You win or you die

‘You Win or You Die’ is the seventh episode of the first season of the HBO medieval fantasy television series Game of Thrones. The implausible blunders on the part of the most honourable people surrounding the death of King Robert are outrageous to see even if it is only fiction: e.g., a document without witnesses about the succession signed by the sick king on his bed. But worst of all, Ned doesn’t know that the Lannisters will make sure that Joffrey, Robert’s supposed son, is the immediate heir independently of the king’s will.

There is some truth to this whole story of the Starks from the north, who fare badly when they travel south. The Northmen don’t smell the tricks of the Southerners, just as the pure Aryans don’t smell the Mediterranean ways, especially of the Semites.

As night fell Ned was warned by Renly, the dying king’s brother, that Cercei Lannister would not care about King Robert’s last written will. Ned responds that he isn’t going to pre-empt an alleged Lannister coup by dragging frightened children from their beds, referring to Joffrey: the future teenage king who, in a couple more episodes, would have Ned Stark beheaded! This ninth-episode spoiler is worth mentioning now because that’s how, in the real world, white people with very different honour codes reason compared to people from the South, and I mean the real world, not this television series.

Back to the seventh episode. Ned had a second chance when Littlefinger also proposed a pre-emptive strike to the coup that the Lannisters could forge. But blind to his honourable Northman code Ned is unable to see what’s happening, and that he may be betrayed at any time by those who he trusts when the succession to the Iron Throne is in suspense.

But I don’t want to tell about the pathetic way this episode ends for Ned and the welfare of the Seven Kingdoms because I prefer to focus on something more important from the point of view of genuine spirituality. I mean the vows that Jon Snow and Sam Tarly take on the other side of the Wall.

In the novel there is a more numinous environment than what we see in this seventh episode. Martin’s prose reveals nine weirwood trees, all with carved faces, that is, heart trees. A heart tree is a weirwood tree that has a face carved into the wood of the trunk. Heart trees are sacred in the religion of the Old Gods of the Forest, the closest thing to a shrine that the old, dying religion still possesses. Jon is astonished to see the spectacle of these nine trees as he has never seen so many weirwoods together south of the Wall, let alone heart trees. It’s the first time in his life that he has crossed the wall. But we are now in the lands on the north side of the Wall where, long before, magic flourished before the arrival of the bearers of a new religion.

Let us remember that the heart tree is the symbol of this site, and instead of quoting what Jon and Sam said in the episode when kneeling before one of them, and reciting the oath that makes them members of the Night’s Watch (a military order which holds and guards the Wall to keep the wildlings from crossing into the Seven Kingdoms), I prefer to quote some lines that do not come from Martin’s pen:

Nicht in kalten Marmorsteinen,
Nicht in Tempeln, dumpf und tot:
In den frischen Eichenhainen
Webt und rauscht der deutsche Gott.

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

The religious roots of anti-Germanism

by Dietrich Schuler

Editor’s note: This is the German-English translation of the first article we have published in German at the German section of The West’s Darkest Hour.
 

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If we try to fathom the special fate of the Germans within the framework of the European tragedy, it is not enough to look at the superficial slogans of daily politics, the propaganda theses of the world wars, the mutual prejudices of the European peoples or the moralising blame of re-education. Also, the rather psychological argument that the aversion against the German is rooted in his general efficiency doesn’t probe deeply enough, although there may be a great deal of truth in it.

It has been almost completely overlooked that the birth of anti-Germanism already occurred at the beginning of Christianisation. The Christian apostles first gathered around themselves everywhere the proletarian masses, the poor, the badly off and the socially weak of the ancient world. Christianity was nothing else than a pre-Marxism in the magical feeling of life of that time. ‘Evil’ then, for the early baptised, was everything that shone in the Roman Empire: the rulers, the leaders in politics, economics, art and science, the military and administrators. Christianity thus contained—Nietzsche had recognised this crystal-clearly—an ancient slave revolt against everything high and well-bred, and the mean vindictiveness of that lower-class revelled in their lust to see the hated, envied and secretly admired languish in the hottest hell. Therefore, this religion had to be anti-Germanic in and of itself. The heathen races and peoples of Central and Northern Europe, with their elementary joy of being and sensuality, formed the direct antipode to the Christian state of mind. In particular, it was the soldierly ‘barbarian tribes’ of the Germanic peoples who attracted the hatred of the oriental desert religion. For oriental was and is the original Christian spirit.

The European nobility, however, is still today, after 2,000 or 1,500 years, predominantly Nordic, and the Teutons embodied in a special way the forest soul of northern Europe, which was now subjugated in the course of many centuries by the desert spirit alien to its nature. This is to be understood quite literally. Thus the celebrated jungle doctor Albert Schweitzer said: ‘I am subjugated by Jesus’. But he didn’t want to understand this negatively, but triumphantly. The servant-like, emasculating effect of this religion can no longer be demonstrated more clearly.

In addition, it has always been overlooked or, at least, it has never been clearly pointed out, that the Christian religion encountered harsh military resistance in its spread exclusively in Germany, nowhere else in Europe. The Christianisation of south-eastern and southern Europe, as well as that of Russia and Poland, took place completely smoothly. Likewise, it found no opposition throughout Western Europe. This is of fundamental importance and symbolic of what was in the offing in Europe through many centuries, leading to the tragic inferno of the white continent since about 850. What we are told about ‘persecutions of Christians’ in antiquity is mostly fictitious: they are the legends of saints, hardly any of which would stand up to thorough scrutiny. Antiquity was, religiously, extremely tolerant and all too tolerant to its detriment.

The decisive point, however, lies in the following: the Christianisation of Germany took place in the West, starting from those two states whose modern shape was formed by three important Germanic tribes: England and France. And these tribes, as is well known, are called Franks, Saxons and Angles. It was a double attack, waged on the one hand by the most brutal military force by the Frankish Emperor Charles in a thirty-year war of extermination, and on the other hand by preaching, flattering persuasion and treacherous actions, such as the felling of the Donar Oak by Boniface. And this insidious attack, supported by Germanic courage, came from those Anglo-Saxons who had been Christianised on the British Isle and now continued the work of alienation on the mainland of whom Winfried, the so-called ‘German Apostle’, together with his relative Lioba, were particularly well known.

The guardian of central European paganism was first and foremost the Saxon tribe, which remained in the mainland, supported by the Frisians. From here the re-Germanisation of northeast Germany would take place. Without these Lower Saxons there would be no German people. But they were subjugated by the part of the closely related Franks, which the Gallo-Roman foreigners had Frenchified with the help of the Franks, who remained Germanic.

The sneering and often arrogant tone that for centuries has always been heard in Western Europe as soon as German things are mentioned goes back to the 8th and 9th Christian centuries. And it is therefore no coincidence that worldwide summons to arms, which were directed twice against Germany in the 20th century, had its spiritual-political leadership essentially with France and England, which were bearers of world languages and high moral standing.

Therefore, it cannot really be surprising, although curiously it was never really stated, that the whole anti-German atrocity propaganda, as it found its dramatic climax in the first half of the 20th century, was nothing but the increased echo of sermons to the pagans and anti-Germanic incantations of Christian missionaries, apostles and itinerant teachers more than a thousand years ago.

The core of anti-Germanism was always political theology. The orators, ‘clergymen’, article writers, and radio propagandists of our Allied war opponents merely transposed into modern language what those apostles had once prefigured: the Teuton as a hulking barbarian, stupid, brutal, uneducated and, as an additional variant, absolutely humourless!

After the Germans were finally incorporated into the fold of the Christian herd of Europe, they themselves continued the subjugation of Central and Eastern Germany to the Wends and Old Prussians. Especially the Baltic Old Prussians were now subjugated by the Order of the Teutonic Knights in the 13th and 14th centuries, just as had happened 400 to 500 years earlier to the Saxons on the part of the Franks. Christianised Poles weren’t able to conquer these freedom-loving pagan Old Prussians.

The Baltic Prussians weren’t Slavs, they formed together with the Latvians and Lithuanians a special branch of the Indo-Germanic language family. Linguistically, they occupied an intermediate position between Germanic and Slavic, as can be seen, for example, in the word garbas which means mountain. ‘Garbas’ is only a metathesis of ‘mountain’ with a Baltic suffix attached. In Slavic it became ‘gora’.

In terms of blood, however, these later Germanised Old Prussians, who gave the name to the later state of Prussia, were the closest relatives of the Germanic tribes. Until the Second World War the real Latvia as well as East Prussia belonged to the areas with the strongest predominance of the Nordic race. Let us therefore note two things: the northwest of Germany was forcibly Christianised in the same way as later would happen to its extreme northeast. The area around Königsberg was forced under the Christian yoke only a full millennium after southern France with Marseille and Bordeaux. Only through this do we recognise the full historical root of the talk of the ‘German barbarians’, which has long been in vogue especially in our western neighbouring country.

From a purely political point of view it must of course be said that, as things stood, the subjugation of the Saxons by the Frankish Emperor may have been positive, in spite of the terrible Germanic fratricides, because otherwise the establishment of a German state and state people, as we know it historically, couldn’t have been carried out. This has also been asserted again and again. The same applies to the Christianisation and simultaneous Germanisation of East Germany, which, however, was actually a re-Germanisation. It is possible that without the influence of foreign religious elements a large Germanic northern empire would have arisen from Scandinavia to the low mountain ranges. Without the Roman Church, the Germanic tribes of northern France would most probably not have been Romanised, so that quite other possibilities of Germanic state formation in the European framework seem conceivable. But these are speculations. The main purpose here is to prove that through Christianity everything in Europe became mendacious to the core.

If the opposing propaganda in the Second World War tried to divide the Germans by the confrontation of ‘Nazis’ and ‘anti-Nazis’, it did the same in the First World War by the use of the terms ‘Prussians’ and ‘non-Prussians’. If we have internalised all this, then the German Sonderweg is no longer a mystery to us. The Germans are, often and largely quite unconsciously, the conscience of the real, down-to-earth, pagan Europe. There is nothing else. Christian Europe was a falsification, a pseudo-morphosis. Central Europe is the original homeland of the Indo-Germanic root people, not some Asian steppes, as we have been led to believe. What this primitive pagan Europe could have become with the great ruler virtues and the political talent of the old Romans, but above all the unequalled philosophical height of the Hellenes, give us a faint idea.

Along with Germany, Europe, the entire white race would have to die. But by paying homage to anti-Germanism themselves, the Germans, blocked the way to the right knowledge for the other Europeans. He who destroys the core of a thing, destroys thereby also the whole. And it is therefore no wonder that the deep division of the soul, which came to Europe with Christianity, raged especially painfully among the Germans.

The adoption of this foreign religion and the attempt to adapt it to our way of being was the real fall from the grace of Europe. Religion is the highest and most sacred thing: one doesn’t allow it to be taken away from the foreigner, nor, what is just as bad, to be foisted upon him. A race of the rank of the White European without its own religion is a historical scandal, a mortal sin…

He whoever walked through the German people with an awake heart, has recognised the deep inner misery of this people… Especially since the 20th century, the division of the soul has become abundantly visible, which runs through our tribes, our clans, families, even the individual personalities. The feeling becomes more and more urgent that we live in an unholy, hopeless, evil and un-homely world.

But the other European peoples also know this feeling. Sham victories over Germany have benefited neither them nor Europe as a whole. Quite the contrary! All of them are not one bit better off today than the Germans themselves. Christianity has not eliminated a single of the world’s evils, nor has it even alleviated them: it lives from evil. Only in it, in an ugly, miserable, cloying world, do its rotten fruits blossom and flourish.

But the struggle against Germany with unwarlike but all the more effective means goes on unceasingly. Fortunately, more and more people, even in non-German countries, are realising that there is anti-white racism everywhere.

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Dietrich Schuler (1927-2011) was a German educator, writer and philosopher of religion.

Source: Dietrich Schuler: Untergang der Weltmacht USA: Rettung für die weißen Völker? (2003). This excerpt has been translated by Albus from German using DeepL; reworked by him, and the resulting English syntax edited by C.T.

