Kriminalgeschichte, 60

Below, an abridged translation from the first volume of Karlheinz Deschner’s Kriminalgeschichte des Christentums (Criminal History of Christianity). For a comprehensive text that explains the absolute need to destroy Judeo-Christianity, see here. In a nutshell, any white person who worships the god of the Jews is, ultimately, ethnosuicidal.

 
The Emperor Theodosius ‘the Great’

Theodosius I (reign 379-395) found in the father of the Church, Ambrose, an energetic travelling companion. ‘There is hardly a year of his reign’, says the Protestant theologian Von Campenhausen, ‘that he does not proclaim a new law or other measures to fight against paganism [Note of the translator: Hellenism] and to suppress heresy and to favour the Catholic Church’. ‘The annihilation of those who thought differently was, from the beginning, the goal of his government, and the ecclesiastical tradition, which describes Theodosius as an indefatigable protector of Catholicism and an enemy of all heresies and paganism [Hellenism], has portrayed him with complete fidelity’.

(Above, a Nummus of Theodosius.) However, the special merit of the Catholic sovereign consisted in a new policy towards the Germans. In his reorganization of the army, seriously severed, he incorporated ‘barbarians’ (they followed a trend that existed since Constantine) even in the leadership: Franks, Alemanni, Saxons and especially Goths, and with this ‘Gothfied’ army he cleansed the Balkans of Goths, that although officially they belonged to the Empire were not citizens but servants. In his first year of reign, he thus won victories over the Goths, the Alans, and the Huns.

Theodosius, as they always say full of ‘magnanimity towards the vanquished’ (Thiess), ‘the last great protector of the Germans on the Roman imperial throne’ (von Stauffenberg), never fought battles following every rule. Following Valens’ hunting of Gothic heads, he carried out a kind of guerrilla warfare, for which he sacrificed ‘unscrupulously or intentionally’ also the Gothic troops themselves (Aubin). The same as Gratian, he sought to annihilate one after another the various groups of ‘barbarians’.

Thus, he attacked isolated Goth contingents where he thought fit, as for example in 386 a troop of Ostrogoths led by Prince Odotheus. In autumn, they had requested permission to cross the river at the mouth of the Danube, although at first Promotus, the Magister militum that ruled Thrace, denied it. However, a dark night drew them to the river to fall into the hands of the Roman army. They set out to cross it with three thousand boats—the river was full of corpses—and were immediately defeated, while the women and children were left in captivity. However, surely the emperor’s Goth policy would have been different if he had had enough strength.

Theodosius hurried to celebrate the feat and on October 12, with his chariot drawn by elephants (a gift of the Persian king), entered triumphantly in Constantinople, where he had a commemorative column of 40 meters high in memory of this and other massacres of ‘barbarians’. Some years later, his general Stilicho caused a serious setback to another group of Goths. Bishop Theodoret informs with joy about ‘killings’ with ‘many thousands’ of ‘barbarians’ massacred. On the other hand, the prisoners of such operations flooded the slave markets throughout the East.

And from then on, thanks to the ‘merits’ of Theodosius, in all the battles of the invasion of the barbarians there are Germans fighting on both sides.

______ 卐 ______

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Published in: on April 19, 2018 at 10:02 am  Comments Off on Kriminalgeschichte, 60  
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Kriminalgeschichte, 59

Editors’ Note: Keep in mind the fact that Ambrose was non-white, and that many of the Goths—pure Aryans—were converts from Germanic paganism to Arian Christianity.

 

Saint Ambrose drives the annihilation of the Goths, 2

The holy bishop constantly incites against the Goths, conjures the world not to let down the guard, and for him ‘practically any means is not only justified but also necessary’ (K.P. Schneider).

Ambrose had sent the holy emperor his pastoral work De fide, written during the conflict with the Goths, to the battlefield of Illyria, knowing that a victory should provide ‘more faith in the emperor of the courage of the soldiers’ (fide magis imperatoris quam virtute militum), with which he again incites against the Arians, who in reality are only human beings in their outward appearance, because in their interior they are ferocious animals. Although he prophesies the triumph, he is sure of victory ‘as a testimony of the true faith’.

The Arians, who ‘arrogated to themselves the name of Christians’ and yet ‘tried to wound with deadly weapons’ the Catholics, seemed, according to Ambrose, like the Jews, although they were worse, and also like the pagans, although in fact they were even worse: more like the antichrist and the devil himself. They had ‘gathered the poison of all heresies’,’ they were human beings only in their external aspect, but inside they were full of the rage of animals’.

Kriminalgeschichte, 58

Editors’ Note: Always keep in mind the fact
that Ambrose was non-white.

Saint Ambrose drives the annihilation of the Goths, 1

The Goths saw in their bishop Ulfilas, born about 311 of Gothic parents of Cappadocian descent, a ‘sacrosanct man’. He would write on his deathbed: ‘I, Ulfilas, bishop and confessor’, an honorary title that is related to the persecution of the Christian Goths, probably in 348. However, like him, only in Arianism did he see the una sancta; in all others, Christians antichrists, in their churches he saw ‘synagogues of the devil’ and especially in Catholicism a ‘lost theory of evil spirits’. Bishop Ambrose, for his part, believed that the fact that they did not accept salvation by the cross but only in imitation of Christ, whatever they understood by it, constituted ‘The most outstanding characteristic of Gothic Arianism’ (Giesecke). [1]

Even when commenting on the Gospel, Ambrose could quote praisefully the words of Paul, an even greater abominator: ‘Love is patient, it is kind, it does not show zeal, it does not boast’. He could let the imagination run: ‘But would not it be wonderful to offer the other cheek to the one who hits you?’ However, in reality Ambrose did not offer one cheek or the other, as he incited with especially Christian (and Pauline) consideration: ‘Is it not achieved with patience to return the blows twice [!] to the one who hits, in the form of the pain of the repentance?’ [2]

About our saint it is significant that he often speaks of the love of his neighbour and that he even approaches the subject as a whole in his monograph, De officiis ministrorum, but apparently only alludes to the love of enemies. For him—the same for Augustine and the whole Church—it was not useful, but only a sign of the greater perfection of the New Testament against the Old. However, this does not imply any binding requirement for Ambrose. What he rather does is ‘curiously not to reject anywhere war, categorically, as illicit’ (K.P. Schneider). On the contrary! The idea of a ‘justified war’ is constantly and ‘indirectly’ sketched by him. [3]

And not only indirectly, because while in the East the philosopher and educator of Princes, Themistius, who stood by several emperors and never adhered to Christianity, tried to mediate between the ecclesiastical parties and also between pagans and Christians (and, at the same time, vigorously supported the policy of a peaceful compromise between the Goths and Valens), St. Ambrose did just the opposite. As soon as he could, he sent his 19-year-old protégé Gratian in the name of Jesus against the Goths, the pagans, the ‘heretics’, the ‘barbarians’. [4]

The bishop did not cease to show passion. ‘There is no certainty from where they will attack the faith’, he exclaimed, angered before the emperor.

Raise up, O Lord, and unfold your standard! This time it is not the military eagles that lead the army and it is not the flight of the birds that directs it; it is your name. Jesus is the one who is cheered and it is your cross that goes before them… You have always defended it against the barbarian enemy; now take revenge!

Although he should not take revenge precisely in the name of Jesus! However, Ambrose took as a reference—as the clergy have done in all wars to date—the Old Testament: where Abraham, with a few men, annihilated numerous enemies; where Joshua triumphed over Jericho.

The Goths are for the saint the Gog people (‘Gog iste Gothus est’), whose annihilation predicts the prophet, de quo promittitur nobis futura victoria: a people that Yahweh, in his lapidary style, wants to ‘give to devour’ to raptors and other animals, and also to their own: ‘And you must eat the fat until you are fed up and drink blood until you get drunk of the victim I sacrifice for you’. According to Ambrose, for whom ‘Germanic’ and ‘Arian’ (or ‘Roman’ and ‘Catholic’) were almost equivalent terms, to defeat the Goths one thing is needed: true faith! This, in spite of the fact that the emperor of the East, Valens, was Arian! But the bishop conveniently ignored these facts. Faith in God could not be separated from fidelity to the Empire. ‘Where fidelity to God is lost, the Roman State is also broken’. Where the ‘heretics’ appeared, they were followed by the ‘barbarians.’ [5]

Of course, the military aspect was accompanied by an aspect of ecclesiastical politics. However, in occupied Illyria, that is, near northern Italy and Milan, in addition to the war with the outside adversary, the internal enemy—the disputes with the Arians—also wreaked havoc. Secundianus resided in Singidunum as bishop, Palladio in Ratiaria, Julian Valens in Poetovium, Auxentius in Durostorum, but Ulfilas also lived there, who displayed his activity mainly in the eastern provinces of the Danube. Ambrose incited the emperor against these influential Christians, especially when the Illyrian Arians made propaganda also in Milan and other cities in northern Italy, and the entry of Goths gave new impulses to the ‘heresy’. Thus, this Catholic did not cease to invoke the religious situation and the performance of the Arians as a danger to the Empire and to military security, which would provide the ‘heretical’ subjects with a protection against the Goths, their fellow believers, much smaller than the Orthodox. [6]

Nevertheless, it is evident that the military aspect was now more important for Ambrose than the religious one that he highlights, insofar as his diocese was not far from the Goths and in Roman Christianity, according to an ancient tradition, the same distinction was done among Romans and ‘barbarians’ as between human beings and animals. The danger arose from the enemies of the country. Thus, the religious zeal of the bishop is now anticipated by the national zeal. Ambrose especially emphasised the propensity to a vice of the ‘barbarians’, their depravity ‘worse than death’.

For him, the unquestioning patriot, the enemy is also any ‘stranger’, an ‘alien’ almost equivalent to infidel. To the Goths and the like (Gothi et diversarum nationum viri) he calls ‘people who once dwelt in wagons’, beings more fearsome than the gentiles (gentes). Thus, he does not fight the infidel Romans; what he does rather is to place the army of the pagans on his side and incite it against the ‘barbarians’, and to win over the emperor with pretexts of religious motives, while seeking the predominance of ‘Roman culture’, which he himself provides protection and a very prestigious life. [7]
 
________________

Note of the translator: The footnotes still lack the general bibliography, which will be ready as I finish the abridgement of this first volume.

