Western Christian Civilisation – terminal stage

Destruction by Thomas Cole ~ 1835-1836

I have said that white nationalism has developed a myopic diagnosis of white decline: the Jewish question. I have also complained that American white nationalists have not published Who We Are by Pierce, and sell it as a bestseller, to expand such myopic diagnosis into a more accurate worldview. He who introduces the history of the white race encounters patterns that cannot be seen in most nationalist websites.

One of the most conspicuous elements of this pattern is the history of Christianity. And I do not mean only the destruction of the classical world by Christian fanatics in the 4th and 5th centuries. I refer to the Zeitgeist born in the West after such destruction.

In today’s world of florid psychosis, it seems that the fashion to empower transgender people has nothing to do with the Christian Zeitgeist. But this is precisely where the nationalist perspective appears to me as myopic. A few months ago I wrote ‘On Empowering Birds Feeding on Corpses’, where I try to explain that the most psychotic aspects of today’s egalitarianism can be traced back to a 14th-century Franciscan movement that wanted to carry the message of Jesus, in all its purity, to medieval Italy.

The Church of Rome was not tolerant with the egalitarian faction that took the gospel to the letter, and ended up chasing the Fraticelli as heretics. (For an entertaining narrative of that historical drama read The Name of the Rose by Umberto Eco: a novel as didactic about the 14th century as Julian by Gore Vidal depicts the 4th century.)

Nobody could have predicted in the Middle Ages that the latent Fraticelli ideals were going to have their historical opportunity once the power of the Church was removed. But that was exactly what happened, centuries later, with the French Revolution.

As the readers of this site already know, the egalitarian ideals of the Enlightenment, implemented by force during and after the French Revolution, were inspired precisely by the gospel message. It may seem incredible to say, but even the most anti-clerical Jacobins subscribed the commandments preached by the fictional character called ‘Jesus’, created by the Jewish and Judaizing Hellenic authors of the New Testament. (*)

If we compare what the West is currently suffering with cancer, we can say that the first cancer cells arose since, in the 2nd century, a faction of Judaism, which Julian would call ‘the Galileans’, began to infiltrate the Gentile world in the outer provinces of the Roman Empire. The infection came to power with Constantine and the Roman emperors who followed him, despite Julian’s best efforts in his brief reign.

The noble spirit of the Aryan managed to tame, in the Middle Ages, the most ethno-suicidal aspects of this Levantine cult that was even imposed on the northern barbarians by force. But it was not until the Reformation and Counter-Reformation when they murdered, again, the revived pagan spirit of the Renaissance when the holy book of the Jews began to be taken seriously, especially in the Protestant world.

Nothing could be more suicidal than worshiping the sacred book of the Jews, insofar as both the Old Testament and the Talmud are sworn enemies of the Gentiles, especially the white man because He represents the best of the Gentile world. But worst of all happened when this virus mutated from its religious phase to its secular phase.

The Western world of today is nothing but an ideological heir to the ideals of the Enlightenment. The so-called enlightened philosophers did not greet Reason, to use the language of the time, and much less the French revolutionaries. Those who truly began to greet Reason since the twilight of the Greco-Roman world were the eugenicists that we have been advertising in my most recent translations of Evropa Soberana. Only they broke away from the Christian dogma that ‘All men are equal before the eyes of God’, or the neo-Christian or secular version of the gospel, that ‘All men are equal before the law’.

The crux is that ‘All men are equal before the law’ has mutated, since the 1960s, as All men and women are ontologically equal: the final or end-stage cancer that currently kills the West.

As the Cassandra named Alexis de Tocqueville foresaw, the virus of equality always demands more equality. It is like a meme that multiplies itself to the absurd. And the absurd has come today not only with the demand that we must consider transgender people our equals, but trans children as well. But per Tocqueville’s observation this last metastasis won’t end with trans children! There are already Western countries that have legalised zoophilia and, in some of them, there are proposals to legalise pedophilia and even necrophilia…

Through this final metastasis, this runaway egalitarianism, the West is already sentenced and it will die. There’s no question about it. Or to say it more precisely, Western Christian Civilisation, which is in its terminal stage, will die soon as a conservative Swede predicted.