Christianity’s criminal history, 131

For the context of these translations click here

 

Odin and Frigg looking out of a window in the heavens…


…and spotting the Lombard women with their long hair tied as to appear as beards.
 

CHAPTER 4

The Invasion of the Lombards

The Lombards (the men with long, ‘long’ beards, according to the traditional interpretation of the name) belonged to the East Germans more than to the Westerners. They were a demographically small town and probably hailed from Scandinavia, perhaps Gotland. They became sedentary around the time that is indicated as the passage from the Ancient Ages to the Middle Ages, and thus related to the Saxons, in the lower Elbe, where part of their people remained constantly and where still in the 20th century names as Bardengau and Bardewick remember them.

For centuries the Lombards are hardly mentioned in history. Their presence is proven in the manner of geological strata, the emigrants first followed the course of the Elbe to spread from the 4th century, and for two hundred years, through Bohemia, Moravia and a part of present-day Lower Austria, ‘Rugiland’, which they occupied around 488, after the withdrawal of the Rugian: another Germanic people, also a native of Scandinavia and who left the name of their island there, Rugen. Through Hungary they advanced south, creating in the Danube basin a kingdom that extended as far as Belgrade.

Auxiliary Lombards troops had supported Justinian’s wars against the Persians, as well as in 552 under the command of Narses, in the decisive battle against the Ostrogoths. Disillusioned by Byzantium, its leader Alboin allied himself with the misers, in union with whom he annihilated in another decisive battle (567) the kingdom of the Gepids, another East Germanic people. The carnage on both sides was such—there were 60,000 deaths—‘that out of such a large crowd hardly a messenger to announce the destruction survived’ (Paul the Deacon).

Alboin took Rosamund, daughter of Cunimund, the defeated Gepid king, as his wife. The Gepids no longer continued their settlement between the Lombards and the Avars, who broke in immediately. In the spring of 568—according to a contemporary Burgundian chronicler—‘the entire Lombard army, having set fire to their settlement, left Pannonia, followed by the women and the rest of the population’. Under the pressure of greedy expansion and attracted by the south, at the orders of their boss Alboin they stormed through Emona and the gorges of the Julius Alps, entering the generally unprotected north of Italy. It was the same path that Alaric and Theodoric had already travelled.

This was the last great advance of the invasion of the Nordic peoples.

With the Lombards, who together may have formed a people of 130,000 souls, came other tribal groups, populations from Pannonia, the Noricum, numerous Saxons, remnants of Gepids, Thuringians, Swabians, and Slavs. And just as the Lombards were open to the integration of other peoples, they were also open to religious tolerance. Converted to Christianity in good part from about the year 500, the majority of the population was made up of Arians. But among them there were also Catholics—Alboin was first married to Chothsind, daughter of Chlothar I—and there were above all pagans, who for a long time continued their sacrifices and sacrificial banquets, without apparently the change of beliefs of the different kings playing any role.

Published in: on November 23, 2020 at 12:48 pm  Comments Off on Christianity’s criminal history, 131  

Christianity’s criminal history, 130

For the context of these translations click here

 

CHAPTER 3

THE SONS OF CLOVIS

‘The successors of the first great Frankish king also protected the Church and the worship; monasticism developed… The remnants of paganism were fought with increasing energy’. —H. H. Anton

 

The division of the kingdom

The kingdom of Clovis was divided almost aequa lance, almost equally, passing in principle to his four sons: all ‘kings of the Franks’; all heirs with the same rights, according to the German rule of succession; all Catholics, except for Theuderic I, with a saint for his mother. And they all also led a life full of hideous cruelties, wars and military campaigns. In the proven tradition of the father they systematically expanded the kingdom and conquered Thuringia (531), Burgundy (533-534) and Provence (537). The aforementioned annexations were joined by numerous raids in search of loot in an extraordinarily troubled time, one of the darkest and bloodiest times in history, brimming with disorder and brutality, fratricides, wars between brothers and betrayals: a race unleashed ‘for power and wealth’ (Buchner), a ‘foolish desire for loot and slaughter’ (Schulze).

But even critical historians bend the knee before the ‘founding of the kingdom’ of the Merovingians, before the bridge they built ‘between Antiquity and the Middle Ages’, before their contribution to the triumph ‘of Catholic Christianity’ to the alliance ‘between throne and altar’. As if all this had not made the story much more gruesome!

The boundaries of the four partitions of the kingdom are not stated with sufficient precision. The one we know best is the inheritance of Theuderic I (reign 511-533). The presumed Hugdietrich of the saga received the lion’s share with the capital, Reims: a territory which would include what later became Austria with its predominantly Germanic population: the entire east, from Burgundy to the Rhineland, and perhaps even as far as the Fritziar and Kassel region, as well as large territories that had belonged to the Alemanni, which was the case in eastern Aquitaine. But each of the sons obtained a part of the Aquitaine lands south of the Loire, which the father had taken over; three of them were exclaves.

Chlothar I (reign 511-561), the youngest of Clovis’ sons, and perhaps not yet twelve years old, the Salic age to reach legal age, obtained mainly the territory of the Salian Franks with the royal cities of Tournai and Cambrai. For the same reason, it included the old Frankish territory between the coast of the English Channel, the Somme and the Carboniferous Forest, with approximately the same borders that it had before the predatory incursions of his progenitor. As the seat of government Chlothar chose Soissons, in the extreme south. Southern and western France corresponded to Chlodomer and Childebert respectively.

Chlodomer (reign 511-524) was around fifteen when his father died and ruled as king of western Aquitaine, the northernmost territory of the middle Loire, at Orleans. And Childebert I (reign 511-558) controlled the coastal lands from the Somme to Brittany; he resided in Paris, the undisputed capital.
 

A saint and murderer

Shortly after the Auvergne rebellion, the Catholic Frankish kings attacked the Catholic kingdom of Burgundy.

Sigismund (reign 516-523), son of the Burgundian king Gundobad, still ruled there. Since 501 Sigismund was viceroy in Geneva. And what the jealous Avitus had not achieved with the father, he obtained with the son. Around the year 500 Sigismund converted from Arianism to Catholicism. Sigismund later introduced Catholicism throughout Burgundy. He was the first German king to make a pilgrimage to Rome…

Sigismund, the murderer of his own son, makes his way as a saint of the Catholic Church! They ended up thanking him for the conversion of the Burgundians to Catholicism. Soon his cult began in the monastery of St. Moritz founded by him. Those with fever had masses celebrated in honour of Sigismund (who allegedly helped against malaria and tertian fever). In the 7th century he also appears as a saint in the so-called Martyrologium Hieronymianum. At the end of the Middle Ages he will be one of the patron saints of Bohemia and even become a fashionable saint. The Archbishop of Prague declared the feast of Sigismund a feast of the archdiocese.

His statue appears on French and German altars as well as in the Freiburg Cathedral; there are churches dedicated to Sigismund and a brotherhood named after him. His relics were requested, which initially rested at St. Moritz. The head was taken to the church of St. Sigismund, although a fragment of it is found in Plozk of the Vistula; in the 14th century a part of the body was deposited in St. Vitus Cathedral in Prague, and another was taken around the same time to Freising, which eventually became the centre of its veneration in Germany.
 

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Editor’s interpolated note: Regardless of the repulsiveness of relic worship—pieces of decomposed corpses —, what is currently happening in France and Germany has very dark and old historical roots that no one in white nationalism sees for the simple reason that none lives under the weirwood but in the inane present.

It should be obvious that, if these Germanics hadn’t been infected with a cult of Semitic origin, they would have regarded Hermann as a hero who fought against the Romans when the latter were already mongrelising.

Instead, after the Christian takeover these Germanics were forced to worship Catholic monsters. Tell me whom you worship and I’ll tell you who you’ll become. Read pages 23-32 of The Fair Race’s Darkest Hour: the only article by a Jew in that compilation. Even the Nazis translated it to German in the Czernowitzer Allgemeine Zeitung of September 2, 1933.

Now let’s go back to Deschner’s account of how a female ‘saint’ gives orders to murder her grandchildren:
 

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On the death of Chlodomer, his three brothers, ‘warriors above all and simple gang leaders’ (Fontal) shared the inheritance, ignoring all the rights of the three minor children of the deceased king and without allowing any regime of tutelary government from their mother.

The pious Childebert got, it seems, the lion’s share. He was a true father of the nation, who promoted ecclesiastical institutions, enjoyed dealing with bishops granting them real estate, war spoils and large sums of money while being in constant communication with the ‘Holy See’. And as Childebert and Chlothar, who had married Guntheuc, the widow of Chlodomer, certainly feared that the hereditary rights of Theuderic and Gunthar, Chlodomer’s minor children, would be asserted, Childebert didn’t doubt in encouraging their murder, of which Chlothar ‘was very glad’.

After all, both sovereigns had a saint for their mother, Saint Clotilde, and furthermore, being already a Catholic princess, she had imposed baptism on the children of Clovis, had ‘raised them with love’ and had certainly given them a good Catholic upbringing. And since Clotilde also took care of the education of the minor children of the late Chlodomer, the kings Childebert and Chlothar, who had taken over her nephews, asked Clotilde if she wanted her grandchildren to ‘continue living with their hair cut off [like monks] or if they had to kill them both’. And ‘the ideal figure of the desire for feminine holiness’, the francorum apostle who felt for the two children ‘a singular affection’ (Fredegar), replied: ‘Rather dead than tonsured, if they are not going to reign’…

Chlothar put the knife to the neck first to one and then to the other of his brother’s sons, who cried out in anguish. ‘After they had also dispatched the boys’ servants and educators’ Chlothar mounted his horse ‘and left there’. One of them was ten years old and the youngest seven… Queen Clotilde led such a life that she was venerated by the whole world… ‘Her conduct was always of the utmost purity and honesty: she granted goods to churches, monasteries everywhere to holy places, willingly and supplying them with whatever they needed…’

The third son of Chlodomer, the youngest, named Clodoald, was saved from the carnage and entered the clergy, after allegedly shearing himself. ‘He renounced the earthly kingdom and dedicated himself to the Lord’, Gregory writes beautifully. And Fredegar adds: ‘And he led a dignified life; the Lord deigns to perform miracles on his grave’. Clodoald was the founder of the monastery of Saint-Cloud in Paris, which bears his name, and died around the year 560… Clotaire, the uncle-murderer and the executioner, obtained Tours and Poitiers, with the sanctuaries of the patron saints of France, Martin and Hilary, together with the treasure.
 

Theudebert I, and killer kings

Theudebert [editor’s note: the son of Theuderic I and the father of Theudebald] was the first Frank to call himself Augustus and who felt he was the successor of the Roman Caesars and liked to adopt imperial attitudes like minting gold coins with his image that could be described as illegal. He ordered circus games to be held in Arles in the manner of the emperors and must have even thought of the conquest of Constantinople, cherishing the hope of seizing imperial dignity and world domination through an incursion against Byzantium, something planned jointly with the Gepids and Lombards. Such a man naturally had to be on good terms with the Church…

King Theudebert was a benefactor of the Church, which he ‘exempted from tax obligations and deliberately favoured’ (Zollner) while he did nothing more than bleed his Frankish subjects with taxes in the Roman manner… Very significant is the fact that his finance minister, Parthenius (grandson of Bishop Ruricius de Limoges, the murderer of his wife and her lover), on the death of Theudebert and despite the episcopal protection, was removed in Trier from a church, spat on, beaten and stoned by the enraged people.

Even more criminal and even more devoted to the Church was the family clan, which outlived Theudebert. Chlothar I also fought almost continuously during the last years of his life, without this fact bothering at all and not even attracting the attention of those who preached peace and love of neighbour and enemy. The king, undoubtedly the weakest of the Frankish princes until after the death of Theudebert I (558), took over the entire kingdom. He had nevertheless criticised the growing ecclesiastical wealth, but per his brother’s constitution of 554, he also tried to uproot whatever was left of the indigenous religions of his subjects.