[1] Jord. of orig. act Get 25. Soz. e.h. 2.6. Philostorg. e.h. 2.5. Basil ep. 164.2. Lex dtv Antike, Religion 1176. Seeck, Untergang V 90. K.-D. Schmidt, Die Bekehrung 216 f, 231 f, 236 f, 257 (here citation). Giesecke, Die Ostgermanen 6 f, 16 f, 44, 69. Thompson, Christianity 69 f. K. K. Klein, Gotenprimas Wulfila 84 f, especially 98 f. Previté-orton, The shorter 56. Claude, Die Westgoten 11 f, 26 f. Aland, Glaubenswechsel 58. Klein, Constantius II, 253 f.

[2] Ambros. Lukaskommentar 5,73 f.

[3] Schneider, Liebesgebot 27 f, 56.

[4] Pauly V 677 f. Straub, Regeneratio 203 f. Wolfram, Gotische Studien 13.

[5] Ambr. of fide ad Grat. 2,16,130; 2.16, 139 f; 3,16,138 f. Ez. 38 f, especially 38.4; 39.4; 39.19. Ambr. ep. 10.9; 25 f. of off. 1.35175 f. from Tob. 15.51. On the concept of ‘barbarians’, cf. for example Wemer, Barbarus 401 f. Jüthner 103 f. V. Campenhausen, Ambrosius 37 f, 46 f. The same, Lateinische Kirchenväter 88 f. Beumann, Zur Entwickiung 219 f. Stratmann III 72. Christ, Römer 273 f. Homus 169. Pavan, Gothic Politics 70 f, especially 76 f. Schneider, Liebesgebot 49 f. Chadwick, Die Kirche 174. Haendier, Von Tertullian 102.

[6] Ambros. of fide 2.16, 139 f. Sulp. Sev. Vit. Mart. 6.4. V. Campenhausen, Ambrosius 9 f, 18 f, 37 f. Schneider, Liebesgebot 45 f. Gottiieb, Ambrosius 21 f, 83 f.

[7] Ambros. ep. 19.7 f; 20.12; 20.20. of off. 2,136; 3.84. de fide 2,16. Prudent. c. Symm. 2,816 f. V. Campenhausen, Ambrosius 48 f. Schneider, Liebesgebot 49 f. Straub, Regeneratio 251. Haendier, Von Tertullian 102.

Kriminalgeschichte, 57

Below, an abridged translation from the first volume of Karlheinz Deschner’s Kriminalgeschichte des Christentums (Criminal History of Christianity). For a comprehensive text that explains the absolute need to destroy Judeo-Christianity, see here. In a nutshell, any white person who worships the god of the Jews is, ultimately, ethnosuicidal.

 
The Goths—Gutans or Gut-þiuda in their language—were the main people of the East Germans. Coming from Sweden, Gotland, Östergötland or Västergötland, they settled on the lower Vistula in the ‘transition period’, about the year 150 on the Black Sea. In the middle of the 1st century they split into Eastern and Western Goths (Ostrogoths, of austro, ‘bright’, and Visigoths, from wisi, ‘Good’), although they continued to be considered as a single people and usually called themselves only Goths. The Ostrogoths settled between the Don and the Dnieper (in present-day Ukraine), and the Visigoths between it and the Danube, from where they spread to the Balkans and Asia Minor, historians citing here generally the year 264. Dacia and Moesia (approximately the current Romania, Bulgaria and Serbia) were constantly under their pressure. In the year 269 Emperor Claudius II defeated them, Constantine often fought against them, and in 375 both towns (except the Catholic Crimean Goths, who remained there until the sixteenth century) were expelled by the Huns, who were advancing towards West. This tribe of nomads from the interior of Asia, were defeated and expelled in turn by the Chinese and only lived on horseback—’animals of two legs’ as Ammianus wrote—, advancing irresistibly from the northern shore of the Caspian Sea, extending the Russian plain and conquering a gigantic empire. Around 360 they had crossed the Don and reached Hungary by 430. However, allied with the Visigoths, the imperial general Flavius Aetius—who had sought and found protection among the Huns in the past—, defeated them in 451 in Gaul, in the Battle of the Catalaunian Plains. A few years later their king died, and more quickly than they had arrived, they largely withdrew towards Asia, in the Pontic steppes, the North Caucasus and the Sea of Azov. They were disbanded into several tribes and were henceforth known under the new name of Bulgarians.[1]

The Goths of the Balkans, the Lower Danube and the shores of the Black Sea were soon ‘converted’, the first among the Germans. This began in the 3rd century through contacts with the Romans and with captives. In the 4th century there was a notable increase of Christians among the Visigoths. In the year 325 the bishopric of Gomia already exists, under the orthodox bishop Theophilus; one of the participants in the Council of Nicaea. In 348 there is a persecution of Christians and in 369 a second one, which lasts three years. However, soon after most of the Visigoths are Christians. The Ostrogoths, on the other hand, if we give credence to Augustine, when penetrating Italy in 405 under King Radagaisus were still pagans; while in 488, when they invaded Italy with Theodoric, they were already Christians.[2]

The persecution of 348, led by a ‘judge of the Goths, without religion and profaner of God’, that is, a pagan, led to the expulsion of Ulfilas, the author of the Gothic Bible, consecrated around 341 by Eusebius of Nicomedia as ‘bishop of Christians in the land of the Goths’. With him a group of his followers fled, to whom Emperor Constantius II settled south of the Danube, in the province of the Lower Moesia, where their descendants lived for two centuries.[3]

The second persecution against the Christians under the Visigoths (in 369-372) was led by the prince Athanaric. It is perfectly understandable that already the ancient authors were fascinated with a man who, for example, refused to address Emperor Valens with the treatment of Basileus, arguing that he preferred the title of judge, which embodies wisdom, while the king only the power. The second persecution was not solely due to questions of faith. It was mainly an anti-Roman reaction and was closely related to the war between Goths and Romans between 367 and 369, although evidently also with the struggle for power between the princes Athanaric and Fritigern, the latter representing a policy favourable to the Romans and the Christians.[4]

After a meticulous preparation, Valens crossed the Danube in the year 367 and resumed a fight against the Goths that Constantine had already initiated, ending it in 332 by means of a formal treaty of peace with the Visigoths. Valens, without the warrior carving of the ‘great emperor’, ravaged the country, went hunting the heads of an enemy in disarray, but failed to reach the bulk of their opponents, as Athanaric always managed with great skill to flee to the Carpathians. And although in 369 he stopped with a part of his people and was defeated, it was so undecided that Valens had to accept his refusal to step on the Roman ground and had to spend a whole September day negotiating in a boat anchored in the river. Finally, the Gothic prince had free hands to dominate the adversaries in his own town, which led to three years of persecution.[5]

The reign of Athanaric did not tremble until the Huns overwhelmed the Ostrogoths and the Visigoths, at which time Athanaric and Fritigern, in spite of their enmity, fought side by side against the powerful invaders, and apparently the Ostrogothic king Ermanaric committed suicide in desperation. One part of his people were subjugated while the other crossed the Dnieper and fled towards the Visigoths. However, the defence sank before the hurricane of the Huns. With Athanaric they fled again to the impassable Carpathians. (In 1857 the workers who built a road there found, near a ruined fortress in Pietroasele, the Visigoth ‘treasure of the crown’. In a choker the following runic inscription appeared: utani othal ik im hailag: that is, a treasure of the Goths, I am invulnerable.) Defeated again, between forty and seventy thousand Visigoths fled to the south and asked in 376 Emperor Valens to admit them into the Roman Empire.[6]

While Athanaric left Gut-þiuda, the country of the Goths, and settled in the territories that would later be Transylvania, Valens authorised the immigration of the great mass of the Goths ruled by Fritigern as foederati; that is, colonists with the obligation to go to the army when they were needed: an ancient method of obtaining peasants, but above all soldiers. In the autumn of 376 they crossed the river, an event of great historical significance, probably by Durostorum (Silistra): a long row of chariots, often carrying the ancient pagan idols but also with some bishop among them, a Christian priest. And Fritigern, who with many of his own had become Arian in 369, promised Valens the ‘conversion’ of the part of his people that was still pagan, something that pleased the ears of the fanatical ‘heretic’, but that for the Goths was more a question of opportunism: misery and the Huns on the one hand and the attractive Roman Empire on the other. However, their exploiters and their officials, the monopolists of food and hunger caused that not a few Goths, even some bosses, sell as slaves their own wives and children, even in exchange for dog meat, a business quite common on the Danube. The thrust of the new ‘barbarians’, Visigoths, Taifals, Alans, and Huns on the open border pushed the newcomers, who occupied all of Thrace, to rebel and march on Constantinople, joining them bands of Huns, Alans and also slaves, peasants and workers of the mines of the country.[7]
 
_______________

Note of the translator: The footnotes still lack the general bibliography, which will be ready as I finish the abridgement of this first volume.

[1] Plin. nat hist 37, 35; 4.28. Tac. Germ. c 44. Socr. 6.34. Ammian 31.2.1 f; 31.3 f. Philostorg. 9.17. Stein, Vom römischen 289 f. Hauptmann 115 f. Schmidt, Ostgermanen 195, 201, 243. K.-D. Schmidt, Die Bekehrung 205 f, 215, 316 f. Capelle 185 f. Historically, Weibull (Die Auswanderung der Goten aus Schweden, 1958) is of special importance. Ferdinandy 186 f. Vemadsky 258 f. Dannenbauer, Entstehung 110 f, 193 f. Conrad, Deutsche Rechtsgeschichte 77. Maier, Die Verwandiung 109 f, 130. A. v. Müller, Geschichte unter useren Füssen 114 f. Rice 149. Schwartz, Goten 13 f, 142 f. Bullough, Italien 167. Wagner, getica 214. Claude, Westgoten 7. Stockmeier, Bemerkungen zur Christianisierung 316 f.

[2] Mansi Collect. Consil. II 214. Schmidt, Die Niedergang Roms 427 f. Aland, Glaubenwechsel 58 f. Stockmeier, Bemerkungen zur Christianisierung 315 f. Apparently, the first missionary of the Visigoths was one Eutyches, ibid.