But the point is that everything had its origin in the radical message of Jesus: a message that seemed sublime to me at sixteen but that, at sixty, I see it as Semitic poison for the white man. As I said in ‘On Empowering Birds Feeding on Corpses’, the season of the horse of Troy of which Pierce wrote, that is to say the complete inversion of Aryan values into Gospel-inspired values, has finally arrived.

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(*) Whoever believes that Jesus was not a literary creation, but a man of flesh and blood, would do well to familiarise himself with the work of Richard Carrier.

On butcher Simón Bolívar

Editor’s note: My comment today mentioning gorilla Hugo Chávez makes me think that folks in the alt-right are also clueless about other anti-white ‘liberators’ of Latin America. The following is a Spanish-English translation of an interview with historian Pol Victoria:
 

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Simón Bolívar [left, a recent facial reconstruction] has become an almost religious reference. There are even political regimes that call themselves ‘Bolivarian’. The Venezuelan regime has made him a demigod. But who was really Bolivar? Was he the spotless hero sold by Bolivarian propaganda today?

The truth is, no. On the contrary, Bolivar’s career is covered in blood.

Let us place ourselves: from 1808, when Napoleon invaded Spain, the Spanish viceroyalties of America first revolted against the French and then proclaimed their own independence. It was not a war of young oppressed nations against an old invading empire: it was rather a civil war between supporters of independence and supporters of the Crown (the ‘realists’).

In present-day Venezuela, the fight was so bloody that Simón Bolívar declared the ‘war to the death’ against the royalists, and applied it to the letter. After the battle of the Tinaquillo, in August of 1813, he destroyed a series of towns and passed through the arms all the ‘Europeans and Canary Islanders’ [i.e., the whitest Iberians living in the Americas], as he called the royalists.

In September of that same year he dictated forced recruitment and shot those who refused to take up arms. He then shot 69 Spaniards without trials. In December 1813 he defeated the diminished royalist army in Acarigua and ordered the killing of 600 prisoners. On February 8, 1814 he dispatched the Spanish prisoners of Caracas, Valencia and La Guaira: about 1,200 civilians, mostly merchants, and he ordered that ‘all imprisoned Spaniards immediately are passed through the arms, even in hospitals, without exception’.

As gunpowder was scarce, it was resolved to kill them with sabre and spear blows, and by crushing their heads with large stones. The elderly and disabled were taken to the gallows tied to their chairs. Despite the pleas of the archbishop of Caracas, Bolívar consumed the massacre. The last part of the carnage reports that those who were sick in the hospital were also executed.

These are just a few episodes in Simón Bolívar’s bloody career; without a doubt, the most cruel and ruthless of the Latin American ‘liberators’. It would also be necessary to recount the murder of the shipwrecks of a Spanish ship on Margarita Island; the criminal looting of Santa Fe, and the murder of the prisoners after the battle of Boyacá.

Interestingly, today Simón Bolívar has a statue in the Parque del Oeste, in Madrid [i.e., not only Americans; most Iberian whites are clueless too].

Published in: on July 31, 2019 at 2:53 pm  Comments (1)  

Veritas odium parit, 5

The ‘Man of sorrows’, as Isaiah prophesied in one of the holiest books of the Jews, is one of the great images of the suffering Christ.

Crushed by the sufferings and in an attitude of giving himself, Giovanni Bellini seems to have interpreted him in this Pietà, Dead Christ Supported by Two Angels (1460) in Venice’s Correr Museum.