It is true that in a winter campaign (555) against the Saxons he bore the worst of it, but the following year he imposed himself on the association of Saxons and Thuringians and even sent troops against the Ostrogoths of Italy. In 557 he fought again against the Saxons, apparently reluctantly, but ‘he was beaten with such enormous bloodshed, and with such a great multitude of casualties on both sides that no one can calculate or evaluate’ (Gregory). But he managed to beat the Danes and Eutenians…

A year later Clotaire also died, and with him the last of Clovis’ four sons, all of whom—like their father—had lived for robbery, murder and war. Everywhere they had gone in search of relics of martyrs, had taken care of relocating them and had promoted the veneration of the saints. They founded many monasteries and endowed them generously. They awarded large real estate to the clergy and made donations to them. The old annals abound in their praises…

Clotaire I, in whose territory the Church was poorly organised and the victim of special relaxation, perhaps didn’t care about Christianity at all. Anyway, he too became a Christian and a faithful Catholic, who waged war after war and had his closest relatives murdered, including young children, maidens, and even his own son, while personally bankrupting himself with countless concubines and at least six marriages ‘and not always successive’ (Schultze). Despite this, the ecclesiastical author of the 7th century compares this king with a priest, showering him with praise. And it is that, indeed, he worried about the transfer of the remains of martyrs, promoted the veneration of Medard, the patron saint of the royal house and supported the founding of churches and monasteries…

Childebert I showed a very special fervour and devotion to the clergy. The usurper and incestuous erected the Holy Cross and the Spanish proto-martyr Vicente de Zaragoza—whose martyrdom was adorned with great propagandistic displays—a basilica in Paris, which would later become the Abbey of Saint-Germain-des-Prés. He made a pilgrimage to the cell of Saint Euspicius, in whose honour he also built a church. He made donations of land and large sums of money, including the spoils of his wars for Catholic churches and monasteries, in which he ordered to pray for the salvation of his soul and the prosperity of the Frankish kingdom.

Thus he distributed among the Frankish churches dozens of chalices and numerous patens and gospels, all made of gold and precious stones, and all material that he had stolen in his Spanish war. Childebert made Orleans the ecclesiastical capital of his kingdom. There four national synods met (in the years 533, 538, 541 and 549). All Frankish kings sent their bishops to them (exception made for the one celebrated in 538). In 552 Childebert summoned another national council in Paris. He promulgated a decree against ‘paganism’ that was still alive, mostly in northern and eastern France. He harshly persecuted anyone who erected ‘idols’ in the fields or prevented their destruction by the priests. He forbade even pagan banquets, songs, and dances, though certainly without demanding conversion by force…

Vigil, the murderous pope, described Childebert in 546, as ‘our most glorious son’ and praised his ‘Christian will, pleasing to God’… Pope Pelagius died in 561, the same year that Clotaire I, the last son of Clovis, did. In that same decade, and together with the Franks and the Visigoths, another Germanic people began to play an increasingly important role: the Lombards.

Christianity’s criminal history, 128

For the context of these translations see here

 

VOLUME IV, CHAPTER 1

THE CHRISTIANISATION OF THE GERMANS

‘The introduction of Christianity among the Germans was the most precious gift from heaven’. —Pastoral letter from the German episcopate, June 7, 1934

 

The spread of Christianity in the West

At the end of Antiquity and during the succeeding centuries, Christianity conquered the Germanic world. By armies and merchants it had spread beyond northern Gaul to the Rhine. In the old Rhineland provinces probably there were Christian communities as early as the end of the 3rd century; churches were erected from Constantinian times in Bonn, Xanten, Cologne and, especially, in Trier: the official residence of Caesar since 293. At the end of the 4th century, Christianity was already the dominant religion in some Rhineland areas because ‘the laws of Theodosius, Gratian and Valentinian II imposed its entry into those lands…’

In the late 5th century evangelisation of the Franks began; at the end of the 6th century that of the Anglo-Saxons and the Lombards; in the 9th century the Christianisation of northern Europe was undertaken and, at the end of the millennium, that of the Czechs, Poles, and Hungarians. Since Christianity was no longer a despised religion as it had been in pre-Constantinian times, but the official religion of an empire, the popes no longer trapped some individuals but entire peoples in their net. They also annihilated entire towns ‘leaving neither green nor withered’, as the father of the Church, Isidore, boasts. Such was the case, for example, with the Ostrogoths and the Vandals, of whom the Marseillaise monk Prosperus Tironis provided an insightful picture of the Middle Ages, and who were often the subject of ‘cruel propaganda’ (Diesner).

Conversion methods

The Christianisation of the Germanic peoples—designated in the sources as nationes, gentes, populi, civitates, etc.—not only took place at very different times but also in very different ways. Two typical Christian activities converged in the Germanic mission: preaching and destruction. In Merovingian times, preaching was not the primary instrument of mission. There was a more eloquent method to demonstrate to the pagans the impotence of their Gods and the supreme power of the Christian god: the destruction of the Gentile sanctuaries… Of course it was not only destroyed; often, the so-called Christianisations were ‘simply’ arrived at. In other words, Gentile temples were transformed into Christian churches, expelling evil spirits through rites of exorcism and re-consecrating the buildings. The church transformed and incorporated everything that seemed useful, destroying everything else as a nefarious work of the devil.

An important motive in the conversion of the pagans, and also in the mentoring of those already converted, was without a doubt the constant infiltration of scruples and fears in an alarmist attitude that sowed fear for centuries. Fear, in effect, was ‘the characteristic state of the common man in the Middle Ages: fear of the plague, fear of invasion by foreign armies, fear of the tax collector, fear of witchcraft and magic and, above all, fear of the unknown’ (Richards). The priests of many religions feed on the fear of those whom they lead, and especially Christian priests. It is very significant that St. Caesarius of Arles (died in 542), an archbishop absolutely faithful to Rome, in almost all his propaganda interventions, which number more than two hundred, scares the readers with ‘the final judgment’. Whatever the occasion of his homiletical effusions, he rarely fails to insistently evoke the ‘court of Christ’, the ‘eternal judge’, his ‘harsh and irrevocable sentence’, etc.

The conversions of pagan Germans to Christianity were frequently due to purely material motives, already acting for ‘reasons of prestige’, especially when they came under the tutelage of Christian neighbours. Illustrious Gentiles could be chased ‘like dogs’ from the banquets of their princely courts, because Christians were forbidden to sit at the same table with pagans. It is symptomatic that also among Bavarians, Thuringians and Saxons, the nobility was the first to immediately prostrate themselves before the cross…

Jesus becomes the Germanic broadsword

With its acceptance by the Germans, Christianity was also nationalised and Germanised from the beginning. And not only in epic poems did Christ appear to German eyes as a kind of popular and cantonal king. The Franks were immediately seen as his special courtship, his chosen and preferred people. Warriors clustered around him, just as they clustered around princes. The saint is also now felt as the herald of Christ and god. Traditional Christian concepts are filled ‘with totally new content: Germanic, aristocratic and warrior content’ (Zwolfer). ‘From the religion of patience and suffering, from the flight and denial of the world, the medieval Germans made a warlike religion; and of the Man of Sorrows a Germanic king of the armies, who with his heroes travels and conquers the lands and who must be served through struggle. The German Christian fights for his Lord Christ, as he fights for the landlord he follows; even the monk in his cell feels like a member of the militia Christi’ (Dannenbauer). And naturally the clergy knew how to make the Germans proud of having converted to the Roman cross. In the prologue to the Salic law, the oldest hereditary right of the Franks, the fact of conversion is thus exalted:

Unclean people of the Franks, created by God himself, brave with arms, firm in the covenant of peace, profound in counsel, of great corporal nobility, of uncontaminated purity and superior complexion, bold, prompt and fiery—become to the Catholic faith, free from heresy.

Indeed, according to Christian doctrine, all peoples have been created by god; but flattery is always greatest where it is most needed. In this way the Franks appear here occupying the place of the chosen people of the Bible, of the people of Israel. And in a more recent prologue to the aforementioned Salic law, Christ also appears as the legitimate sovereign of the gens Francorum. He appears ‘personally before the Franks’. He loves those who are far superior to the old world power, ‘the chosen people of a new alliance’. ‘They have defeated the Romans and they have broken the Roman yoke’…

Undoubtedly, many German princes converted for purely political reasons. They worshiped in Christ the ‘strong God’, and especially the superior captain, to whom he granted victory. Thus the Frankish Clovis, Edwin of Northumbria and the Vikings converted—all of whom were baptised after having cast a vow and carried out a slaughter. And just as old Odin was considered a ‘God and lord of victory’ and Wotan (Odin’s name in the south) was considered a warrior God, so Christ is now seen as the same. He occupies the place of the ancient Gods of battle, he is politicised and mythologised, presenting him ‘almost as a national God’ (Heinsius). And from now on it will be a matter of honour for each Christian king to fight ‘the barbarians, who by their very condition as pagans are out of the order of the world’.

The Franks, educated in believing fanaticism, considered it their duty and right to ‘fight for Christ’ (Zollner). And still in the 7th and 8th centuries the Frankish Christians had themselves buried with their weapons, under the old pagan belief of survival after death. On a tombstone found in the Frankish cemetery of Niederdollendorf, near Bonn there is even a risen Christ holding in his right hand the spear, the Germanic sign of sovereignty, instead of the staff of the cross.

It is understandable that the Old Testament, often so bloody, was in tune with the men of the Middle Ages better than the partly pacifist New Testament; and it is understood that the Old Testament kings were exalted by proposing them as models of the Frankish princes, who liked to compare themselves with them. For the historian Ewig, this constitutes a new stage ‘in the Christianisation of the idea of the king’…

Among the Carolingians, decisive victories were frequently attributed to the attendance of St. Peter. ‘But now rest assured’, declares Pepin to the papal legate Serge in the battle against the Bavarians, ‘because due to the intervention of St. Peter, Prince of the Apostles, by divine decree Bavaria and the Bavarians belong to the sovereignty of the Franks’. Even minor achievements, such as the conquest of a fortress or even the discovery of a fountain during the war against the Saxons in 772 are presented as great divine miracles. But when misfortune befell—and it happened so often!—the priests were never troubled. Then the misfortune, the catastrophe, was a punishment from god for little faith and the overflow of vices. With this theology the Church has been deceiving itself until today through vicissitudes of all kinds…
The weed of the past

As a rule the Germans did not convert individually, but rather in a cooperative and tribal way. And that because, unlike the Greeks and educated Romans, the ‘barbarians’ easily accepted the Church’s tutoring without the cultural and historical-religious depth with which their Christian ‘converters’ presented the stories… In a not excessively laborious way, a great many ‘barbarians’ were subdued, who soon revered respectfully all the ‘holy’ priests and monks and were deeply impressed by exorcisms, ceremonies and miracles. With faith they welcomed such strange mysteries, dogmas and with fearful devotion put themselves at the service of that arrogant southern shamanism, seemingly animated only by the desire to make the Church rich and powerful, for the salvation of their souls, out of the horror of fire from hell and longing for paradise.

______ 卐 ______

Editor’s interpolated note: For a clip within a movie
depicting the baptism of an ancient Germanic see: here.

______ 卐 ______

Evangelism took place unevenly, outside the cities at a slower pace, for although the pagan Franks did not usually put up much resistance, from time to time, and especially in the countryside, they stubbornly indulged in the destruction of their town idols. In the religious field, man is especially conservative. And just as the peasants still do today—the inhabitants of the towns remain more firmly in Christianity—, so also at the end of Antiquity and the beginning of the Middle Ages it was the peasants who persisted the longest in paganism. The Germans were mostly peasants, and in Austria the pagan Franks and Germans were more numerous than the native Christians. This religion was an urban religion and since it became a state religion it was also the religion of the feudal and ruling circles, who sought above all their own benefit. For a long time the peasants persisted in their traditional beliefs, in their divinities, and above all in their Gallic triad: the cult of Jupiter, Mercury and Apollo. And even after they had ‘converted’ they returned again and again to the veneration—undoubtedly much more beautiful and coherent—of trees, stones and fountains.