[3] Jord. Get 267 (MG Auct., Ant. V 1,127). Lex dtv Antike, Religion H 311 f. Thompson, The Visigoths 94 f. Fridh, 130 f. Wolfram, Gotische Studien lis. Schäferdiek, Wulfila 107 f, especially 117.

[4] Ammian. 27.5.9. The sources in Jones, Prosography 120 f. Lex dtv Antike, Geschichte 1155. K. K. Klein Frithigem 34 f. Aland, Glaubenswechsel 59. Wolfram, Gotische Studien 2 f, 13. Handbuch der Kirchengeschichte II / l, 235.

[5] Ammian. 31,4,13. K. K. Klein Frithigem 38 f. Wolfram, Gotische Studien 4.9 f.

[6] Ammian. 31.3,4. Socr. e.h. 4.33 f. Soz. 6.37. According to Dudden 1165 they were ‘nearly a million persons of both sexes’. Giesecke, Die Ostgermanen 62 f. Schmidt, Die Bekehrung 223 f. Capelle 185 f. Thompson, Attila 23. Ensslin, Einbruch 101. Aland, Glaubenswechsel 60. Altheim, Hunnen I 351. Dannenbauer, Entstehung I 195. A. v. Müller, Geschichte unter unseren Füssen 115. Maier, Verwandiung 110.

[7] Eunap. fr. 42 f; 55. Ammian. 26, 10, 3; 27.4; 31.3 f. Zos. 4.10 f. Socr. e.h. 4.33 f. Soz. 6.37 f. Orog 7.32 f. Seeck, Untergang V 93 f, 101 f. Schwartz, Zur Geschichte des Athanasius 370. Delbrück, Kriegskunst II 280. Stein, Vom römischen 286 f. V. Campenhausen, Ambrosius 37 f. Schmidt, Die Bekehrung 242 f. The same, Die Ostgermanen 233. Giesecke, Die Ostgermanen 69 f. Capelle 172 f. Baetke, Die Aumahme17. Komemann, Weltgeschichte II, 352. The same, Römische Geschichte II 418 f. Ostrogorsky, Geschichte des byzantinischen Staates 43. Ensslin, Einbruch 100 f. Vogt, Der Niedergang Roms 310 f, 428. Dannenbauer, Entstehung 1195. Maier, Verwandiung 110. Claude, Westgoten 14 f, 26 f. Nehisen 161. Aland, Glaubenswechsel, 59 f. Wolfram, Gotische Studien 10.

Published in: on February 23, 2018 at 1:33 pm  Comments Off on Kriminalgeschichte, 57  
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Kriminalgeschichte, 56

Below, an abridged translation from the first volume of Karlheinz Deschner’s Kriminalgeschichte des Christentums (Criminal History of Christianity). For a comprehensive text that explains the absolute need to destroy Judeo-Christianity, see here. In a nutshell, any white person who worships the god of the Jews is, ultimately, ethnosuicidal.

 
The Ambrosian policy: archetype for the Church to the present

The same as Athanasius, Ambrose (in his post of 374-397)—according to Augustine’s testimony, ‘the best and most renowned bishop of Milan’—was not so much a theologian as a politician of the Church: equally inflexible and intolerant, although not so direct; more versed and ductile and acquainted with power since birth. His methods, more than those of Athanasius, remain to date an example for ecclesiastical politics.[1]

The agents of the saint are among the highest officials of the Empire. He acts skilfully from the background and prefers to let be that the ‘community’ does things, which he fanaticised with so much virtuosity that even the military proclamations directed against it fail.

Son of the prefect of Gaul, Ambrose was born about 333 or 339 in Trier. Orphaned at an early age he grew up, with two brothers, under the tutelage of Roman aristocrats. Having studied rhetoric and law he was appointed, around 370, administrator (consularis Liguriae et Aemiliae) in Milan. On December 7, 374 he would be consecrated bishop, barely eight days after his baptism and without even having the Christian knowledge of an educated layman.

Milan (Mediolanum), founded by the Gauls and a remarkable knot of communications, especially with important roads that lead to the alpine passes, was in the 4th century the capital of Italy and increasingly the imperial residence. Valentinian II sought to stay there as long as possible; Gratian still more, and Theodosius I remained there from 388 to 391, and also after his victory over Eugene (394).

Roman columns in front of basilica di San Lorenzo
in what remains of Mediolanum, the ancient Milan.

Sometimes Bishop Ambrose saw the sovereigns daily. Since when Valentinian II was proclaimed Augustus (375) he was barely five years old, his tutor and half-brother Gratian had just turned sixteen and the Spanish Theodosius was at least a very determined Catholic, the illustrious disciple of Jesus could handle perfectly their majesties. Valentinian I died a few years after Ambrose’s inauguration. His son Gratian (375-383), of just sixteen years of age, succeeded him on the throne.

The emperor, blond, beautiful and athletic had no interest in politics. ‘I have never learned what it means to govern and be governed’ (Eunapius). He was a passionate runner, javelin thrower, fighter, rider, but what he liked most was killing animals. Neglecting the affairs of state, every day he killed countless of them, with an almost ‘supernatural’ ability, even lions, with a single arrow. In any case, he also prayed every day and was ‘pious and clean of hearing’, as Ambrose affirmed so that he would soon deliver biting hints: ‘His virtues would have been complete had he also learned the art of politics’ (Epit. de Caesaribus).[2]

However, this art was practiced by Ambrose for him. Not only did he personally guide the young sovereign, effectively since 378: he also influenced his government measures. At that time the sovereign had promulgated, by an edict, precisely tolerance towards all confessions, except a few extremist sects. However, Ambrose, who four years before was still unbaptized, hastened to write a statement, De fide ad Gratianum Augustum, which he quickly understood.

And as soon as Gratian himself arrived at the end of July 379 in Milan, neutral as he was from the point of view of religious policy, he annulled on August 3, after an interview with Ambrose, the edict of tolerance promulgated the year before. He decided then that only would be considered ‘Catholic’ what his father and he in numerous decrees had ordered eternal, but that ‘all heresies’ should ‘be muted for eternity’. He thus prohibited the religious services of the other confessions. Year after year, except for 380, he issued anti-heretic decrees, ordering the confiscation of meeting places, houses and churches; he dictated exiles and, as a fairly new means of religious oppression, repealed the right to make wills. He was also the first of the Christian emperors who got rid of the title of Pontifex Maximus (that the Roman monarchs used since Augustus), or rather, he refused to accept it, although the year is still the subject of discussions. The military under Sapor was ordered to ‘expel from religious facilities the Arian blasphemy as if they were wild animals and return them to the true shepherds and flocks of God’ (Theodoret). Tolerance towards paganism, which was common among his predecessors, also soon disappeared. In fact, his father still allowed the reparation of damaged temples, making the government pay the expenses. In 381, Gratian moved to northern Italy. In 382 he attacked the pagan cult of Rome, most probably advised by Ambrose; although sanitation of the State coffers may also have played an important role. He also persecuted the Marcionists and, like his father, the Manichaeans and the Donatists: whose communities in Rome had been dissolved without further ado, at the request of Pope Siricius (383-399), with state aid.[3]

Valentinian II (375-392), much younger still, had a remarkable influence on the saint. He habitually used him against the Senate of Rome, mostly pagan, and against the entire Council of the Crown. And the last Westerner on the throne of the East, the independent Theodosius (379-395), dictated in almost every year of his government laws against pagans or ‘heretics’. However, according to Father Stratmann, he was more tolerant than the bishop of the court, who encouraged him to take stricter measures on all sides against the pagans, the ‘heretics’, the Jews, and the extreme enemies of the Empire. The reason: ‘It is no longer our old life that we continue to live but the life of Christ, the life of maximum innocence, the life of divine simplicity, the life of all virtues’ (Ambrose).[4]

The way in which Ambrose lived the life of Christ, the life of maximum innocence, of divine simplicity and of all the virtues, manifests itself in multiple ways—for example, in his behaviour against the Goths. We will deal with them because the Goths played a very important role in the history of Europe, especially between the 5th and 6th centuries. The sources are better in this case than in the other tribes of eastern Germans, and richer is the historiography on them.[5]
 
_______________

Note of the translator: The footnotes still lack the general bibliography, which will be ready as I finish the abridgement of this first volume.

[1] August. conf. 5,13.

[2] Eunap. Excerpt. de Sent. 48. Auson. Grat. Act 64 f. Ammian. 27,6,15; 31,10,18 f. Soz. 7,25,11. Vict. Epit. de Caesaribus 47,5 f. Seeck, Untergang V 165. Dudden I 217 f.

[3] Ammian 30,9,5. Theodor. e.h. 4.24.2 f; 5.2; 5.21.3 f. Socr. 5.2; Cod. Theod. 13,1,11; 16.5.4 f. Cod. Just. 1,5,2. Soz. 7,1,3. Ambros. ep. 1 f; 7 f. Auson. Grat. Act. 14.63. Epistula Gratiani imperat. (CSEL 79.3 f). Zos. 4,36,5. Rauschen 47.49 f. RAC II 1228 f. Kraft, Kirchenväter Lexikon 27. Seeck, Regesten 252. The same, Untergang V 104 f, 137. Sesan 60 f. Stein, Vom römischen 304 f. Heering I 60 f. Dudden I 191 f. V. Campenhausen, Ambrosius 15, 36, 40 f. Alföldi, A Festival. According to this author, Gratian abandoned the title of Pontifex Maximus at the beginning of 379, p. 36. Kornemann, Römische Geschichte II 420. Ensslin, Die Religionspolitik 8 f. Lorenz 38. Diesner, Kirche und Staat 23. Maier, Verwandlung 53. Hornus 168 f. Widmann 59. Grasmück 131 f, 151 f. Lippold, Theodosius 16, 34 f. Kupisch I 91. Schneider, Liebesgebot 46. Aland, Von Jesus bis Justinian 224. Heinzberger 12, 227 Notes 37; here the corresponding bibliography. Thraede 95. Grant, Christen 177. – Chronology, as so often happens, is still subject to controversy. G. Gottlieb, who is not followed here, in his work of opposition to chair in Heidelberg fixed for the writing of the first part of ‘de fide’ not the 378 (or 379), that is, not as was done until the date immediately before (or shortly after) the battle of Adrianople, but a year later. Cf. G. Gottlieb, Ambrosius von Mailand und Kaiser Gratian, Zusammenfassung 83 f. G. discusses even any influence of Ambrose on Gratian’s legislation on matters of the Church and faith, 51 f, or at least explains that such influence ‘cannot be seen anywhere’ (87). Cf. in this regard also Gottlieb, Gratianus RAC VII 718 f, especially 723 f.