Real history was the opposite to this lamb who gave himself to sacrifice. Real-life Christians martyred and sacrificed the Aryan religion to impose on whites the god of the Jews. In ‘The Saxon Savior: Converting Northern Europe’ Ash Donaldson said:
 

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Into the North

The missionaries to the North, carrying out Christ’s injunction to baptize all nations, encountered a preaching environment utterly different from the Mediterranean. Here there were no large cities and no alienated, deracinated masses eager for something to give their lives purpose. Whether we use the term pagus or polis, the peoples of the North clearly lived in the type of communities Aristotle regarded as ideal: small, self-governing, and bound by common kinship, religion, language, and history.

The greatest difference of all, which perhaps encompasses all the rest, is that these people knew who their ancestors were. The line from which each individual sprang was not an unknown quantity to him—a faceless crowd that had bequeathed him nothing and to which he owed nothing—but a sacred lineage of names and deeds that ultimately issued from deity itself. These people did not hunger for an artificial family and tribe, for the one they had was dear to them.

This dramatic difference is illustrated by the attempt to convert Radbod, King of the Frisians. Intrigued by this religious force that had apparently swept through every land, he was curious as to what it had to say of his own ancestors. Told rather blithely that the unbaptized were in Hell, he immediately dismissed the missionary priest, declaring he would rather spend eternity in Hell with his ancestors than in Heaven with his enemies.

To absorb peoples apparently immune to the siren-call of universal brotherhood, the Church employed two other tools: physical violence and religious syncretism. Zealous authorities had employed both in the Roman Empire, but on nothing approaching the scale they would in Northern Europe. Because the communities of the North were stronger and more confident, the conversion process was far more violent than it had been in the Mediterranean, although the peacefulness of its spread in the Empire has been exaggerated.

Editor’s note: Donaldson is here completely ignorant about the extremely hostile, ISIS-like, takeover by the Christians of the Roman Empire, as we have been discussing with the texts of Deschner and Nixey. Apparently Donaldson has not even read the masthead of this site, authored by the blogger Evropa Soberana.

The beheading of 4,500 Saxon nobles by Charlemagne in 782 was far from exceptional: witness, for instance, the career of St. Olaf, whose tortures his Christian biographers quite readily detail.

Recently, historians such as Robert Ferguson have even suggested that the entire period of Viking raids began as an asymmetric resistance to the violent conversion efforts undertaken by Charlemagne. Even the adoption of Christianity by Iceland, long presented by historical apologists as the poster-child for peaceful conversion, took place under the threat of armed invasion by the King of Norway, who also held several prominent Icelanders hostage during the negotiations at the Althing.

In the Mediterranean, men like St. Augustine had engaged in intellectual combat with intellectuals who adopted a fashionable skepticism toward the old Gods. [Cf. my comment above—Ed.] In the North, the combat was often real, and the missionaries’ audience had little patience for the idea that the old Gods did not exist, which sounded as plausible as denying their ancestors’ existence—especially since, as told in works like Rígsþula, the Gods were their ancestors.

And so the missionaries tacitly acknowledged the heathen Gods, but introduced the “White Christ” as a stronger entity. In Iceland, for instance, the Saxon missionary Thangbrand did not try to convince the Icelanders that the Gods didn’t exist, but argued that they were no match for Christ. We find this curious exchange with a heathen woman:

“Have you heard,” she said, “that Thor challenged Christ to a duel and that Christ didn’t dare to fight with him?”

“Wha I have heard,” said Thangbrand, “is that Thor would be mere dust and ashes if God didn’t want him to live.”

As if to prove the point, during one duel in his blood-soaked mission, Thangbrand used a cross to kill a man.

More important than the violence was the purpose it served, for the actual wielders of the sword were less interested in the fate of their enemies’ souls than in the consolidation of royal power. From the deification of the emperors to Constantine’s cooption of the Church, it had long been recognized that religious standardization made it easier to rule, especially if the centers of religious life were under the watchful eye of the ruler. Throughout the North, Christianity’s representatives did not win by appealing to some disenfranchised lumpenproletariat, but by emphasizing the services the Church could render to Caesar. Thus, in Scandinavia, the official conversion paralleled the emergence of centralized kingdoms and the erosion of local liberties.