For centuries synods lashed out at pagan customs, from the Council of Valence (374) until well into the 9th century. Only between the synod of Orleans (511) and that of Paris (829) did the canons of at least nineteen episcopal assemblies launched diatribes against the beliefs and practices of peasant paganism, which preserved the tradition with much greater tenacity than the accommodative nobility. The Germans had a natural piety, so to speak, not camouflaged or imposed, but identical to their lifestyle. They had a natural religion with clearly pantheistic features, marked by the worship of the Gods of the forest, the mountain, the fountains, the rivers and the sea, the veneration of the Sun, light, water, trees and springs; deep down, as it has been known today, a thousand times more coherent veneration than the Christian faith in spirits, at whose dictates a technocratic and hypertrophic civilisation has brought nature almost to ruin…
‘Demonstrative destruction’

During the Merovingian period certain problems of the power of the Christian god often came to the fore in evangelisation: on the one hand, ‘miracles’; on the other, the destruction of pagan places of worship. The images of the Gods—through unpunished annihilation—were easily demonstrated as the powerless work of man, while the ‘spiritual’ Christian god reigned untouchable over the clouds of heaven. Besides, the pagan Franks were generally tolerant and did not have a priestly caste as they faced a fanatical ecclesiastical organisation, which did not back down from forced baptisms, although it is true that at least in the beginning it was fair enough for the church that a formal condemnation of the old beliefs was uttered with a confession from the lips of the new faithful. R. W. Southern accurately describes medieval Europe as a coercive society, in which each person triumphed by baptism. But that was not all; soon the demolition of pagan temples and altars began as well…

St. Gal, an uncle of Saint Gregory of Tours and later Bishop of Clermont-Ferrand, being a priest and ‘companion’ of Theuderic I, the eldest son of Clovis, reduced to ashes in Cologne a pagan temple with all the ‘idols’, and only with great difficulty could the king save him from the fury of the peasants… Around 550 Deacon Wulflaicus induced the peasants of the city of Trier to demolish an imposing statue of Diana (originally no doubt of Ar-duinna, the Celtic Goddess), whom the people adored. As he was too weak the peasants did it for him, after he had ceaselessly weakened the will of ordinary people. ‘Well, the other images, which were smaller, he had already smashed them personally’. Without a doubt, miracles also happened there.

Some of the Christian saints known in the fight against paganism became arsonists and robbers. In Tyrol St. Vigilius, Bishop of Trent, worked ‘with fervent zeal for the spread of Christianity’ (Sparber) until one day he destroyed in Rendenatal a highly revered one, which stood on a steep rock, a statue of Saturn. About four-hundred irritated peasants, ‘heathen, stubborn and ferocious’ stoned him. In Italy many dozen churches are dedicated to him. In Monte Cassino St. Benedict (died 543), the ‘father of the western monasticism’, and whose severity caused several assassination attempts against him by his first monks and a Florentine priest, went on rage against the ancient temple of Apollo, the last temple of that God that history remembers. Benedict still found pagans there, cut down their sacred groves and destroyed the sculpture and the altar; but still in 1964 Pope Paul VI named him patron of Europe…

One of the fiercest fighters against paganism in Western Europe was Martin of Tours (died 397). Despite the stubborn resistance sometimes manifested by the peasants, with the help of his henchmen of his monastic horde he razed the temples, tore down the stones of the Druids and cut down sacred oaks, often viciously defended. ‘He trampled on altars and idols’ according to Sulpicius Severus. And yet the saint was ‘a man of admirable meekness and patience; from his eyes radiated a gentle serenity and an imperturbable peace…’ (Walterscheid, with imprimatur). This champion of faith undoubtedly had the best requirements for the annihilation of paganism. He had crowned a storming career in the Roman army (Julian being the emperor) and had started his Christian career as an ejector of demons. Significantly, he believed he saw the devil in the figure of Jupiter, Mercury and even Venus and Minerva, having otherwise the firm conviction that Satan was hiding in the ‘idols’.

Due to his ‘resurrections of the dead’ Martin of Tours became a bishop, later becoming the saint of the Merovingian kings and Carolingian emperors, to end up being the patron saint of the French. Even today 425 villages in France bear his name. The name of an arsonist, a thief, who ruined what was holiest and destroyed all the temples, became the ‘symbol of the Frankish imperial church’ and, even more, ‘an integral part of the imperial culture of the Franks’ (Bosi).

His international fame was owed to the murderous king Clovis, who had enormous veneration for Martin; for his cause he beat a soldier of his own to death, who had caught some hay in the fields of the man of god: ‘Where are our prospects of victory if we offend Saint Martin?’ On their military expeditions the Merovingian princes wore this man’s legendary cloak as a holy relic. Oaths were formulated on it and alliances were made. The place in which the cloak was kept was called capella (diminutive of cape), and the clerical who watched over it capellanus. Such is the origin of the words ‘chapel’ and ‘chaplain’, that with small variations have entered all modern languages… And, as in all the places where Martin of Tours had razed pagan centres of worship he immediately had Christian buildings built on the ruins, including the first Gallic monastery (Ligugé), still considered today as ‘the precursor of Western monasticism’ (Viller Rahner). The destruction of Gentile temples is certified by many ecclesiastical sources.

The monasteries were preferably built on the ruins of destroyed pagan temples. Thus arose, for example, Saint Bavo Church in Ghent, Saint Médard in Cambrai, the monastery of Wulfilaic in Eposium or Fleury-sur-Loire, which occupied the place of an ancient Druid sanctuary of the Gauls. The Martyrium of St. Vincent de Agen, erected as early as the 4th century, evidently stood on a pagan plot of consecrated ground. In Cologne, where perhaps Irenaeus of Lyons preached Christianity, a vast pagan necropolis has been found under the church of Saint Ursula.

Although in the West many temples and many altars were simply removed, among Franks, Saxons and Friesians the Church burned or completely destroyed the pagan sanctuaries, turned the places of sacrifice into cattle gullies and cut down sacred trees… Together, State and Church promoted the spread of the new faith and the annihilation of the old beliefs. Thus King Childebert I states, in a constitution of the year 554 ‘in agreement, no doubt, with the bishops’ (A. Hauck): ‘The pagan idols of the fields and the images dedicated to the demons must be removed immediately, and no one can prevent bishops from destroying them’.

In the following century Pope Boniface V (619-625) spread Christianity throughout England and wrote to Edwin, King of the Angles, in these terms: ‘You should destroy those whom you have hitherto considered Gods, being made of earthly material, with all zeal they must be smashed and shattered to pieces’. And so, shortly thereafter, in 627, Coifi, converted archpriest of Northumbria, broke a spear in a temple.

(Left, the high priest Coifi profanes ‘the Temple of the Idols’, from James William Edmund Doyle’s A Chronicle of England.)

The Concilium Germanicum, the first council convened in 742-743 in the Germanic territory of the Frankish empire, also provided that ‘the people of God should not promote anything pagan, but reject and abhor all filthiness of the Gentiles’.

Blaming mankind

On this site I have quoted a lot from Robert Morgan. Although he’s right about Christianity, Morgan seems to be saying that technology was something like the apple of knowledge that men ate and were expelled from paradise. That vision of man presupposes the Golden Age of humanity, which for some reason was corrupted in the Bronze Age and eventually in the Iron Age: a myth.

Morgan’s mistake, blaming technology for everything, is due to his lack of knowledge of my appropriation of psychohistory, as massive child sacrifice in pre-technological civilisation speaks horrors of humanity. (In our time there is almost no ritual sacrifice of children, but society allows parents to mistreat their children’s egos to the extent of schizophrenizing them.)

Morgan’s position reminds me of Marxists who blame capitalism, as if before capitalism there had been no horrors in the world (see for example what I say about schizophrenia and pre-Columbian Amerinds in Day of Wrath). The only thing technology does is empower even more a modified ape that does very bad things for the reasons outlined in my book: the ‘long childhood’ that lends itself to all kinds of parental abuse, traumas and a pandemonium of cruelty and severe mental disorders. However, under another pseudonym Morgan used to comment here without reading Day of Wrath where I explain psychohistory.

The trick is not only to blame capitalism, Jewry, technological civilisation or even Christianity but man himself or rather what I call ‘exterminable Neanderthals’. And only the Aryan race has the potential to leave human Neanderthalism behind.

When Morgan commented here, to rebut his technological reductionism (‘Eve’s apple’) I pointed out to psychohistory. He said something to the effect that I had focused on Amerindians. But pure whites also did similar things.

Among Scandinavians, the practices of throwing living offerings in holy waters began in the Stone Age and continued during the Bronze and Iron ages. There was never a Golden Age, as shown in the remains of sacrificed children even in the days of our pre-human ancestors.

By the 3rd century BCE whites were already offering human lives in Scandinavia: hundreds of men, women and children have been found in lakes that were sacred. In 1839, a Danish newspaper published an article about the exhumation of a body from a peat bog in Jutland, and to date several hundred mummified bodies of Scandinavians who had been dumped in the bogs, slaughtered 2,400 years ago, have been exhumed.

The 1974 book The Northmen by Thomas Froncek and the team of Time-Life shows several photographs of those victims, including the mummified body of a girl who, preserved by the peat bog, shows that she was a beautiful young blonde woman, who was attached to a large stone to drown her. Her entire body was found in 1952 at the bottom of a Schleswig-Holstein bog.

Why did even the beautiful Nordics do these things with their crown of the evolution they had created through sexual selection (the Aryan woman)? Recently a commenter sent me a very good edition of James George Frazer’s The Golden Bough. But Frazer lacked the tool of psychohistory because it did not exist when he lived (1854-1941). In his truly encyclopaedic work Frazer was unable to explain why on earth can people sacrifice their own children or their women, a practice that sometimes included torture.

As psychohistory explains, everything has to do with the traumas caused by ‘the long childhood’ in our species: traumas that demand not only repetition, but also sublimation of the parents onto figures of demanding gods (or a demanding monotheistic god).

Lloyd deMause, who died this year, figured out much of the why such horrible rituals cropped up in all human races since prehistory. But who among the commenters is interested in my work? DeMause was such a deranged liberal that I had to take over his psychohistory, turn it, and use it as a tool for the priest of the 4 and 14 words.

NS and neo-paganism

by Savitri Devi

An entirely new culture can hardly be conceived among people who retain the same religion as before. The Programme proclaimed at Hofbräuhaus states, it is true, that ‘the Party as such stands for a positive Christianity’. But, as I have said before—and as all the most intelligent National Socialists I met have admitted to me—it was well-nigh impossible, in 1920, to say anything else, if one hoped at all to gather a following. And it also remains true that the very fact of replacing, as we did, the link of common faith by the link of common blood—the creedal conception of community by the racial one—is contrary to the spirit of Christianity, no less than to its practice, always and everywhere, up to this day. It remains true, in other words, that if whatever religion that is ‘a danger to the national State’ is to be banned, then, Christianity must go—for nothing is more incompatible with the fundamental principles upon which rests the whole structure of any National State.

However, apart from the fact that this could not be said in a political programme in 1920—or even in 1933—it could still less be done in a day. Christianity could not be too openly and too bitterly opposed, before the Nazi philosophy of life had become widely accepted as a matter of course; before it had firmly taken root in the subconscious reactions of the German people, if not also of many foreign Aryans, so as to buttress the growth of the new—or rather of the eternal—religious conception which naturally goes hand in hand with it.

Until then, it would have been premature to suppress the Christian faith radically, however obsolete it might appear to many of us. ‘A politician’, our Führer has said, ‘must estimate the value of a religion not so much in connection with the faults inherent in it, as in relation to the advantages of a substitute which may be manifestly better. But until some such substitute appears, only fools and criminals will destroy what is there, on the spot’.

One had to prepare the ground slowly, by creating anew a thoroughly Aryan soul in the young people, through their whole education; and, at the same time—for the elder folk—by giving a precise meaning (as National Socialistic as possible) to the expression ‘positive Christianity’. That is what Alfred Rosenberg has endeavoured to do in his famous book, The Myth of the Twentieth Century. His ‘positive Christianity’ is something indeed very different from the Christianity of any Church, nay, from the Christianity of the Bible, based as it is solely upon Rosenberg’s interpretation of what is obviously the least Jewish in the New Testament and upon Rosenberg’s own National Socialist philosophy.