[4] Ambros. Über die Flucht vor der Welt 44. Heilmann, Texte II 396. Stein, Vom römischen 296 F. Stratmann III 76. V. Campenhausen, Ambrosius 166. Bloch 197. Aland, Von Jesus bis Justinian 225. Rubin I 27 speaks precisely of the ‘submission’ of Theodosius to Ambrose.

[5] Cf. recently Strzelczyck 1 f.

Apocalypse for whites • XXXV

by Evropa Soberana

The destruction of the Greco-Roman World – 3

(Fifth century)

401
A crowd of Christians lynched the Hellenists in Carthage, destroying temples and idols. In Gaza, the Hellenists are lynched at the request of Bishop Porphyry, who also orders the destruction of the nine temples still standing in the city. That same year, the 15th Council of Chalcedon commands the excommunication—even after their deaths!—of Christians who keep good relationships with their Hellenist relatives.

St. John Chrysostom, ‘Holy and Father of the Church’, raises funds with the help of rich, boring, idle and resentful Christian women against the patriarchal Roman worship of perfection and war (such women are fascinated by the sickly Christian sadomasochism). Thus financed, he carries out a work of demolition of Greek temples. Thanks to John Chrysostom, the ancient temple of Artemis in Ephesus is demolished.

The immense temple of Artemis in Ephesus was one of the Seven Wonders of the Ancient World and had been built in the 6th century BCE over an area considered sacred since, at least, the Bronze Age. Its construction took 120 years and it could be said that it was perfectly comparable to a cathedral. The Christians end the existence of this
almost millennial building.

406-407
Emperor Arcadius returns to launch a decree in which he prohibits all non-Christian cults, which means that at this point so-called ‘paganism’ persists. A group of foederati tribes (federated to Rome, residents within its borders and faithful defenders of the empire), the Vandals, the Swabians and the Alans (the latter of Iranian origin, not Germanic) invaded France, destined for Spain.

408
Emperor Honorius of the Western Empire and Emperor Arcadius of the Eastern Empire ordered together that all Greco-Roman sculptures be destroyed. There are again destructions of temples, massacres and fires of their writings. Around this time, the famous African St. Augustine, Bishop of Hippo, ‘Saint, Father and Doctor of the Church’ massacred hundreds of adepts of the old ways in Calama, Algeria. (It will not be long before he died at the hands of the Vandals, a Germanic people that doesn’t walk around nonsense.) Augustine also established the persecution of judges who show mercy to the ‘idolaters’.

This same year of 408 the emperor Arcadius dies, being succeeded by the Emperor Theodosius II. To get an idea of the fanaticism, dementia and moral quality of this abortive subhuman, suffice it to say that he ordered children to be executed for playing with pieces of destroyed Greco-Roman statues. According to the same Christian historians, Theodosius II ‘meticulously followed the Christian teachings’.

Emperor Theodosius II. Judging by the quality of the portrait, the
empire was not in good shape under his reign, or perhaps
it is that the old sculptors had been killed.

While all this takes place, this same year of 408 a Roman chief of Germanic origin who had courageously defended the borders of the empire, Stilicho the vandal, is executed by a party of decadent Romans envious of his triumphs. After his unjust death, this party gives a sort of coup d’état and the women and children—we are talking about a minimum of 60,000 people—of the German foederati are massacred throughout Italy by the Christians. After this cowardly act the fathers and husbands of these families (30,000 men who had been faithful soldiers of Rome) went over the ranks of the Visigothic king Alaric, devastated with rage and calling for revenge against the murderers.

409
The Roman Empire collapses in irremissibly crisis, in filthy corruption and overwhelmed by the Germans. But the powerful Christians are in a hurry to eradicate the Greco-Roman legacy before the Germans discover it—lest the Germanised empire becomes Greece-Rome II! That same year, Swabians, Vandals and Alans cross the Pyrenees and invade Spain.

410
An army of Visigoths and other German allies loot Rome itself, continuing later in the south of France, Spain and Africa. From there, they try to dominate the Mediterranean.

Apocalypse for whites • XXXIV

by Evropa Soberana

 

The destruction of the Greco-Roman World – 2

(Fourth century – Cont.)

372
Emperor Valentinian orders the governor of Asia Minor to exterminate all the Hellenes (meaning as such the non-Christian Greeks of ancient Hellenic lineage, i.e., the Aryans; and especially the old Macedonian ruling caste) and destroy all documents relating to their wisdom. In addition, the following year he again prohibits all methods of divination.

It is around this time when Christians coined the contemptuous term ‘pagan’ to designate the Gentiles, that is, all who are neither Jews nor Christians. ‘Pagan’ is a word that comes from the Latin pagani, which means villager. In the dirty, corrupt, decadent, cosmopolitan and mongrelised cities of the now decadent Roman empire, the population is essentially Christian but in the countryside, the peasants, who keep their heritage and tradition pure, are ‘pagans’. It is in the countryside, oblivious to multiculturalism, where the ancestral memory is preserved. (Both Christians and communists did their best to end the way of life of the landowner, the farmer and the peasant.)

However, this peasant ‘paganism’, stripped of priestly leadership and temples and finally plunged into persecution and miscegenation, is doomed to eventually become a bundle of popular superstitions mixed with pre-Indo-European roots, although something of the traditional background will always remain, as in the local ‘healers’ and ‘witches’ who for so long subsisted despite the persecutions.

Ending classical culture was not so easy. It was not easy to find all the temples or destroy them. Nor was it easy to identify all the priests of the old religion, or those who practiced their rites in secret. That was a long-term task for a zealous, meticulous and fanatical elite of ‘commissaries’ that would last for many, many generations: centuries and centuries of spiritual terror and intense persecution.
 
375
The temple of the god Asclepius in Epidaurus, Greece is forcibly closed.

378
The Romans are defeated by the Gothic army in the battle of Hadrianopolis. The emperor intervenes and, through a sagacious diplomacy, makes allies (foederati) of the Goths, a Germanic people originally from Sweden: famous for their beauty, and who had a kingdom in what is now Ukraine. Some time later, in 408, after the fall of Stilicho (a general of Vandal origin who served Rome faithfully but who was betrayed by a Christian and an envious political mob), the women and children of these Germans foederati will be massacred by the Romans, propitiating that the men, prisoners of the rage, join en masse the German commander Alaric.

380
Emperor Theodosius I (Theodosius the Great for Christianity) decrees, through the edict of Thessalonica, that Christianity is officially the only tolerable religion in the Roman Empire, although this has been obvious for years. Theodosius calls non-Christians ‘crazy’ as well as ‘disgusting, heretics, stupid and blind’.

Emperor Theodosius I

Bishop Ambrose of Milan starts a campaign to demolish the temples in his area. In Eleusis, ancient Greek sanctuary, Christian priests throw a hungry crowd, ignorant and fanatical against the temple of the goddess Demeter. The priests are almost lynched by the mob. Nestorius, a venerable old man of 95 years, announces the end of the mysteries of Eleusis and foresees the submergence of men in darkness for centuries.

381
Simple visits to the Hellenic temples are forbidden, and the destruction of temples and library fires throughout the eastern half of the empire continues. The sciences, technology, literature, history and religion of the classical world are thus burned. In Constantinople, the temple of the goddess Aphrodite is turned into a brothel, and the temples of the god Helios and the goddess Artemis are converted into stables! Theodosius persecutes and closes the mysteries of Delphi, the most important of Greece, which had so much influence on the history of ancient Greece.

382
The Jewish formula Hellelu-Yahweh or Hallelujah (‘Glory to Yahweh’) is instituted in Christian Masses.

384
The emperor orders the praetor prefect Maternus Cynegius, uncle of the emperor and one of the most powerful men of the empire, to cooperate with the local bishops in the destruction of temples in Macedonia and Asia Minor—something that Cynegius, a Christian fundamentalist, does it happily.

385-388
Maternus Cynegius, encouraged by his fanatical wife, and together with Bishop St Marcellus, organises bands of Christian ‘paramilitary’ murderers who travel throughout the Eastern Empire to preach the ‘good news’; that is, to destroy temples, altars and reliquaries.

They destroy, among many others, the temple of Edessa, the Kabeirion of Imbros, the temple of Zeus in Apamea, the temple of Apollo in Didyma and all the temples of Palmyra. Thousands are arrested and sent to the dungeons of Scythopolis, where they are imprisoned, tortured and killed in subhuman conditions. And in case any lover of antiquities or art comes up with restoring, preserving or conserving the remains of the looted, destroyed or closed temples, in 386 the emperor specifically prohibits the practise!

Bust of Germanicus defaced by Christians,
who also engraved a cross on his forehead.

388
The emperor, in a Soviet-like measure, forbids talks on religious subjects probably because Christianity cannot be sustained and can even suffer serious losses through religious debates. Libanius, the old orator of Constantinople once accused of magician, directs to the emperor a desperate and humble epistle Pro Templis (‘In Favour of the Temples’), trying to preserve the few remaining temples. The emperor did not pay attention to him.

389-390
All non-Christian holidays are banned. The antifa of those times, headed by hermits of the desert, invade the Roman cities of East and North Africa. In Egypt, Asia Minor and Syria, these hordes sweep away temples, statues, altars and libraries: killing anyone who crosses their path. Theodosius I orders the devastation of the sanctuary of Delphi, centre of wisdom respected throughout the Hélade, destroying its temples and works of art.

Bishop Theophilus, patriarch of Alexandria, initiates persecutions of the adepts of classical culture, inaugurating in Alexandria a period of real battles on the streets. He converts the temple of the god Dionysus into a church, destroys the temple of Zeus, burns the Mithraic and profanes the cult images. The priests are humiliated and mocked publicly before being stoned.