But while violence might win obedience, it could not win belief. To accomplish the latter, missionaries turned to syncretism. While the Church had employed this, too, in the Roman Empire, such as adopting the vestments and titles of the old pagan Pontifex Maximus, the need was much greater in the North, where people maintained strong ties to their ancestral ways. So, for instance, the Irish were given St. Brigid, with the same feast-day and associations as their Goddess by that name. Pope Gregory urged St. Augustine of Canterbury to let the Anglo-Saxons keep their sacred groves and feasts and merely repurpose them, while the more zealous St. Boniface cut down the sacred tree known as Thor’s Oak and used its wood to make a church.

These examples of syncretism are easy to spot, but more often the process was subtle. In Njal’s Saga, for instance, one of the Icelandic chieftains is considering conversion and asks if he can have the archangel Michael as his guardian angel, as the term is usually rendered in English translations. As Stephen McNallen points out, the Old Norse word the chieftain uses is actually fylgja-engill, prefacing the new, foreign word “angel” with the pagan word for a type of guardian spirit of the kin-line, or tribe.

By a similar process, the missionaries combined the Hebrew word for the ultimate destination of the wicked, Gehenna, with the Norse word for the pleasant meadows where the dead are reunited with their ancestors, Helja. After centuries of association, Gehenna was dropped, and Hell alone sufficed to induce shudders in the descendants of those who had happily looked forward to such a destination. The most ambitious effort of syncretism was an entire reconfiguration of the Gospels for the Germanic mindset, in a form that would have perplexed—and mortified—St. Paul.

Published in: on July 18, 2019 at 11:29 am  Comments Off on Veritas odium parit, 5  

Christianity’s Criminal History, 119

Editor’s note: It is vital to see how Honorius, the Christian emperor, behaved in the immediate years before and after the sack of Rome of 410 by the blond Visigoths.

We could define Western Christian Civilisation, in which we still live (I write this in the year 2019 of the Christian Era) as the historical phenomenon in which the barbarians of the North embraced the god of the Jews. If instead the blond beast had embraced the Aryan gods of the Greco-Roman world, we would not be suffering now from the darkest hour of the West.

Intuitively, Emperor Honorius knew what would happen if these free-minded barbarians found a culture that would represent them better than Judeo-Christianity. That is why, in the years around the sack of Rome, he was desperate to obliterate what remained of the ancient world, including the burning of the books of science that Greece had left us. The aim was that under no circumstances did the fiery blondes of the north, who finally broke through successfully in Rome itself, got any knowledge about the classical world.

Honorius succeeded: the barbarians of the north never knew what they must have known: an Aryan culture related to their race was thriving before the cult of Semitic origin that took over Rome. When in 2002 I read the following passage from Deschner’s book, in the margin of the page I wrote in red ink ‘Se acabó’ (‘It’s over’), in the sense that the Greco-Roman culture died with these draconian measures:

 

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Now the monarch no longer only seeks the right to punish the heterodox, but also to change their faith… On March 23, 395 he forces the so-called mathematicians to burn their books before the eyes of the bishops and to enter the Catholic Church. Those who oppose are expelled, and those who are especially reluctant, banished.

On November 15, 407, the destruction of all the cult images and ‘pagan’ altars was ordered, as well as the confiscation of the temples not yet seized, together with all their goods and income.

It is also pointed out that the images of idols that still remain in the temples must disappear, ‘since this, as we already know, has been arranged on several occasions by imperial order’. So-called pagan festivals must also be eliminated, and owners of private chapels must destroy them. A whole series of provisions issued against ‘pagans’ and ‘heretics’ followed on November 24 and 27 of the year 408, January 15 of the year 409, and February 1, April 1 and June 26 of the year 409.

The government of Ravenna promulgated in the year 415 an especially harsh disposition against the ‘perverse superstitions’. The State now confiscated all the real estate of the temples. All the rents that once belonged to ‘superstitions with cursed justice’ must now belong ‘to our house’. All ceremonies of ‘pagan’ nature are also suppressed and certain infidel associations are forbidden.