The Christians themselves soon discovered that it was no Christianity at all. And of all the prominent men of the Party, Alfred Rosenberg is surely the one whom they dislike the most to this day—although they are probably wrong in doing so, for there were and still are National Socialist thinkers far more radical than he. And he was, moreover, far too much a theoretician to be a real danger to the power of the Churches.

But it is certain that, under all this talk about ‘positive Christianity’, there was, from the beginning, in every thoughtful National Socialist, the feeling that Germany in particular and the Aryan world at large need a new religious consciousness, entirely different from and, in many ways, in vigorous contrast to the Christian one; nay, that such a consciousness is already lurking in the general discontent, disquiet, and scepticism of the modern Aryan, and that the Nazi Movement must sooner or later help it to awake and to express itself.

Although he too speaks of ‘positive Christianity’ and insists on the fact that ‘nothing is further removed from the intentions of the NSDAP than to attack the Christian religion and its worthy servants’; and although he is very careful to separate the Movement from every endeavour to revive the old Germanic cult of Wotan, Gottfried Feder cannot help mentioning that slowly rising new consciousness, and ‘the questions, the hopes, and the wishes whether the German people will, one day, find a new form by which to express their knowledge of God and religious life’, if only to say that such questions, hopes, etc. are ‘far beyond the frame even of such a revolutionary programme as the one National Socialism proclaims’.

And it is no less certain that, although no attempt was ever made officially to overthrow the power of the Churches and to forbid the teaching of the Christian doctrine, books inspired through and through, not by the desire to revive any particular Cult of old—that of Wotan or any other God—but by the love and spirit of eternal Nordic Heathendom, some of which are exceedingly beautiful, were published under the Third Reich, and read, and sympathetically commented upon in Nazi circles; and that this was the first time that the real Heathen soul of the North—the undying Aryan soul—fully realised, after nearly fifteen hundred years, that it is alive; more so, that it is immortal, invincible.

I have already quoted Heinrich Himmler’s short but splendid book, The Voice of the Ancestors, that masterful condensation of our philosophy in thirty-seven pages, which only an out-and-out Pagan could write. It contains, among other things, a bitter criticism of the Christian attitude to life—meekness, self-abnegation, delectation in the feeling of guilt and misery; ‘aspiration towards the dust’—and, in opposition to it, a profession of faith of the proud and of the strong and free: ‘We do not exhibit our faults to anyone, we Heathens—least of all to God. We keep quiet about them; and try to make good for our mistakes’.

Of the many other books of similar inspiration, I shall recall only two far less well-known than Alfred Rosenberg’s famous Mythus but, I must say, far more radical, and deserving undoubtedly more, both the pious hatred that so many Christians of all persuasions waste upon that work and the wholehearted admiration and gratitude of all real modern Heathens: one is Ernst Bergmann’s Twenty-Five Theses of the German Religion, and the other, Johann von Leers’ History on a Racial Basis. There, the incompatibility of the National Socialist view of life and the Christian is shown as clearly, once for all, as any uncompromising devotee of either of the two philosophies could desire:

A people that has returned to its blood and soil, and that has realised the danger of international Jewry, can no longer tolerate a religion which makes the Scriptures of the Jews the basis of its Gospel. Germany cannot be rebuilt on this lie. We must base ourselves on the Holy Scriptures which are clearly written in German hearts. Our cry is: ‘Away with Rome and Jerusalem! Back to our native German faith in present-day form! What is sacred in our home, what is eternal in our people, what is divine, is what we want to build’.

And Thesis Two of the Twenty-Five Theses—the number seems to have been chosen to match the Twenty-Five Points of the National Socialist Party Programme, so as to show that the ‘new’ (or rather eternal) ‘German religion’ is ultimately inseparable from the creation in Germany of a true National State—the second ‘thesis’, I say, states that the German religion is ‘the form of faith appropriate to our age which we Germans would have today, if it had been granted to us to have our native German faith developed, undisturbed, to the present time’. As for Christianity, it is frankly called ‘an unhealthy and unnatural religion, which arose two thousand years ago among sick, exhausted, and despairing men, who had lost their belief in life’, in a word, exactly the contrary of what the German people (or, by the way, any Aryan people) need today.

I do not remember any writer having more strongly and decisively pointed out the contrast between the everlasting Aryan spirit and that of Christianity and, especially, having more clearly stressed the nature of the Aryan religion of the future. There is no question of reviving the Wotan cult, or any other national form of worship from Antiquity, as it was then. The wheel of evolution never turns backwards. The religion of resurrected Germany can only be that which would have been flourishing today, as the natural product of evolution of the old Nordic worship, had not ‘that Frankish murderer Karl’, as Professor Bergmann calls Charlemagne, destroyed the free expression of German faith and forced Christianity upon the Germanic race by fire and sword, in the eighth and ninth centuries; or rather, had not Rome herself fallen prey to what her early emperors called ‘the new superstition’, introduced by the Jews. And what can be said of the new German religion is no less true of the desirable new religion of every regenerate Aryan people, organised under a real national State.

The only international religion—if such a thing is to exist at all—should be the extremely broad and simple Religion of Life, which contains and dominates all national cults and clashes with none (provided they be true cults of the people, and not priestly distortions of such); the spontaneous worship of warmth and light—of the Life energy—which is not the natural religion of man alone, but that of all living creatures, to the extent of their consciousness. In fact, all the national religions should help to bring men to that supreme worship of the Godhead in Life; for nowhere can Divinity be collectively experienced better than in the consciousness of race and soil. And no religion definitely stamped with local characteristics, geographical or racial, should ever become international.

When such a one does—as Christianity did; as Islam did—the result is the cultural enslavement of many races to the spirit of that one whence the religion sprang, or through which it first grew to prominence.

An Indian Muslim, to the extent he is thoroughly Muslim, is outside the pale of Indian civilisation. And, to the extent he accepts Christianity, a European accepts the bondage of Jewish thought. And a Northern European, to the extent he accepts Christianity, and especially Catholicism, accepts, in addition to that, the bondage of Rome. Germany, the first Aryan nation that has rebelled on a grand scale against the Jewish yoke—cultural, no less than economical—is also the first Nordic nation to have shaken off, partly at least, in the sixteenth century, the less foreign (while Aryan) but still foreign bondage of Rome. Nothing shows better the spirit of the religious revolution—of the religious liberation—slowly preparing itself under the influence of National Socialism, than the outcry of Ernst Bergmann which I have quoted above: ‘Away with Rome and Jerusalem! Back to our native German faith in its present-day form!’

* * *

The same inspiration—the same quest of the eternal Aryan faith under its present-day Germanic form—fills Johann von Leers’ History on a Racial Basis which I mentioned. There too one finds, applied to the domain of religion and culture, that passionate assertion of the rights of the Aryan North which constitutes, perhaps, the most characteristic feature of National Socialism on the political plane.

For a political awakening of the type that Adolf Hitler provoked, stirring a whole nation to its depth, cannot go without a parallel awakening in all fields of life, especially in that of culture and religion—of thought, generally speaking. There too, one finds—based this time upon the extensive researches of Hermann Wirth in ancient lore—a protest against the idea, current in all the Judeo-Christian world, that the old Aryan North was something ‘primitive’ and ‘barbarous’; and a vision of the future in which Germany in particular and the Aryan race at large will rise again to unprecedented greatness, having re-discovered their glorious, eternal collective Self.

The passage of Johann von Leers’ book which comes a few pages after his tribute to Hitler as ‘the greatest regenerator of the people for thousands of years’ is worth quoting in extenso:

After a period of decadence and race-obliteration we are now coming to a period of purification and development which will decide a new epoch in the history of the world. If we look back on the thousands of years behind us, we find that we have arrived again near the great and eternal order experienced by our forefathers. World history does not go forward in a straight line, but moves in curves. From the summit of the original Nordic culture in the Stone Age, we have passed through the deep valleys of centuries of decadence, only to rise once more to a new height. This height will not be lesser than the one once abandoned, but greater, and that, not only in the external goods of life…. We did not pass through the great spiritual death of the capitalistic period in order to be extinguished. We suffered it in order to rise again under the Sign that never yet failed us, the Cross of the great Stone Age, the ancient and most sacred Swastika.

The form and particulars of a modern Aryan religion destined to rule consciences in the place of obsolete Christianity are not yet laid out—and how could they be? But the necessity of such a religion could not be more strongly felt and expressed; and its spirit and main features are already defined. It is the healthy religion of joy and power—and beauty—which I have tried to suggest in the beginning of this book. In other words, it is the eternal aspect of National Socialism itself or (which means the same) National Socialism extended to the highest sphere of life.

I have previously recalled the Führer’s words of wisdom concerning the growth of a new religion, better adapted than Christianity to the requirements of the people, namely, that ‘until such a new faith does appear, only fools and criminals will hurry to destroy what is there, on the spot’.

In 1924—when he wrote Mein Kampf—he obviously felt that the time was not yet ripe for such a revolution.

From what one reads in the famous Goebbels Diaries, published by our enemies in 1948 (and therefore, no one knows to what extent genuine) he would appear to have been in perfect agreement with the Reich Propaganda Minister’s radical opposition to the Churches at the same time as with his cautious handling of the religious question during the war. As long as the war was on, it was, no doubt, not the time to promote such changes as would, perhaps, make many people realise too abruptly that they were fighting for the establishment of something which, maybe, they did not want.

But, when victory would be won, then, many things that looked impossible would be made possible. According to the Diaries, the Führer was even planning, ‘after the war’, to encourage his people, gradually, to alter their diet, with a view to doing away with the standing horror of the slaughter-houses—one of the most laudable projects ever seriously considered in the history of the West, which, if realised, would have at once put Germany far ahead of all other nations, raising her conception of morality much above the standard reached by Christian civilisation. He was certainly also planning the gradual formation of a religious outlook worthy of the New Order that he was bringing into being.

Already, the most devotedly radical among the active Party members, the corps d’Élite; the SS men—were expected to find in the National Socialist Weltanschauung alone all the elements of their inner life, without having anything to do with the Christian Churches and their philosophy. And if one recalls, not the Führer’s public statements, but some of the most striking private statements attributed to him, one feels convinced that he was aware of the inadequacy of Christianity as the religion of a healthy, self-confident, proud, and masterful people no less than any of the boldest of the National Socialist thinkers, nay, no less than Heinrich Himmler himself and those whom he had in mind when he repeatedly wrote, in his brilliant booklet, ‘Wir Heiden’—’We Heathens’.

I know that the sayings attributed to a man, either by an admiring devotee in a spirit of praise or by an enemy, in a spirit of hatred, are, more often than not, of doubtful authenticity. Yet, when, while quoted in order to praise the one alleged to have uttered them, they in reality condemn him, or when, while quoted as ‘awful’ utterances, with the intention of harming him, they in reality constitute praise; and when, moreover, they happen to be too beautiful, or too true, or too intelligent for the reporter to have invented them wholesale, then one can, I believe, accept them as authentic or most probably so.

Of the many books written purposely to throw discredit upon our Führer, I have only read one through and through; but that one—the work of the traitor Rauschning, translated into English under the title Hitler Speaks—I read not merely with interest, but with elation, for it is (much against the intention of its author) one of the finest tributes paid to the Saviour of the Aryan race. Had I come from some out-of-the-way jungle and had I never even heard of the Führer before, that book alone would have made me his follower—his disciple—without the slightest reservation.

Should I characterise the author of such excellent propaganda as a scoundrel? Or is he not just a perfect fool: a fellow who joined the National Socialist Movement when he had no business to do so, and who recoiled in fright as soon as he began to realise how fundamentally opposed his aspirations were to ours? His aspirations were, apparently, those of a mediocre ‘bourgeois’. After he turned against us, he did not actually lie; he did not need to. He picked out, in the Führer’s statements, those that shocked him the most—and that were likely to shock also people who resemble him.

And he wrote Hitler Speaks, for the consumption of all the mediocre ‘bourgeois’ of the world. As there are millions of them, and as the world they represent was soon to wage war on the Führer, the book was a commercial success at the same time as an ‘ideological’ one—the sort of success the author had wanted: it stirred the indignation of all manner of ‘decent’ Untermenschen against National Socialism. But one day (if it survives) a regenerate Aryandom will look upon it as the unwilling tribute of an enemy to the greatest European of all ages.