391
A new decree of Theodosius specifically prohibits looking at the shattered statues! The persecutions in the whole empire are renewed. In Alexandria, where the tensions were always very common, the Hellenistic minority, headed by the philosopher Olympius, carries out an anti-Christian revolt.

After bloody street fights with dagger and sword against crowds of Christians who outnumber them greatly, the Hellenists entrench themselves in the Serapeum, a fortified temple dedicated to the god Serapis. After encircling—practically besieging—the building the Christian mob, under the patriarch Theophilus, breaks into the temple and murder all those present; desecrates the cult images, plunders the property, burns down its famous library and finally throws down all the construction.

It is the famous ‘second destruction’ of the Library of Alexandria, jewel of ancient wisdom in absolutely every field, including philosophy, mythology, medicine, Gnosticism, mathematics, astronomy, architecture or geometry: a spiritual catastrophe for the heritage of the West. A church was built on its remains.

392
The emperor forbids all ancient rituals, calling them gentilicia superstitio, superstitions of the Gentiles.

The persecutions return. The mysteries of Samothrace are bloodily closed and all their priests are killed. In Cyprus, the spiritual and physical extermination is led by the bishops St Epiphanius—born in Judea and raised in a Jewish environment, with Jewish blood himself. The emperor gives carte blanche to St. Epiphanius in Cyprus, stating that ‘those who do not obey Father Epiphanius have no right to continue living on that island’. Thus emboldened, the Christian eunuchs exterminate thousands of Hellenists and destroy almost all the temples of Cyprus. The mysteries of the local Aphrodite, based on the art of eroticism and with a long tradition, are eradicated.

In this fateful year there are insurrections against the Church and against the Roman Empire in Petra, Areopoli, Rafah, Gaza, Baalbek and other eastern cities. But the Eastern-Christian invasion is not going to stop at this point in its push towards the heart of Europe.

393
The Olympic Games are banned, as well as the Pythia Games and the Aktia Games. The Christians must have sensed that this Aryan cult for ‘profane’ and ‘mundane’ sports of agility, health, beauty and strength must logically belong to the Greco-Roman culture, and that sport is an area where Christians of the time could never reign. Taking advantage of the conjuncture, the Christians plunder the temple of Olympia.

394
In this year all gymnasiums in Greece are shut down by force. Any place where the slightest dissidence flourishes, or where unchristian mentalities thrive, must be shut down. Christianity is neither a friend of the muscles nor of athletics; or of triumphant sweat: but of the tears of impotence and of terrifying tremors.

That same year, Theodosius removed the statue of Victory from the Roman Senate. The war of the statues thus ended: a cultural conflict that pitted Hellenist and Christian senators in the Senate, removing and restoring the statue numerous times. The year 394 also saw the closing of the temple of Vesta, where the sacred Roman fire burned.

395
Theodosius dies, being succeeded by Flavius Arcadius (reigned between 395-408). This year, two new decrees reinvigorate the persecution. Rufinus, eunuch and prime minister of Arcadius, makes the Goths invade Greece knowing that, like good barbarians, they will destroy, loot and kill. Among the cities plundered by the Goths are Dion, Delphi, Megara, Corinth, Argos, Nemea, Sparta, Messenia and Olympia. The Goths, already Christianized in Arianism, kill many Greeks; set fire to the ancient sanctuary of Eleusis and burn all its priests, including Hilary, priest of Mithras.

The emperor Arcadius. At first glance an eunuch,
a brat, especially when compared to the Roman emperors
and soldiers of yore.

396
Another decree of the emperor proclaims that the previous culture will be considered high treason. Most of the remaining priests are locked in murky dungeons for the rest of their days.

397
The emperor literally orders to demolish all the remaining temples.

398
During the Fourth Ecclesiastical Council of Carthage (North Africa, now Tunisia) the study of Greco-Roman works is forbidden to anyone, even the Christian bishops themselves.

399
The emperor Arcadius, once again, orders the demolition of the remaining temples. At this point, most of them are in the deep rural areas of the empire.

400
Bishop Nicetas destroys the Oracle of Dionysus and forcibly baptizes all non-Christians in the area. By this final year of the fourth century, a definite Christian hierarchy has already been established which includes priests, bishops, archbishops of larger cities and the patriarchs: the archbishops responsible for major cities, namely Rome, Jerusalem, Alexandria and Constantinople.

To this image of a priestess of Ceres, the Roman Demeter, goddess of agriculture and grain, patiently carved on ivory around the year 400 and of an unprecedented beauty, the Christians mutilated her face and threw it into a well in Montier-en-Der, a later abbey in the northeast of France.

It is possible that the image was not thrown into the pit because of hatred (the Christians were more prone to directly destroy), but that the owners got rid of her for fear that the religious authorities would find it. Impossible to know the amount of artistic representations, even superior to this one in beauty, that were destroyed, and of which nothing has remained.

Kriminalgeschichte, 30

Below, abridged translation from the first
volume of Karlheinz Deschner’s Kriminalgeschichte
des Christentums
(Criminal History of Christianity)

Editor’s note: Constantine did not only wage war on the adepts of Hellenic culture but on the Aryans themselves, the blond Goths: he perpetrated massacres even against blond women and children. In this entry the behaviour of the Judaized Christians he empowered reminds me the saying, ‘The Jew is always either at your throat or at your feet’.

 

From the pacifist Church to the Church of the pater castrense

That prince, buried among the funeral steles of the apostles and sanctified by the Eastern Church—although among western heroes there is not lacking of the same genre: Charlemagne for example, was called a Saxon butcher—, that saint Constantine who never lost a battle, ‘man of war’ (Prete), the ‘personification of the perfect soldier’ (Seeck), fought countless wars and great campaigns, most of them ‘with a terrible hardness’ (Kornemann).

In summer or autumn of 306 he waged war against the Bructeri, first in Roman territory and then invading them. In 310, again against the Bructeri, Constantine burns the villages and orders the dismemberment of the ringleaders. In 311, against the Franks; the chiefs of the tribes pay with life. In 314, against the Sarmatians, already vanquished by himself in the time of Galen, now deserving the title of ‘great slayer of the Sarmatians’ (sarmaticus maximus). In 315, against the Goths (gothicus maximus).

In 320, his son Crispus defeated the Alamanni; in 332, it is he himself who again defeats the Sarmatians. All this is worth a rich booty and thousands of prisoners deported to Roman lands as slaves. In 323, he defeats the Goths and orders to burn all their allies alive. The survivors are also thrown into slavery; new title: ‘gothorum victor triumphator’. New foundation: the games ‘ludi gothici’, which are held every year from 4 to 9 February (after having founded the ‘frank games’).

During the last decades of his life, Constantine fought often in the Danubian regions, trying to make ‘land of a mission’ of them (Kraft), and inflicts on the Germans defeats that influenced even their religious history (Doerries). In 328, he subdues the Goths in Banat. In 329, Constantine II almost exterminated an army of Alamanni. In 332, father and son again crush the Goths in Marcianopolis; the number of deaths, including hunger and freezing (‘fame et frigore’, as the Anonymous Valesian says), was calculated in hundreds of thousands, not excepting women and children victims of the ‘Great Diaspora of the Goths’.

In the year 313, Constantine and Licinius enact their Edict of Tolerance; Christianity, once forbidden, becomes a licit religion (which from that moment hastens to declare all other religions unlawful), and from overnight comes the amazing metamorphosis of the pacifists into regimental chaplains! If before they faced everything, even martyrdom, as long as they did not provide the pagan service, now the need to kill seems obvious to them. The Church became the party of the predators from that moment on, it shared the direct and indirect responsibility of a millennium and a half of massacres.

Lactantius ‘was one of the first to enjoy, as favourite of the emperor, the new regime of alliance between the sword and the cross’ (Von Campenhausen); in other words, one of the first to change colours. In 314 he wrote a summary or epitome where he crossed out all the pacifist passages. The grateful writer corrects the dedication of his main work and begins to praise the war and legislative activity of the sovereign. It is then when Christianity happens to become a ‘bloody struggle between good and evil’ (Prete).

Thus Lactantius betrayed his own convictions, denying almost three centuries of pacifist tradition—and with him, in the background, the whole Church, obedient to the will of the emperor who had recognized and made her rich and influential, but who had no job for a pacifist and passive clergy, but for those who agreed to bless their weapons. And they have not stopped blessing them since then, or as Heine has written: ‘It was not only the clergy of Rome, but also the English, the Prussian; in a word, always the privileged priesthood associated with the caesars and their ilk, in the repression of the peoples’.

Modern theologians, who do not dare to deny in their entirety that bankruptcy of the doctrine of Jesus, speak of an ‘original sin’ of Christianity. With this they try to play down the importance of the event, as if remembering the story of the snake and the apple, as if the whole question were nothing more than ‘a small Edenic slip’. As if we did not speak of massacres perpetrated for millennia, now committed in the name of ‘the good news’, of the ‘religion of love’; massacres that now turn out to be fair, necessary and even excellent.

Thus a new theology is born, although wrapped in the terminological garb of the old woman to disguise it. And the new theology is not only political but also militaristic: now they speak of Ecclesia triumphans, of Ecclesia militans, of the theology of the emperor… or of all the emperors, at least of the Romans of Antiquity who brought their line back to Caesar, but much further on in reality.

Published in: on November 7, 2017 at 12:49 pm  Comments Off on Kriminalgeschichte, 30  
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Extermination • III

Libro
CHAPTER 1:

THE STAR CHILD
 
 
 
 

A dream in Madrid

The day after my birthday in 2011 I received a wonderful gift, a long letter in Spanish, from which I translate here only one of the opening paragraphs:

You see, like you I was raised and educated in Mexico, where I was taught from school and the official media to despise my people and consider myself a mestizo. Had it not been for the rectifier comments of my parents probably I would be one of those many Criollos waving an enemy flag as if it was my own. The point is that it gradually dawned on me that the Mexican society was multiracial garbage where the Mongoloid-American element has replaced the European element, so causing the current state of anarchy and endemic violence.