Finally, on December 7, 415, the use of infidels in the state service is forbidden for the first time through legislation. They no longer have access to any office of the administration, of justice or of the militia. In fact, compared to the forty-seven high Christian positions there were only three who were not. In the last years of the government of Honorius, since 418, there is no senior official of ‘pagan’ confession.

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To contextualise these excerpts of a 3-page section of Vol. II in Karlheinz Deschner’s encyclopaedic history of the Church in 10-volumes, Kriminalgeschichte des Christentums, read the abridged translation of Volume I.

Holy wrath, 9

by Evropa Soberana

Window with portrait of Harald in a cathedral

 
The twilight of the berserkers

The berserkers, like all paganism, ended up falling into decay. At a given moment, probably with the advent of Christianity, the esoteric religious leadership of Scandinavia received the coup de grace: it disappeared and submerged itself in the dominant culture (see footnote of pic above). All the Germanic religiosity and its external traditions fell without impulse or direction, divided and weak, functioning only by inertia.

Since then, we have tried to distinguish between two types of berserkers: the heroic berserker, brave and loyal elite warrior in the service of a great king; and the decadent berserker, a wandering bandit given to theft, pillage, indiscriminate killings and rapes. This later figure corresponds to gangs of criminals in Scandinavia, and its signs denote what happens when male impulses—which originate on the dark side and tend, in principle, to destruction—fall outside the control granted by discipline, asceticism and will.

This type of ‘berserkers’ was described as terribly ugly, with deformed features, with only one eyebrow, dark eyes and black hair, having manic and psychopathic tendencies. Such criminals, coming from the lowest social strata of Scandinavia, wandered through the villages challenging little men to a duel.

Since by rejecting the duel they would be considered cowards, the peasants accepted for honour and self-love, and generally fell dead under the arms of the bandit. He, who was not a combatant of honour or a soldier was left with the lands of the unfortunate, his possessions, his house and his wife. In the sagas, often a noble warrior ended up killing the impostor, freeing the woman and marrying her.

In the 11th century, duels and berserkers were placed outside the law. In 1015, King Erik I ‘Bloody Axe’ of Norway made them illegal. Gragas, the medieval code of Icelandic laws, also condemned them to ostracism. In the 12th century these decadent berserkers disappeared. Henceforth, the Church cultivated the belief that they were possessed by the Devil.
 

A case worthy of study: King Harald Hardrada of Norway (the one who appears above in St. Magnus Cathedral at Kirkwall) as an example of the Viking world and the importance of berserkers in battles

Unfairly, Harald Hardrada usually appears in history only as a Norwegian king who failed to conquer England. Harald, a blond giant over 2.10 m., lived at a time when the Scandinavian kings were polishing the political and court arts to match their European counterparts, but he was still more in tune with the free Viking warriors of previous centuries. To this day, it seems a mystery to me why nobody has made a film about this man.
 

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Editor’s interpolated note: No white has made a film about this Norwegian king because the Weirwood trees were cut down long ago, so to speak. The Aryans have been worshiping a Semitic god.

 

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Harald Sigurdson was born in Norway in 1015. With fifteen years he participated in favour of King Olaf II in the battle of Stiklestad, against King Canute of Denmark (later also king of England and Norway). In this battle, which coincided with a solar eclipse, Olaf’s army lost. Wounded, Harald managed to escape from Norway with warriors loyal to his lineage and, in exile, formed a gang of loyalists who had escaped from Norway after Olaf’s death. A year later, having Harald sixteen years old, he and his Norwegians crossed Finland and entered Russia, where they served the great Prince Yaroslav I the Wise as stormtroopers, where Harald was made general of Yaroslav’s armies.

Two years later, the young Viking general was maintaining a loving relationship with Elisif (Isabel), the daughter of Yaroslav. When the prince, enraged, surprised the couple, Harald was forced to escape from Russia with his loyal gang, according to gossips, even raising his pants on the road.