And Hitler’s words about Christianity, reported by Rauschning in the fourth chapter of his book, would be admired—not criticised—in an Aryan world endowed with a consistently National Socialist consciousness, for they are in keeping with our spirit—and ring too true not to be authentic. ‘Leave the hair-splitting to others’, said the Führer to Hermann Rauschning before the latter turned renegade:

Whether it is the Old Testament or the New, or simply the sayings of Jesus according to Houston Stewart Chamberlain, it is all the same Jewish swindle. It will not make us free. A German Church, a German Christianity, is a distortion. One is either a German or a Christian. You cannot be both. You can throw the epileptic Paul out of Christianity—others have done so before us. You can make Christ into a noble human being, and deny his divinity and his rôle as a saviour. People have been doing it for centuries. I believe there are such Christians today in England and America—Unitarians, they call themselves, or something like that. It is no use. You cannot get rid of the mentality behind it. We do not want people to keep one eye on life in the hereafter. We need free men, who feel and know that God is in themselves.

Indeed, however clever he might have been, Rauschning was not the man to concoct this discourse out of pure imagination. As many other statements attributed to the Führer in his book, this one bears too strongly the stamp of sincerity, of faith—of truth—to be just an invention. Moreover, it fits in perfectly with many of the Führer’s known utterances, with his writings, with the spirit of his whole doctrine which is, as I said before, far more than a mere socio-political ideology. For, whatever might be said, or written, for the sake of temporary expediency, the truth remains that National Socialism and Christianity, if both carried to their logical conclusions—that is to say, experienced in full earnest; lived—cannot possibly go together.

The Führer certainly thought it premature to take up, publicly, towards the Christian doctrine as well as the Churches, the attitude that the natural intolerance of our Weltanschauung would have demanded; but he knew that we can only win, in the long run, if, wherever essentials are concerned, we maintain that intolerance of any movement sincerely ‘convinced that it alone is right’. And he knew that, sooner or later, our conflict with the existing order is bound to break out on the religious and philosophical plane as well as on the others. This is unavoidable. And it has only been postponed by the material defeat of Germany—perhaps (who knows?) in accordance with the mysterious will of the Gods, so as to enable the time to ripen and the Aryan people at large, and especially the Germans, to realise, at last, how little Christianity can fulfil their deeper aspirations, and how foolish they would be to allow it to stand between them and the undying Aryan faith implied in National Socialism.

That Aryan faith—that worship of health, of strength, of sunshine, and of manly virtues; that cult of race and soil—is the Nordic expression of the universal Religion of Life. It is—I hope—the future religion of Europe and of a part at least of Asia (and, naturally, of all other lands where the Aryan dominates). One day, those millions will remember the Man who, first—in the 1920s—gave Germany the divine impetus destined to bring about that unparalleled resurrection; the Man whom now the ungrateful world hates and slanders: our Hitler.

Imprisoned here for the love of him, my greatest joy lies in the glorious hope that those reborn Aryans—those perfect men and women of the future Golden Age—will, one day, render him divine honours.

___________

This extract from Savitri Devi, Gold in the Furnace, ed. R.G. Fowler (Uckfield, England: Historical Review Press, 2005), ch. 11, ‘The Constructive Side’, pages 211-22 originally appeared in Racial Nationalist Library.

Love Germania. Hate the US. – I

Five years ago, trying to communicate with the commenters of The Occidental Observer, Jack Frost said: ‘Although it might be possible to develop a racist interpretation of Christianity (e.g., what the Nazis tried), I’ve never seen a convincing theological justification of it. The fact that all major churches and 99%+ of all who today call themselves Christians reject racism ought to tell you something… You probably want to hang on to most of Christianity as it has been “traditionally” practiced in relatively modern times, while discarding only the anti-racism. Everyone who ever tried that has failed, but I guess you don’t see that as a problem. Then again, the cognitive dissonance issue is nearly as problematic. In order to accept being called a racist or a Nazi with equanimity, normal American whites would have to reconcile that with their country’s history of being violently opposed to racism of any kind, from the Civil War forward. They would have to admit to themselves and to others that all of that blood shed in trying to stamp out racism had been shed in vain, and in fact, worse than in vain, in an evil cause. They would have to admit that their ancestors were evil, and that they themselves had also been evil before they saw the light and became racists’.

Frost thus tried to argue with the Christian white nationalists of the US. Now let’s talk about a normie at the south of Rio Grande.

A guest at my home, a chiropractor, said this week that the covid-19 pandemic is an international conspiracy to force everyone to be vaccinated and implanted with a chip for social control purposes. What is the difference between this nutter and many who, in the white advocacy forums, advance the craziest conspiracy theories? Doesn’t this have to do that all these people, normies and nationalists, are like the Jew Andrew Solomon (i.e., they violate the Oracle of Delphi’s commandment, they don’t know themselves)? If they knew themselves they would know that many of their internal demons (read: conspiracy theories), and even the idea they have about the (non-existent) Hebrew god they worship, is nothing more than the shadows transferred from the parental image. Paleological thinking has not been completely surpassed in the West, not even among racialists. Even high IQ Jews commenting on racial issues grotesquely distort reality.

Consider Ron Unz for example. This Jew likes to brag that he is against the official narrative about World War II and the assassination of John F. Kennedy. Nothing could be farther from the truth, as most Americans believe that Oswald did not act alone. Furthermore, the overwhelming majority of books about the murder promote conspiracy theories, in addition to blockbuster movies like the filth filmed by Oliver Stone. What Unz doesn’t want to see is that no one reads what he calls the official Warren Report. Instead, they consume all the prolefeed for the proles on JFK with which the System has stupefied the Americans.

It is true that I no longer enter the sites of white nationalism, but I do click on the threads of the commenters when they link to this site. In one of these threads I saw that Jack Frost, who now comments under another pseudonym in Unz Review, accepts the official story about Caligula, which paints him as a monster. Let us remember what Evropa Soberana tells us in the essay that I have promoted the most on this site, which teaches us to understand JQ at its origins. I quote from the chapter ‘Rome against Judea; Judea against Rome’ in The Fair Race’s Darkest Hour:
 

Gaius Julius Caesar Augustus Germanicus (‘Caligula’)

In 38, Caligula, the successor of Tiberius, sends his friend Herod Agrippa to the troubled city of Alexandria, to watch over Aulus Avilius Flaccus, the prefect of Egypt, who did not enjoy precisely the confidence of the emperor and who—according to the Jew Philo of Alexandria—was an authentic villain. The arrival of Agrippa to Alexandria was greeted with great protests by the Greek community, as they thought he was coming to proclaim himself king of the Jews. Agrippa was insulted by a crowd, and Flaccus did nothing to punish the offenders, despite the fact that the victim was an envoy of the emperor. This encouraged the Greeks to demand that statues of Caligula be placed in the synagogues, as a provocation to Jewry.

This simple act seemed to be the sign of an uprising: the Greeks and Egyptians attacked the synagogues and set them on fire. The Jews were expelled from their homes, which were looted, and thereafter segregated in a ghetto from which they could not leave. They were stoned, beaten or burned alive, while others ended up in the sand to serve as food to the beasts in those macabre circus shows so common in the Roman world. According to Philo, Flaccus did nothing to prevent these riots and murders, and even supported them, as did the Egyptian Apion, whom we have seen criticising the Jewish quarter in the section devoted to Hellenistic anti-Semitism.

To celebrate the emperor’s birthday (August 31, a Shabbat), members of the Jewish council were arrested and flogged in the theatre; others were crucified. When the Jewish community reacted, the Roman soldiers retaliated by looting and burning down thousands of Jewish houses, desecrating the synagogues and killing 50,000 Jews. When they were ordered to cease the killing, the local Greek population, inflamed by Apion (not surprisingly, Josephus has a work called Contra Apion) continued the riots. Desperate, the Jews sent Philo to reason with the Roman authorities. The Jewish philosopher wrote a text entitled Contra Flaccus and, along with the surely negative report that Agrippa had given to Caligula, the governor was executed.

After these events, things calmed down and the Jews did not suffer violence as long as they stayed within the confines of their ghetto. However, although Flaccus’ successor allowed the Alexandrian Jewry to give their version of the events, in the year 40 there were again riots among the Jews (who were outraged by the construction of an altar) and among the Greeks, who accused the Jews of refusing to worship the emperor. The religious Jews ordered to destroy the altar and, in retaliation, Caligula made a decision that really showed how little he knew the Jewish quarter: he ordered to place a statue of himself at the Temple of Jerusalem. According to Philo, Caligula ‘considered the majority of Jews suspects, as if they were the only people who wished to oppose him’ (On the Embassy to Gaius and Flaccus). Publius Petronius, governor of Syria, who knew the Jews well and feared the possibility of a civil war, tried to delay as long as possible the placement of the statue until Agrippa convinced Caligula that it was a poor decision.

In 41, Caligula, who already promised to be an anti-Jewish emperor, was assassinated in Rome, which unleashed the violence of his German bodyguards who had not been able to prevent his death and who, because of their peculiar sense of fidelity, tried to avenge him by killing many conspirators, senators and even innocent bystanders who had the misfortune to be in the wrong place at the wrong time. Claudius, the uncle of Caligula, would become the master of the situation and, after being appointed emperor by the Praetorian Guard, ordered the execution of the assassins of his nephew, many of whom were political magistrates who wanted to reinstate the Republic.

This is the probable cause of the unprecedented historical defamation of this emperor: the texts of Roman history would eventually fall into the hands of the Christians, who were mostly of Jewish origin and viscerally detested the emperors. Since, according to Orwell, ‘he who controls the past controls the present’ the Christians adulterated Roman historiography, turning the emperors who had opposed them and their Jewish ancestors into disturbed monsters. Thus, we do not have a single Roman emperor who has participated in harsh Jewish reprisals who has not been defamed by accusations of homosexuality, cruelty or perversion. The Spanish historian José Manuel Roldán Hervás has dismantled many of the false accusations against the historical figure of Caligula (The Fair Race’s Darkest Hour, pages 59-63, italics added in this last paragraph).

Roldán-Hervás’ book is in Spanish. But English speakers who are interested in a view of the facts that sticks a little more to history than popular calumnies in the Judeo-Christian era can read the Wikipedia article on the Roman emperor. (Although Wikipedia is enemy territory, they sometimes write comparatively neutral articles. At least the lead paragraph of the article on Caligula, for example, does not describe him as a monster.)

I have said several times that to save the white race from extinction it is necessary to rewrite the history of the West, so I use the symbol of the weirwood tree and the raven that, unlike the normies, can see the past. Following the crow’s lead, it is not only necessary to reclaim the pagan emperors such as Caligula and Nero within a new narrative. Concurrently we must take down from the pedestal those figures that Christianity placed on top, something that I would like to illustrate with Charlemagne.

The only living historian for whom I have respect told me that he would rate Charlemagne well up in the top five most evil characters of European history. I recently acquired Thomas Hodgkin’s The Life of Charlemagne, which I recommend to those who have swallowed the Christian version of this evil man. If we keep in mind the message of the historical sections in The Fair Race, we will see that even after the Aryan apocalypse of the 4th and 5th centuries, there were still many Germanic tribes in the 6th and 7th centuries who refused to worship the god of the Jews. Charlemagne forced these uncontaminated Aryans to worship the enemy god: a historical milestone that, for the 3-eyed raven, has to do directly with the philo-Semitic state that the entire West is currently suffering. (We could imagine a parallel world in which at least part of the Aryan populations had not been worshiping, for more than a millennium, the volcanic demon that appeared to Moses in a desert.)

Christianity, or more accurately the secular ethics that was inspired by Christian ideals after the French Revolution, has hypnotised all whites, racists included. Rarely do I criticise William Pierce, the best mind the United States has produced. But it is about time to do it. The Frost quote at the top of this article nails it. After The Turner’s Diaries, the anti-Christian Pierce cucked with his second novel, Hunter, by putting a Christian preacher as the spark that could awaken Americans from their torpor. That’s a failure to grasp the crow’s view about the CQ!