“Criollos” or “Creoles” were the children of Spaniards born in the New World who had no drop of Amerind blood. It’s true what the Criollo said, whom I shall refer to as “Ibero,” that in Mexican public education Indian blood far outweighs the Spanish. So true that even some phenotypically Creole people are more identified with the American-Mongoloid element than with their European roots. No wonder the popular Mexican genius says, “Mexico is a surreal country.”

Such surrealism is a direct result of the continental experiment of the Counter-Reformation to genetically mix the European-Iberian with the American-Mongoloid. Never before it had been attempted a project of biological and social engineering on a continental scale in previous centuries and millennia! While the Spaniards used to talk of limpieza de sangre (purity of blood) and a caste system prevailed in the Americas, with the peninsular Spaniards and the Criollos at the top of the pyramid, the desire to exploit economically the New World alongside the universalism of the papacy broke natural barriers between what, following William Pierce, were two different species of humans. The mix of European and Indian worsened considerably with the massive importation of blacks to the mainland. Few know that more blacks arrived in the Spanish and Portuguese colonies of America than to the colonies of their Anglo northern neighbors. The difference is that here they amalgamated earlier, resulting in the formation of a crossbreed stock of the three races that explains the falling behind of the nations south of the Río Bravo.

In the mid 1970s I studied two years at the Madrid School of Mexico City. Back then most of my peers were Caucasian, some even blond: children of refugees of the Franco regime. (The school I knew no longer exist. On February 16, 2014 I received a visual shock when seeing more than a dozen classmates of one of my nephews from the Madrid. There was only one that might be considered white.) The Viceroyalty of New Spain lasted exactly three hundred years, from 1521 to 1821. In one of the history lessons I received in the Madrid School, the teacher revealed that the New Spaniards amused themselves by classifying the mixtures between the three races. Note that in the list below, a transcript of the footnotes of the sixteen illustrations of various Mexican parents with their children, the “Morisco” should not be confused with the peninsular Moor, or “Chino” with the inhabitant of China, or “Gíbaro” with the Amazonian Jívaro tribe:

1.- Spanish with Indian, mestizo
2.- Mestizo with Spanish, castizo
3.- Castizo with Spanish, Spanish
4.- Spanish with mora [negress], mulatto
5.- Mulatto with Spanish, morisco
6.- Morisco with Spanish, chino
7.- Chino with Indian, salta atrás
8.- Salta atrás with mulatto, lobo [literally, wolf]
9.- Lobo with china, gíbaro
10.- Gíbaro with mulatta, albarazado

Castas

11.- Albarazado with negro, cambujo
12.- Cambujo with Indian, sambaigo
13.- Sambaigo with loba, calpamulato
14.- Calpamulato with cambuja, tente en el aire [literally, stay in the air]
15.- Tente en el aire con mulatta, noteentiendo [literally, I don’t get you]
16.- Noteentiendo with Indian, tornatrás [literally, jump back]

(The Jews were not included in this melting-pot list of the three races as the Inquisition always kept them at bay; although some say that every Spanish has at least a drop of Jewish blood.) In today’s Mexico these New Spaniard terms are no longer used but the naco, analogous to the North American nigger, is used to refer disparagingly the mestizo with pronounced Amerind features.

In a coffeehouse in the center of Tlalpan in Mexico City, on January 26, 2012 to be exact (as good autobiographer, I keep a diary), I personally met Ibero, the author of the above-cited epistle, when he returned from his stay in Spain. After a long conversation we agreed that we would start a radio program for Latin American Creoles, and that we would meet on Saturday to plan the details. Ibero spoke to cancel the appointment the same week we met and mysteriously did not answer my numerous e-mails. I let time pass and decided to phone him more than a year later, on 31 March 2013. His answer was laconic, and the tone of his voice was not benign. I forgot the matter but later that year, on December 14, Ibero called back. He was very apologetic; insisted on an appointment that afternoon, and we met at another coffeehouse in Tlalpan, near where I live, El caldero chorreado (a translation of The leaky cauldron), in honor of the Harry Potter movie that Alfonso Cuarón filmed.

After coffee I invited Ibero to see my bookshelves, which are under my sister’s house. All the talk had been, from the coffeehouse, friendly until for some reason the subject of Mediterraneans and Nordics was brought up. I was surprised that, with bilious zeal, Ibero said something like: “We [the Mediterraneans] have saved them [the Europeans] more than once!” Ibero ignores that the ruling castes of the ancient Greeks and Romans were Nordic, as shown in FR. Even in the early Middle Ages, Charles Martel, as a Frank, came from a Germanic tribe. But I was surprised when I told him that, to save myself from the currency crisis that is coming, it would be ideal to move to Iceland. I did not record the conversation, I just wrote down what he said: “They kill you!,” “They’d kill us!” or “They’ll kill us!” (when writing the diary I was not sure which of those phrases had been the most accurate and wrote down all three). He meant that the Icelanders would kill us if we dared to emigrate there. I was shocked because I thought it was obvious that the nacos would terminate us—not the Aryans—after the collapse of the dollar leads to social chaos in the largest metropolis in Latin America. I was stunned at Ibero’s vehemence and did not say anything. But when I showed him in a bookshelf the 2011 edition of Arthur Kemp’s March of the Titans, he got very upset. Although I do not remember the specific reason of the anger, the image of Ibero greatly exalted when showing him the book is very much present.

I feel bound to say that on my recent trip to the United Kingdom I visited Kemp in an ideal village to live: far from traitorous London and where I saw no people of color. Years ago Kemp’s car was vandalized by the antifa while working in the British National Party, so I’ll omit mention where he now lives. Suffice it to say that he was very kind to me, a real tourist guide. He took me in his car to Chester and several places of interest: beautiful English countryside far from the Babel of the large British cities. My talks with Arthur in one of the very small towns we visited revealed something I suspected but was not sure.

The anger not only of Ibero, but of a good portion of the white nationalist community about March of the Titans is due to such an elemental truth that it requires complete brainwashing by racial egalitarianism not to see it: The concept “Nordic” refers to those whites who are less mixed. It’s that simple. No one who reads Pierce or Kemp fails to see so elementary fact.

History is the tallest tower of experience, wrote Van Loon, the queen of the humanities; and he who fails to base his understanding of race on it—classics like Gobineau, Chamberlain and Günther—won’t learn the Letter A of racial studies. Most white nationalists persist in not seeing what they have in front of their noses and claim that those who have lived for millennia in the Mediterranean, so close to the Levant and Africa, have virtually the same percentage of non-whites genes that Scandinavians. Not only many so-called white nationalists cling to the absurd premise that the mixture was negligible. Those Mediterraneans with inferiority complex so take this revelation like a bomb that Arthur’s family suffered harassment by e-mail from a Greek man of very dark skin, the stalker came to be called, who felt insulted for the book.

Before I met Arthur I supposed the critique of Christianity by Kemp in a book that took years to investigate was a factor of the visceral rejection of March of the Titans coming from many white nationalists and Mediterraneanists. In the “very small town” I won’t name I became disabused. Questioning Arthur I realized that the cause was simply the most abject state of denial before the elemental on the part of those who had browsed the online version of the book. (Ignorant racists because, as I told Kemp, he had not done anything but “reinventing the wheel” already devised by Gobineau.) And this, even though Kemp was always very polite in his texts by adding, immediately afterwards, that not all Spanish, Greek, Slav or Balkan inhabitants had suffered considerable miscegenation. Qualifying his findings in each chapter was not enough. The mere fact of making discriminative distinctions drives crazy the “racists” who are currently “fighting” the dogma of equality, Ibero included.

Following my meeting with Ibero in El caldero chorreado he invited me to what, as I understood, would be a meeting of Creole nationalists to be held on 21 December. I hesitated but decided to go at the last minute. Besides Ibero I had not met anyone knowledgeable of “white nationalist” literature over the internet, and despite our differences I could not resist the temptation of meeting more people that, like Ibero, were familiar with the subject.

When I parked my car on the street Mecanógrafos in the Sifón neighborhood, where the meeting was held, I was struck by the rock music played in one of the houses. I thought some naco neighbors were having a party and wondered if the noise would mar our meeting. Imagine my surprise to learn that the “music” came exactly from Ibero’s friend’s home! In announcing my arrival to the woman who opened a window, she summoned the one who had invited me. Another surprise: with Ibero a guy on costume with a swastika on his arm opened the door! What left an impression on me was that Ibero’s companion was not Criollo. He was clearly a hybrid whose Mongoloid-American element stand out. As a courtesy, I won’t mention his name but in this book we shall call him “Mestizo.”

Upon entering the party—not a meeting of intellectuals as I had imagined—I was surprised again to see it be held in winter outdoors. At the back of the yard I saw a fabric with the sign of the German SS and another with the Blade of Burgundy: Nazism and Creole nationalism. In my idealized vision I had imagined people like, say, the racially conscious gentlemen of the London Forum I would meet the month before last. But the anti-music and outdoor December party were the opposite: they would perform a crude pagan celebration at midnight, a popular holiday condemned by the pope. More surprising still was that among a few whites were more people of swarthy skin. I could not believe it and the situation turned openly surreal—the surrealism that Mexicans are fond to self-parody—when the friendly Mestizo with his swastika on the arm said “I’m white” to a group of guests, standing and drinking alcoholic beverages. I remembered an adolescent story of Arturo’s follies, one of my classmates of the Madrid School. Arturo once got into his car some transvestites and the police stopped him. One of them made a scene by yelling at the police: “I have vagina! I have vagina!…” Arturo commented that, if he said that, it was obvious that he did not have one. The same is true of those airing from the rooftops that they are “white.” Although I spoke some time in the yard’s party with Ibero, Mestizo and a Punk who showed me the wounds of his fights against the antifas, I could not long stand the music and the cold and left. And yes: the trio was very kind to me and accompanied me off the street.

The following month, the first Sunday of 2014, I saw again Ibero and Mestizo but this time in the Casa del Té—a place chosen by me—in the Condesa neighborhood where, without quarreling, I informed them that I was the staunchest nordicist in the Anglophone blogosphere. I explained that it was all a platonic love for the nymph Catalina when I was in my early twenties. It was then that Ibero confessed that he did not read my blog, and I assumed that the cause was precisely the nordicist articles I was reproducing and my open contempt for Spain. Let’s recall that in FR I pick texts by William Pierce and Kenneth Clark where it is alleged that the Iberian Visigoths allowed to be duped by Christianity, thus breaking their ancient taboo of never mixing with non-Goths, and henceforward Spain had not contributed substantially to the development of the ideas that create Civilization. But what Ibero and Mestizo ignored is that my nordicism obeyed a tragedy that prevented me to relate, among other realities of life, with Catalina (tragedy that I’ll tell in the long chapter “In Search for the Soulmate,” although I mention some of it in the first book of HS).

Although our differences were irreconcilable, I felt very curious to know a little more about the group. In a couple of weekends after a flu that hit me, Mestizo and I met in other places: the first one, a solitary coffee shop on a side of the central church in Coyoacán; the second, at a restaurant in Paseo de la Reforma with distant group members (Ibero missed those meetings while Punk had problems with the law). At the last meeting I witnessed another incredibly surreal scene. Fabián, who barely knew the group had invited one Gabriel at the meeting: a subject with light skin but whose brachycephalic head denoted rude Indian ancestry. Mestizo degraded Gabriel in front of me, Fabián and Pedro—a son of Spaniards—by telling the other mestizo that, due to his Indian-white mixed breed, he could not belong to the group. Gabriel, who had arrived wearing Nazi paraphernalia, was a young man with good feelings and the degradation ceremony distressed me so much that I left the table. Even for Pedro, an authentic Criollo, it seemed excessive what Mestizo did to the other mestizo for being mestizo, and tried to make modest amends.

If we keep in mind that the ethno-state that will emerge in North America will have to know the peculiar psychology of her southern neighbors, you will understand why I mention such colorful anecdotes. The racial complex of the Mexicans is not limited to Mestizo. There is much “coconut” in the country: people brown outside and white inside. Even so-called neo-Nazi groups in Mexico are composed mostly of this type of people. I have seen in the subway of the big city very dark-skinned brown women with bleaching creams on their arms, and have heard of a mother who disowned her daughter for not having being born white. (Mrs. Hypocrite!: she was the one who married a very dark-skinned man!)

Surrealism also occurs in reverse, and even among the Mexican intelligentsia. A family member told the bizarre story about a man who visited my parents’ house: the partner of the former director of the Madrid School, Cristina Barros, granddaughter of the famous Justo Sierra. (Cristina’s daughter, Isabel, was fair-headed, perfectly dolichocephalic and of sublime facial features. To me she always seemed a nymph of pure “nordish” stock but, in reality, her blood was of the most Aryan type existing among Spaniards. She and her family travel with Mexican passports.) Cristina’s partner, whose name escapes me, said with total vehemence that he was “a pure Indian”—something that contradicted all appearances! Although it may seem laughable, there are not only “coconuts” aspiring to white in Mexico, but whites who repudiate their Creole blood as well. We cannot understand the impossible chimera of different ethnic groups that is now called “Mexico”—Indians that not even speak Spanish, a few Criollos, the full range of mestizos and dark-skinned browns with negro blood—if one ignores the psychic toll that such concoction of races caused.

The last time I saw Ibero and Mestizo was on 19 April this year I write in a homely meeting at which only these two attended. The other group members are hobbyists, as they take “Criollo” preservation more like a hobby than a profession. In the meeting Ibero said such an aberration that I won’t sit and take it.

He said, as I annotated the following day, that he did not mind the blond hair or blue eye to become extinct “provided the generic white survive,” i.e., the non-Aryan, peninsular Spaniard like him. Taking into account that I am devoted body and soul to the archetype of the nymph Catalina we did not see or talked again after that meeting; but that night I discovered that Mestizo had better feelings, as he was concerned that the blue-eyed blonds became extinct.

If we translate to Oldspeak Ibero’s vocabulary his words mean something like: “I don’t care that the white race is extinguished always providing the Criollo-types survive,” that is, the mudbloods, as the vast majority of Creoles are not even remotely as pure whites as Catalina or Isabel.

Ibero turned out to be my ideological antipode insofar I am so devoted to the archetype of my hyper-Nordic Catalina as that feudal nobility of the 12th century who fabled with an inaccessible and deified woman. Since childhood, my mind and my most cherished taste for those I fancy have been clearly and inexorably medieval.

The semantic trap in Ibero’s ideology is to call generic white those who are not. “White” as I said in FR refers to the European mixture that occurred in the United States and Canada before the migration of Jews in the late 19th century. Ibero and Mestizo abuse the term by referring to those folk that are far from the Aryan paradigm—Aryans that still exist, though they are very few, in Latin America. (The statistics of the article with the title of “Blanco” in the Spanish-written Wikipedia are misleading: they are based on surveys of mestizo-Americans that, as Mestizo does, call themselves “white” or “of white ancestry”.) Ibero’s stance is aggravated by granting amnesty to people who, without a doubt, are as mestizos as his colleague: accused physiognomies that remind me of the Moorish actors I have seen in several Spanish TV series filmed in the peninsula. “Generic white” does not mean Indo-European. Ibero misuses language as mestizo-Americans abuse words like “Latino” or “Hispanic” in the United States to refer to immigrants of the color of poop.

Although Mestizo has good feelings, cognitively he is a goner because, unlike the Brazilian, he has no objection to breed, as Ibero.

The latter is what the Spanish-speaking Metapedia denominates “mediterraneanist”: people who believe that the “meds” are superior to the Nordic.

In my discussions with Ibero I noticed he has got a clear animosity toward the real Aryans. In the last meeting I saw them he told me that those who fought with most courage in World War II were the Spaniards; and when I mentioned the looming monetary and energy crises he said he was hopeful that Spain would be saved. That is what matters to him.

I mention these stories because, I believe, Sebastian Ernst Ronin’s critique of white nationalism, a late version of American universalism, is correct. Ronin claims that all nationalism is ultimately ethno-nationalism, and that it makes no sense to use the word “white” in Europe.

The case of Ibero illustrates it. Though born in Mexico, Ibero is an ethno-nationalist (a Creole nationalist) to use Ronin’s language, not a “white nationalist.” He apparently has no Indian blood: his heart is in Spain or, rather, in an Hispanic America. Extrapolating the concept of “white race” to Europe is launching into a fool’s errand. Doing it in Spain would literally charge at windmills for the simple fact that many of the “meds” are not even white. Most people of the Iberian Peninsula will identify with other “meds” and, what is infinitely worse, with clearly mesticized people like the Hispanic Americans. Ronin is right: you cannot create “white” awareness among WASPs and MEDs of Europe or Latin America, including authentic Criollos. Perhaps it is worth mentioning that, the day of the pagan party outdoors, Ibero drove back some of the guests: pure English girls living in Mexico. When Ibero’s ideology—whom I repeat: has no-Amerindian blood—came up, one of these English said: “But you’re not white.”

The key to the whole thing is to notice how the inferiority complex of the Mediterranean, so well exemplified in Ibero, sometimes almost comes to desire the extinction of the real whites. It’s not only bothering he does not care that blue-eyed blonds become extinct—presumably, only an eccentric and expendable subset of the “generic white” in his mind. When I was on speaking terms with him I always detected a kind of peevishness towards them. And what’s scary is inferred from this, taking into account the harsh criticism of Ronin to white nationalism.

Although he has no Jewish blood, Ibero is a kind of Jew as he uses his Iberian genotype and phenotype as platform and inferiority complex to degrade the competition. And the competition is no less than the true white. Ibero is, as his internet pennames denote, an “Iberolobo,” a “Peninsular.” He never emphasizes, as I do, the fact that the peninsular Portuguese irreparably tarnished their genes with sub-Saharan, African blood. Although he and Mestizo—especially Ibero—have a good grasp of the content of white nationalist blogs for English speakers, Ibero’s mind orbits around another gravitational field: Spain and its American transplant. He is a silent scholar of English blogs only as inspirational material on how to develop a “Criollo” equivalent in the Americas. By remembering his outburst against Icelanders when I told him if I had money I would move there—with true Vikings genetically speaking—, we will see something fundamental. I never heard from Ibero a similar rebuff against the Mediterraneans, Amerinds, mestizos or Jews. Only the nordish peoples seem to arouse his anger.

I will be told that the case of Ibero is eccentric, and that it is illogical to generalize from an isolated case. But it is not so isolated. Drawing on my recent trip to London I will tell something I saw at the Millennium Bridge.

I joined a walking tour on the bridge led by a young man who spoke, in Spanish, of the desire to divorce of Henry VIII as if it was “a tantrum of a brat” which the Pope did not grant. Although many Spaniards have lost their faith, you may still feel the cultural inertia of previous centuries. Ibero himself, who is not Catholic, has told me he does not like the English. Similarly to the tour for Spaniards, contemporary nationalism reinforces ancient grudges between the nations. Europeans are not united by a common lack of skin melanin! Unlike them I do not care if the divorce was legitimate; only that the establishment of an independent church by Henry VIII helped to break the monolithic power of the Catholic Church which had chained the thought of the white man throughout Europe. An old-styled nationalist in Spain would never reason that way!

To be fair to Ibero, I must make it clear that his anti-nordicism can go completely unnoticed unless someone presses him a little. That distinguishes him from the ancient hatred of Jews for Aryans, who so badly want to exterminate them that in their Talmud they proclaim that “the best of the gentiles must be exterminated.” In other words, the animosity of Ibero before the Aryans is only dormant, not omnipresent as in the case of our ethnic enemies. However, Ibero’s mind is perfectly understood when we note his words, that he has repeated more than once: “I’m not a second-class white!” Actually, as the English girl who he gave a raid said, he’s not even properly white.

Had Hitler’s dream been fulfilled—an Aryan empire from the Atlantic to the Urals—the most Aryanized Spaniards would be already thinking like me, not as Ibero. But I would like to put forward a direct response to his stance that it doesn’t matter that blue-eyed blonds become extinct, and that what only matters are the so-called generic whites, with the opposite fantasy: although it was a gift from the unconscious.