Now that, thanks to the insight of the three-eyed crow I have broken with American White Nationalism, I have no choice but to start getting acquainted with German National Socialism…
 

Berlin, 1936

Hitler has been in power for three years, a period during which hundreds of kilometres of roads and thousands of houses have been built for the German people. In 1936 the Führer ordered to launch his most ambitious project: the architect Albert Speer would erect a gigantic city in the old centre of Berlin.

In the spring of 1936, Hitler was inspecting the construction of a highway alongside Albert Speer when he suddenly said: ‘I still have left for commissioning an important building, the most impressive of all’. At the time that was no more than a comment, because there were more urgent international policy issues to attend to. Hitler had decided to test England and France by sending German troops to the Rhineland region, whose control Germany had lost in World War I and which was to remain demilitarized under the Treaty of Versailles. London and Paris reacted with weak protests, and Hitler knew then that he might be on the hunt for new territory.

In June Hitler was ready to reveal to Speer his architectural plans for Berlin. The first thing he did was to warn him that he should skip the bureaucracy. ‘The city council is impossible,’ he said. ‘From now on, you make the plans’. Then he gave him two pieces of paper the size of two postcards and added: ‘Take these two drawings and when you have something ready, show it to me’. Hitler’s drawings depicted an enormous triumphal arch and an even larger vaulted hall, with a capacity of 180,000 people. These constructions would be located at the ends of a five-kilometre long avenue inspired by the Champs Elysées in Paris. ‘I made these sketches ten years ago and have kept them because I have never had doubts that one day I would build these two buildings. And that’s what we’re going to do now’, he confided to Speer, who left the meeting thoughtful and surprised.

The architect was thirty-one years old and, in just a decade, he had starred in a meteoric career: from an unemployed draftsman living from his father to a celebrated architect of the National Socialists.

Speer first saw Hitler at a rally in Berlin in the 1930s, and he was dazzled by his charisma, which led him to join the National Socialist Party and work there as an assistant. After Hitler’s rise to power in 1933, he was commissioned to reform the party headquarters in Berlin. His colossal style earned him immediate recognition. When Hitler saw his works, he commissioned him to reform the Zeppelin Field in Nuremberg and, before it was completed, assigned him the following task: rebuilding Berlin as Germania, the capital of the Third Reich that was to last a thousand years.

According to the Führer’s instructions, the works were to be completed by 1950. Speer had a vague notion of the dimensions Hitler was thinking of. To be sure, he enlarged the drawings and compared the size of the buildings with that of the people who appeared there. He also realised that the cupola Hitler had planned for the Grosse Halle was too flat and instead projected an enlarged version of St. Peter’s Basilica in Rome. The triumphal arch, to which the Führer had added a simple balustrade, ended up with a forest of columns.

After several months, Speer had his sketches ready. Out of respect for Hitler’s designs, he did not sign them and left the space blank for the Führer to do so, but Hitler declined the honour.

It didn’t take long for Speer to realise that building a five-kilometre version of the Champs-Elysées in Berlin, with the Grosse Halle on one end and the Arc de Triomphe on the other, was not so easy. Unless it was integrated into a more ambitious city project, the grand avenue would seem out of place. The plan quickly took on gigantic proportions. Speer decided to create two axes (north-south and east-west) that would intersect in the centre, near the Grosse Halle, and would have an airport at each of the four points. Around the city a ring road would extend, within which there would be other circular highways, forming rings. The access roads would come out of the centre, like the spokes of a wheel. The plan included the complete restructuring of the railway network, which would have only two main stations, Nordbahnhof (North Station) and Sudbahnhof (South Station). Areas with roads considered obsolete would be free for other purposes.

The project also included residential neighbourhoods, a university, a hospital area, new parks, and several subway lines. Hitler was delighted but, as the months went by, it became clear that he was particularly interested in Victoria Avenue, included in the north-south axis. In meetings where they talked about the project, he listened patiently to all the news and then asked: ‘Where do you have the plans for the Avenue?’ They saw each other several times a week, in the late afternoon, when the Führer had finished the work of the day, and they could spend hours hunched over pianos and models. ‘One day Berlin will be the capital of the world’, Hitler predicted, and imagined the visitors stunned and intimidated by the magnificence of those buildings.

Hitler had Speer’s office placed near the Reichstag, so that just by walking through a garden, he could go see him and also the thirty-meter-long model of Germania. This was divided into several modules mounted on wheels, so that the Führer could move them and enter the city. He also used to bend down to observe the model at eye level.

He delighted in imagining ministries, exhibition halls, and office buildings of major German corporations; also the new opera, the palaces and the luxurious hotels. ‘I was participating in that reverie willingly’, Speer later wrote. On one occasion, those responsible for air defence heard about the 290-meter-high Grosse Halle project. One of them warned that enemy planes would use the building as a target to attack Berlin, but Hitler ignored it. ‘Goering has assured me that no enemy aircraft could enter Germany. We are not going to let this kind of thing interfere with our plans’, he said. The leader and architect tried to keep the project a secret. Hitler feared the possible reaction of Berliners when they were told that at least 50,000 houses had to be thrown away to make way for new construction; but the mayor of Berlin, Julius Lippert, knew the plans and showed his opposition, which led to Hitler’s removal from office to move on.

The works started in 1939, with columns of workers moved to the centre of Berlin to demolish the buildings. The inhabitants of the area had to abandon their homes and were housed in houses that had belonged to the now expelled Jews. Speer had granite brought from Norway and Sweden, as he believed that this material would impregnate Germania with the magic of the Greek and Roman architecture (see YouTube clip above, ‘What did ancient Rome look like’) and give it an image of greatness and eternity. In 1941, Swedish stone producers signed an agreement with Germany to sell 10 million cubic meters of granite to it. This guaranteed supply for 10 years, but few deliveries were ever made. Just a year later, in 1942, the Third Reich announced that it could no longer receive granite. Germania’s work had been suspended and the workers were assigned to much more urgent tasks. The Germans paid for the purchases of the material, but left the granite stacked in the nations of origin with the intention of collecting it once they won the war.

To secure victory over the Allies, Hitler had appointed his favourite architect, Speer, as the new Minister of Armament. Thanks to his organizational skills, Speer managed to multiply war production by resorting to different methods, including the use of prisoners from concentration camps as slave labour. During the Nuremberg Trials, Speer denied having any news about the extermination of Jews or the concentration camps. At the end of the process, he managed to avoid the death penalty, but was sentenced to twenty years in prison, which he served in Spandau prison in Berlin. When he was released, Speer went to the Tempelhof airport and crossed the area that was intended to be Victory Avenue.

Had it not been for American intrusion in Europe, the Führer’s palace would have occupied an area of two million square meters. As I said, it had to be finished by 1950, the year in which Hitler had planned to start inhabiting it. Today’s white advocates could have visited it!

But due to the Americans Hitler had to commit suicide to prevent the humiliation at Nuremberg. The buildings were demolished. The granite blocks were never collected. After the war they were stored for years in different ports until, in the end, they were acquired by tombstone manufacturers. In this way, a large part of Germania, Hitler’s dream, ended in different European cemeteries. Thus Germania (like the moral of the whole white race) ended up turned literally into tombstones…

Let us now return to the issues at the beginning of this article. To understand this site, it is essential to remember the message of Soberana’s master essay on the surreptitious war that Judea waged against Rome during the Christian takeover of the classical world. It is also necessary to understand that, once Soberana’s vision has been assimilated (whom I have compared to the raven who sees the past as it happened), many so-called civilisation builders of the Christian era become monsters (for example, Charlemagne) and many monsters become murdered heroes (for example, the anti-Semite Caligula).

This transvaluation of values is only possible by seeing the past as it actually happened.

From this angle, which can also be seen in Pierce’s only non-fiction book, the so-called ‘barbaric’ invasions of the Germans in Rome that culminated in 410 AD were, in fact, Aryan invasions on a treacherous city that had been conquered by a Semitic cult. By transvaluing values, the ‘barbarians’ would now be the miscegenated Romans that had been brainwashed by the Semitic bishops to the extent of destroying their classical culture (the German incursions into Rome may have once again brought light into Europe had it not been for what Charlemagne would do centuries later).

The way Judea defeated Rome was very similar to the way Jews in the West have been acting since Napoleon emancipated them: by controlling the narrative with which whites see themselves. In the 4th and 5th centuries subversion was carried out through theologians and Semitic bishops who gained enormous power to educate princes from Constantine forward. From this angle, the imperial Rome of the last centuries is similar to imperial America since Jewry’s presence began to become evident in the media. Charlemagne’s favourite book was St. Augustine’s The City of God Against the Pagans, an ideology that Charlemagne used to genocide the Saxons and convert the Saxon survivors to the Semitic cult. Similarly, as Tom Sunic has written in Homo Americanus, the Americans’ initiative to intervene in World War II was, ultimately, a theologically motivated undertaking. I must quote from Chapter V: ‘In Yahweh We Trust: A Divine Foreign Policy’:
 

Homo Americanus (chapter excerpts)

It was largely the Biblical message which stood as the origin of America’s endeavour to ‘make the world safe for democracy’. Contrary to many European observers critical of America, American military interventions have never had as a sole objective economic imperialism but rather the desire to spread American democracy around the world…

American involvement in Europe during World War II and the later occupation of Germany were motivated by America’s self-appointed do-gooding efforts and the belief that Evil in its fascist form had to be removed, whatever the costs might be. Clearly, Hitler declared war on ‘neutral’ America, but Germany’s act of belligerence against America needs to be put into perspective. An objective scholar must examine America’s previous illegal supplying of war material to the Soviet Union and Great Britain. Equally illegal under international law was America’s engaging German submarines in the Atlantic prior to the German declaration of war, which was accompanied by incessant anti-German media hectoring by American Jews—a strategy carried out in the name of a divine mission of ‘making the world safe for democracy’.

‘The crisis of Americanism in our epoch,’ wrote a German scholar, Giselher Wirsing, who had close ties with propaganda officials in the Third Reich, ‘falls short of degeneracy of the Puritan mindset. In degenerated Puritanism lies, side by side with Judaism, America’s inborn danger’…

In the first half of the 20th century American Biblical fundamentalism resulted in military behaviour that American postmodern elites are not very fond of discussing in a public forum. It is common place in American academia and the film industry to criticise National Socialism for its real or alleged terror. But the American way of conducting World War II—under the guise of democracy and world peace—was just as violent if not even worse.

Puritanism had given birth to a distinctive type of American fanaticism which does not have parallels anywhere else in the world. Just as in 17th century England, Cromwell was persuaded that he had been sent by God Almighty to purge England of its enemies; so did his American liberal successors by the end of the 20th century think themselves elected in order to impose their own code of military and political conduct in both domestic and foreign affairs. M.E. Bradford notes that this type of Puritan self-righteousness could be easily observed from Monroe to Lincoln and Lincoln’s lieutenants Sherman and Grant…

Whereas everybody in American and European postmodern political establishment are obliged to know by heart the body count of Fascist and National Socialist victims, nobody still knows the exact number of Germans killed by American forces during and after World War II. Worse, as noted earlier, a different perspective in describing the US post-war foreign policy toward Europe and Germany is not considered politically correct… [in spite of the fact that] the American mistreatment of German POWs and civilians during World War II must have been far worse than that on Iraq after 2003.

Just as communism, following the Second World War, used large scale terror in the implementation of its foreign policy goals in Eastern Europe, so did America use its own type of repression to silence heretics in the occupied parts of postwar Europe… The American crusade to extirpate evil was felt by Germans in full force in the aftermath of World War II. Freda Utley, an English-American writer depicts graphically in her books the barbaric methods applied by American military authorities against German civilians and prisoners in war ravaged Germany. Although Utley enjoyed popularity among American conservatives, her name and her works fell quickly into oblivion…

In hindsight one wonders whether there was any substantive difference between warmongering Americanism and Communism? If one takes into account the behaviour of American military authorities in Germany after World War II, it becomes clear why American elites, half a century later, were unwilling to initiate a process of decommunisation in Eastern Europe, as well as the process of demarxisation in American and European higher education. After all, were not Roosevelt and Stalin war time allies? Were not American and Soviet soldiers fighting the same ‘Nazi evil’?