Some years before meeting Ibero, in November 12, 2008, I arrived at the Madrid airport after barely sleeping the previous night in mainland and across the ocean for nervousness to travel: something that usually happens to me the day before transatlantic voyages. Falling into deep sleep that night in a city I had never been, something happened. Unlike my dreams that opened the chapters of my HS, so riddled with symbols, this time the descent into the abyss of my being took me to something I had known for some time but was no longer in the front of my consciousness. But before quoting the content of the naked “dream” without symbols I must say I slept in a soulless building, which was surrounded by more of them: residential complexes like those that have become so fashionable in the West since the culture fell.

The dream had somehow present the rudimentary faces of the Spaniards who had been in the neighborhood without soul where I slept. The message from my unconscious that awoke me suddenly well after midnight let me know that we had to level all that vacuous culture, wiping out the ugly people living there. In other words, in no way my destiny in life ended with the Hojas I wanted to publish (that trip to Spain, I naively believed, would lead to find a publisher for my 700-page book). No: there was not nearly the last word in my Hojas. The wake up dream on another continent, after some thirty-odd hours of not sleeping and then falling into the depths of my being, was analogous to those dreams in which the person believes to have received a divine message: You still have to speak about the extermination of the Neanderthals, César: you still need to talk about it…

Six years have passed since that night of late 2008, but instead of delving further into my unconscious let us continue our story.

Quite independently of my dream in Madrid, it would hurt me horrors that whites with brown hair and/or brown eyes became extinct. There are precious Aryans with black hair—think of the Liza Taylor in 1952 who filmed Ivanhoe or the 1889 painting by Heinrich Hoffman, Christ and the Rich Young Ruler (though of course: the neighborhood Madrilenians where I slept seemed troglodytes compared to them). I’m perfectly capable of appreciating the dark hair to the degree of falling in love if you reach that level of beauty for my eyes. But people like Ibero give us a slight clue to the envy of those who, during the Jacobin terror, sent to the guillotine the blonds of Paris (as Kemp tells us in his magnum opus).

In Europe “white nationalism” not only does not exists: it cannot exist. Ibero is neither white nationalist nor a Nazi, although the website of him and Mestizo, Visión Blanca, sometimes exhibits a rare fetish for Third Reich paraphernalia, a subject that Mestizo is more knowledgeable than us. As already explained, Ibero is simply an Iberian-Latin-American nationalist: he defends the Caucasoids of this part of the continent despite their mudblood. What is striking of quite a few white nationalists who blog or comment in English is that, as Ibero, they are capable of the doublethink that someone with brown skin is “white” simply because he is native of towns along the Mediterranean coast. The truth is that some Europeans are as “white” as Ibero’s partner, Mestizo. If those internet anti-nordicists who have offended me were confronted with pictures of both, they could not decide who is the American mestizo and who, say, the contemporary Greek.

No wonder that, once broken the Visigoth taboo of not mixing with the Mediterranean, the resulting stock of ancient Hispania embraced Christianity with such superstitious vehemence. Pierce said it clearly: the physical beauty of the Aryans is the splendor of divinity, so that the Christians (as the perpetrators of the Jacobin terror with the guillotined blonds) smashed the statues of the Greco-Roman world. A glance at the chapter on Hispania by Pierce in Who We Are is enough to see how the original Iberians mixed with the Semitic Carthaginians from time immemorial—long before the Muslim conquest of eight centuries, of which only the very stubborn say it did not leave a significant genetic mark. (Also, many Russian and Europeans of the Balkans mixed with Asians and Turks respectively.) This passage from the only non-fiction book from the pen of Pierce should be kept in mind:

The hard lesson taught by the different results of the European colonization of North America, Latin America, Australia, New Zealand, India, and southern Africa is that the only type of colonization with lasting significance is racial colonization; and that racial colonization can succeed only when Whites are willing and able to clear the land of non-White inhabitants and keep it clear.

By white Pierce understood of Indo-European origin; not what the newspeak of our days calls “Mediterranean,” “Hispanic” or worse, “Latino.” Independently of the behavior of the Brazilian, who according to the humorous illustration above would be a noteentiendo or tornatrás, he is well above the Criollo nationalists, white nationalists and even neo-Nazis (whom I have referred to in FR as fake Nazis). As seen in FR the Brazilian strongly believes in the “one-drop rule.”

Once one starts tolerating the first drops of non-white blood in one’s own body—say: the ancestral taboo that the Visigoths violated—, those drops will mark the beginning of the end. If we look at the history of the Iberian Peninsula from the highest tower of History we see that it is marked by two major Christian betrayals: the conversion of the Goths that broke the color barrier in the 6th century and, a thousand years later, the green light of a Pope for peninsular males to marry the conquered Amerindian. (In Portugal the church even allowed women to marry a number of imported negroes.) Regarding this last betrayal that began in the 16th century it is worth mentioning that, despite the system of castas the mestizos, the castizos and the harnizos used to bribe the Spanish authorities to be registered as “Criollos” though genetically they were not. These historical realities help us to understand the mind of Ibero’s partner, Mestizo; and also remind me the general amnesty that white nationalists have granted to the populations bordering the Mediterranean Sea.

There is no way to avoid the downward spiral of miscegenation once the line becomes blurred. If white nationalists lack the courage to draw a line highly enough the same fate will fall upon them—what happened to the continent conquered by the Spaniards and Portuguese. So-called Latin America is actually mestizo-America: a gigantic racial rubbish-dump from Río Grande to Tierra del Fuego. And this is true in spite of the fact that a tiny fraction of the population of these countries* remains authentically Aryan.


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* Argentina, Bolivia, Brazil, Chile, Colombia, Costa Rica, Cuba, Ecuador, El Salvador, Guatemala, Haiti, Honduras, Mexico, Nicaragua, Panama, Paraguay, Peru, Dominican Republic, Uruguay and Venezuela.

On Spain and literature – I

Annoyed at the infamous TV series Toledo I tried to find some consolation in the epic film El Cid, “a romanticized story of the life of the Christian Castilian knight Don Rodrigo Díaz de Vivar, called ‘El Cid’, who in the 11th century fought the North African Almoravides and ultimately contributed to the unification of Spain.” But even that movie released in 1961 starts with a politically-correct scene. El Cid, interpreted by Charlton Heston, spares the live of a Moorish king in the hope that the Moor will behave in the future after an anti-Christian raid (and in fact he behaves like a gentleman in the rest of the film). Then in the royal palace El Cid has a private conversation with the woman he loved, acted by Sophia Loren, and makes a speech about his pacifist intentions when he is accused of treason for having spared the life of the Muslim king.

Well, well… What about forgetting old and new movies altogether and focus instead in the Spanish literature of the Middle Ages? What will we find there? Big surprise: the historical “Cid” found some work fighting for the Muslim rulers of Taifa of Zaragoza! This happened after his falling out of favor of Alfonso VI, king of León and Castile, who in 1081 ordered Rodrigo Díaz’s exile.

But what else can the literature of the age say about the ethno-nationalist mores, values, moral grammar and zeitgeist of medieval Spain? Let’s take a look…

retrato de soledad anaya

This is a photograph of Soledad Anaya Solórzano (1895-1978), who graduated in Spanish letters at Guadalajara in Mexico. From 1920 to 1923 she served as Director of Primary and Higher Education in the Mexican government. She also taught Spanish literature, a field that she mostly loved, and was the Principal of the Secundaria Héroes de la Libertad until her death (the Middle School in Mexico City where I studied). Of course, when Miss Anaya taught me she was in her late seventies and looked a little older than in the photo, but she still was in command of her intellectual capacities. Anaya never married and was the single author of Literatura Española (1941), a textbook of more than thirty editions that we used in her classroom and I will use below and in the coming entries on the subject of Spain. I must say that in the first chapters of Anaya’s textbook, first published during the Second World War, she unabashedly uses the word “arios” (Aryan) when referring to the first conquerors of the Iberian Peninsula.

However, about the first ancient text that Anaya analyzes, the 8th century legend of King Rodrigo and the Loss of Spain (pages 28-31), the jew-wise reader is shocked to see that no accusation is made of Jews inviting any Muslim into the peninsula. The old legend tells instead that Florinda, a Visigothic maid (a purely Aryan young woman) was seduced by King Rodrigo, another Iberian white, in Rodrigo’s castle. As revenge the Count Julián, Florinda’s father, “opened Spain to Muslim expansion” Anaya wrote: an expansion that had been previously contained by the Count himself. The Moors then invaded the peninsula “and easily destroyed the Visigothic power that already was much debilitated.” Anaya adds that “it is not known what happened to King Rodrigo, who caused so much harm” and that the “historical happenings related to this legend occurred in 711 A.D.” Note that King Rodrigo, not Count Julián (or the Moors, or a purported Jew who opened the gates) is blamed. Presumably, the accent of the legend rested on the sense of honor among the Iberians of those remote times.

Later, on pages 40-47 of the textbook I used in my middle teens, Anaya mentions the case of the legend of The Seven Infants of Lara, which recounts other Iberian whites using other Moors to take revenge about other cases of Aryan offences! This very famous medieval tale has Gonzalo Gustios, the crying father of the seven decapitated white boys in Córdova, marrying Aixa, the daughter of Almanzor (Almanzor, who had imprisoned Gonzalo Gustios, was one of the most powerful characters in the Caliphate). Mudarra González, the mongrel son of the Christian Gonzalo Gustios and the Muslim Aixa, is The One destined to avenge the father. The victim of course is not Almanzor, the Moor that ordered the decapitation of the boys on behalf of the valiant knight Ruy Vásquez. The victim is Ruy Vásquez himself that the mongrel dispatches at the end of the story.

Once more, for the medieval Spaniard race did not seem to be the central issue at all: but a knightly sense of honor, especially during in-group vendettas.

In the next chapter Anaya approaches the ancient texts about El Cid. His life inspired the most important epic poem of Spanish literature: the Cantar de mio Cid. Now that I reread her book after forty years of reading it for the first time I was shocked to see Anaya’s sentence that El Cid was “the terror of Moors and Christians” (my emphasis). When I finished the chapter I was surprised to learn that El Cid’s fame was not entirely based on the feat of expelling some Moors from the peninsula, but mainly on the chivalrous character of this historical (and legendary) figure of the Reconquista.

This, and similar cases I’ll be recounting in these brief series about the classics of Spanish literature, moves me to expand the category of this blog previously known as “White suicide” as the “Aryan problem.”