It was the inhumane behaviour of the American military interrogators that left deep scars on the German psyche and which explains why Germans, and by extension all Europeans, act today in foreign affairs like scared lackeys of American geopolitical interests…

A whole fleet of aircraft was used by General Eisenhower to bring journalists, Congressmen, and churchmen to see the concentration camps; the idea being that the sight of Hitler’s starved victims would obliterate consciousness of our own guilt. Certainly it worked out that way. No American newspaper of large circulation in those days wrote up the horror of our bombing or described the ghastly conditions in which the survivors were living in the corpse-filled ruins. American readers sipped their fill only of German atrocities. [Freda Utley, The High Cost of Vengeance (Chicago: Henry Regnery Co. 1949), p. 183]

Utley’s work is today unknown in American higher education although her prose constitutes a valuable document in studying the crusading and inquisitorial character of Americanism in Europe.

There are legions of similar revisionist books on the topic describing the plight of Germans and Europeans after the Second World War, but due to academic silence and self-censorship of many scholars, these books do not reach mainstream political and academic circles. Moreover, both American and European historians still seem to be light years away from historicising contemporary history and its aftermath. This is understandable, in view of the fact that acting and writing otherwise would throw an ugly light on crimes committed by the Americans in Germany during and after the second World War and would substantially ruin antifascist victimology, including the Holocaust narrative.

American crimes in Europe, committed in the immediate aftermath of the Second World War, included extra-killings of countless German civilians and disarmed soldiers, while tacitly approving serial Soviet genocides and mass expulsions of the German civilian population in Eastern Europe… As years and decades went by, crimes committed by the Americans against the Germans were either whitewashed or ascribed to the defeated Germans…

The exact number of German causalities during and after the Second World War remains unknown. The number of German dead varies wildly, ranging from 6 to 16 million Germans, including civilians and soldiers… It is only the fascist criminology of World War II, along with the rhetorical projection of the evil side of the Holocaust that modern historiographers like to repeat, with Jewish American historians and commentators being at the helm of this narrative. Other victimhoods and other victimologies, notably those people who suffered under communism, are rarely mentioned… According to some German historians over a million and a half of German soldiers died after the end of hostilities in American and Soviet-run prison camps…

The masters of discourse in postmodern America have powerful means to decide the meaning of historical truth and provide the meaning with their own historical context. Mentioning extensively Germany’s war loses runs the risk of eclipsing the scope of Jewish war loses, which makes many Jewish intellectuals exceedingly nervous. Every nation likes to see its own sacred victimhood on the top of the list of global suffering. Moreover, if critical revisionist literature were ever to gain a mainstream foothold in America and Europe, it would render a serious blow to the ideology of Americanism and would dramatically change the course of history in the coming decades.
 

My two cents

What Stalin and the Anglo-Saxons did in World War II produces a phenomenal hatred in me. For the second time in history since Charlemagne, the possibility of Aryan liberation thanks to Germania was crushed… by other Aryans. Today the United States, like the Judaised Rome since the times of Constantine, is the enemy to overcome. It is time to start preaching an infinite hatred for the new Great Whore that must be crushed in the coming apocalypse.

I call the people of the Americanised alt-right ‘Jew-obeyers’ because they have internalised the Christian prohibition to hate. I have recently learned that The Occidental Observer published an article on hate but let me guess: Did that article blame Christianity one hundred percent for the psyop against hating (remember I no longer read alt-right articles)? Instead of a conservative webzine like The Occidental Observer I prefer the words Kai Murros said about hate. Listen to Murros in a very short clip where a couple of bars of Parsifal’s music can be heard: here. Or what Alex Linder wrote:

Hate is not some useless organ like the appendix. It’s there for a reason. Why does Christianity do all it can to talk us out of necessary and functional drives? Well, the answer is that it’s a bit of software meant to disable our enemy recognition module. Christianity preaches blind love, and that love is murdering the West.

Christianity’s Criminal History, 123

Editors’ note: Footnotes have been omitted. To contextualise this section of Vol. II of Karlheinz Deschner’s encyclopaedic history of the Church in 10 volumes, Kriminalgeschichte des Christentums, see the abridged translation of Volume I (PDF: here, hard copy: here), which reproduces a syntactically corrected edition of instalments 1-100 on this site. Instalments 101-122 can also be read on this site.
 

The Vandal state

Gaiseric created the first independent Germanic state on Roman soil. This Germanic state had its richest and most fertile provinces: Mauretania Tingitana, Africa Zeugitana, Byzacena and Numidia Proconsularis. Gaiseric also became the owner of Corsica and Sardinia, whose forests were cut down by workers under forced labour to build his ships. By 455 he added the Balearic Islands, which he had already sacked in 425. He dominated the seas from Gibraltar to Constantinople and did not even give nominal recognition to the Byzantine emperor, although in pledge of peace he had to send his son Huneric to Italy. […]

The rich churches and monasteries were sacked, as they were ‘bastions of Roman domination’ (Diesner). It is understood that, in general, the Catholic civilian population offered no resistance anywhere, remaining indifferent or sympathising with the invaders. Some of them even converted to Arianism despite Gaiseric’s attacks which were particularly brutal against clerics, monks, and nuns who were often raped. […] Occasionally, as happened after the occupation of Carthage, the king appropriated all the property, furniture and real estate of the adversary clergy. He also ordered that all churches be closed, handed over to the Arian clergy and used as barracks. […]

As comprehensible as the outrage of the Catholic chroniclers against Gaiseric is, one of them at least concedes something. The Father of the Salvian Church of Marseille praises Gaiseric’s fight against ‘impurity’. Well, this blood-stained Christian was tremendously puritan: a very frequent combination, as we know. He not only fought against pederasty but also against brothels, even forcing all prostitutes to marry.

The king of the Vandals, who, if necessary, was not intimidated by any bloody action, experiences such disgust at the plague of public sexual lewdness—a plague characteristic of the big cities—, and considers it such an abomination for his compatriots, that he proposed to eradicate it from end to end. And everything indicates that he achieved it while he lived.

The history of the Vandal State has only been bequeathed to us, almost exclusively, by Catholic clerics. Even the few historical testimonies of a profane nature are strongly influenced by them. Therefore, it is more than likely to have been distorted by their biases […]. Despite all the exaggerations, even falsifications, of the history by the Catholic tradition, there can be no doubt that the proceeding of Gaiseric towards the Catholic clergy was very tough and sometimes bloodthirsty. That clergy was, of course, not only a bitter adversary of Arianism. Arianism increasingly became an enemy of the State. […]

Gaiseric died very old at the beginning of the year 477. His son and successor was Huneric (477-484), whose wife, daughter of Valentinian III to which Gaiseric abducted from Rome in 455, fled in 472 to Jerusalem: presumably by aversion to her husband’s Arian faith […]. Huneric succumbed early, in December of the year 484, victim of a disease. The Catholics welcomed the news joyfully as every time one of their adversaries dies.

Great personalities defend eugenics, 10

by Evropa Soberana

The Nazis organised the SS, a military and biological elite that was destined to be the aristocracy of the New Order. In the picture, a formation of the SS Division Leibstandarte Adolf Hitler, the most elite division of the SS. To enter the Leibstandarte it was necessary to measure 1.84 meters, be between seventeen and twenty-two years old, be Nordic and have a health of steel. For many years, no one who had the slightest physical defect, such as glasses or a dental filling, was allowed to enter the Leibstandarte.

 
The SS Doctrine

As an elite, the Nazis organised, within the NSDAP: the SS, guardians of the National Socialist idea, firmly indoctrinated and severely disciplined. The SS began to incorporate the flower and cream of all Germany (it was common for athletes or prominent scientists to be made SS), and they were laying the foundations of a social order based on the biology, genetics and will of the human spirit.

The SS in general attached great importance to good physical and mental condition and to the cleanliness of the lineage of extra-European influences. The conditions of entry remained very strict until the Second World War. In 1937, Hitler was proud that ‘we continue to admit only fifteen percent of the candidates who present themselves to the SS’. The discipline of these men was extremely severe and rigid, and the punishments even for minor infractions, brutal.

Each SS promised to marry (their wives automatically became SS women with the marriage, and enjoyed the relevant help) a woman of pure blood and have, if possible, four healthy children. Both this and the entire Lebensborn project were framed in the Nazi policies of positive eugenics, while the famous sterilisation of the defective ones was the negative eugenics.

However, the SS were not just a pack of stallions. They proved to be the toughest, trained, fanatic, brave, bold and faithful shock force of the entire World War II, starring true military feats unparalleled in the Eastern Front, and reaching the limits of human resistance in arctic temperatures and in hostile territory, against an enemy that represented an Asian, slave and oriental idea (Bolshevism), and that far exceeded them in number.

Due to its oath of fidelity and its sense of duty the SS was, along with the Luftwaffe and the submarines, the German military body that suffered the most casualties.

At the base of the SS ideological training we can see anti-Christian beliefs. One of the most radical SS commanders in this regard was undoubtedly Theodor Eicke, head of the Totenkopfverbände who initiated an aggressive anti-Christian campaign, during which many SS who clung to Jesus were expelled from the body.

Our Germanic ancestors followed the laws of selection as all healthy peoples whose intelligence and sensitivity had not yet been contaminated by false doctrines of piety. The false conception that the Church had of God denied the divine laws of Nature. The ecclesiastical teaching deliberately opposed the will of Nature.

Once it was preached to the peoples that God had died crucified for mercy of the weak and the sick, sinners and the poor, the unnatural teaching of piety and a false humanitarianism could promote the conservation of the congenital sick. It was considered a moral duty to care and favour mainly the sick, the overwhelmed unfortunates and the poor in spirit…

On the other hand, several hundreds of courageous young Germans fall every year victims of sport or competition, in the fight against ice, in the snow, in automobile races or by plane. No matter how large the number of these victims, no people on Earth have died from war, from bad harvests or as a result of a period of political recession. The peoples have only disappeared when the living substance that ensures their historical life, their blood, their race, have been exhausted. They only die, then, in the following cases:

  1. When the number of births falls due to the regression of the popular force, thus offering the possibility of being crushed by a qualitatively and quantitatively stronger neighbour.
  1. Through racial crossings that have taken away the inner harmony of an originally healthy people.
  1. By disregard of the laws of selection, which causes a decrease in the genetic heritage of value and leads to a reduction of the capacities and qualities in the population.

The death of a people is based, then, on an erroneous conception of life, and is due to the non-observance of the eternal laws of the Earth. Man has learned to despise the laws of life because he has lost the bond with Nature and life. (Notebook SS No. 3, 1939, ‘Why do Peoples Die Of?’ cited in The SS Order by Edwige Thibaut.)

 
The more a human group manages to dominate and transform the conditions of their area of life by establishing a culture faithful to the law of life, the more easily the individual manages to preserve and avoid elimination. The laws of selection and elimination, severe in origin, gradually disappear and are attenuated. The older a culture ages and reaches the state of late civilised times, the more it loses its vigour. She even produces the reverse process. Weak and sick individuals can thus survive and reproduce; different racial types are mixed. The creative law of the species no longer seems to act…

The most favourable case of the cultural relationship with the original biological natural selection appears when the objective of the second is continued with the first. Thanks to a keen perception of the law that governed the origin of their species, peoples like the Spartans resorted in their selections to the same principles of inflexible severity originally prescribed by Nature, even after having reached more hospitable territories. Other Nordic peoples, such as our Germanic ancestors, naturally obeyed the biological laws that governed the creation of their species…

The intrusion of Christianity in the culture of our Germanic ancestors has given birth to a form of selection that, from the beginning, was revealed hostile to our race and its laws of evolution. The elite of Christian priests chose appropriate and usable men for their purposes, but prohibited them from perpetuating and conserving the best racial heritage by forcing them into celibacy. (Notebook SS No. 7, 1942, ‘The Biological Sense of Selection’ cited in The SS Order by Edwige Thibaut.)

Published in: on August 17, 2019 at 8:48 pm  Comments Off on Great personalities defend eugenics, 10