Harald crossed with his men the Ukraine and the Black Sea and arrived at Constantinople, the capital of the Byzantine Empire, where he enlisted in the Varangian Guard—the elite mercenary unit composed exclusively of Scandinavians. He became famous throughout the Mediterranean, earned the nickname Bolgara brennir (‘Bulgar-burner’); triumphed in North Africa, Syria, Palestine, Jerusalem and Sicily, and amassed an immense personal fortune from looted booty.

Over time, Harald was made head of the Varangian Guard, admiral of the Byzantine fleet (the most powerful of the Mediterranean) and was given great autonomy to independently carry out attacks against the enemies of Byzantium. Far from his native Norway, Harald and his men had become the spoiled children of a great Mediterranean empire. In his day, the Byzantine chronicles referred to Harald as ‘son of a Varangian emperor’. He was in the service of the Byzantines until 1042, that is, until his of twenty-seven years.

Harald left the Byzantine Empire with the promptness that had been usual in his travels. Crossing the Black Sea and the Ukraine, he again passed through the Kiev court and took away his old love, the daughter of Yaroslav, with whom he married as they travelled north through Russia.

In 1045, having thirty years, Harald, supported by his experienced warriors and as a military-political veteran with impressive wealth and extensive network of contacts, re-conquered the Norwegian throne as Harald III Sigurdson, reigning it for twenty years and earning the nickname of Hardrada (‘tough sovereign’). However, it seems that all this life of great deeds had not satisfied the Viking.

In 1066, Harald set his sights on England, the land that had been the fate of numerous Nordic migrations since the 5th century. He claimed the English throne, taking advantage of the fact that a Danish-English-Norwegian kingdom had existed in the past, and brought together 300 longships to face the Anglo-Saxon troops of King Harold. It was in this framework that the battle of the Stamford Bridge, in the north of England, took place.

Harald died with his throat pierced by an arrow. When one of his men asked him if he was seriously injured, he replied, ‘It’s just a small arrow, but it’s doing its job’. He was fifty-one years old. Only ten percent of Norwegian soldiers survived the Battle of Stamford Bridge. The Anglo-Saxons allowed the last Vikings to set sail in their longships and return to Norway.

The year of Harald’s death in 1066 coincides with the advent of Christianity in the North, and is considered the end date of the Viking Age.

Holy wrath, 8

by Evropa Soberana

The Danelaw and the main areas of Viking settlement in Great Britain. Apart from the designated areas, the entire coast was strongly influenced by Scandinavia.

For a time, the Vikings made England a Danish kingdom. The Anglo-Saxons under King Alfred the Great, Germanics like the Vikings, engaged with them in a war in which the Vikings were confined to the north of England, in a kingdom called Danelaw (‘Danish law’), where Nordic paganism ruled and where there was a wide colonisation by Viking families, to such an extent that they left many words in the English vocabulary. Some historians have called it the ‘other England’ parallel, the ‘Scandinavian England’. Here, the Vikings established capital in Jorvik (York) and devoted themselves to rooting rather than looting, establishing farms, fields and trading centres.

Both the Vikings and the Normans fought over England. The war broke out when King Harold of England, Anglo-Saxon, had to face first with King Harald of Norway and then with King William the Conqueror of Normandy, who fought for the throne. The Anglo-Saxons of Harold confronted the Norwegians of Harald Hardrada (the last Viking king ‘of the old school’) at the Battle of the Stamford Bridge. Having defeated Harald, the battered Anglo-Saxon troops of Harold moved some 360 kilometers from Yorkshire (north of England) to Sussex (south of England), where William awaited them with fresh Norman troops. Exhausted Anglo-Saxon troops clashed with the Normans in the famous Battle of Hastings (1066). For the lack of a good cavalry and because many left the security of the wall of shields and spears to persecute the Norman knights who retired to reload, the Anglo-Saxons lost. Harold died with his skull pierced by an arrow that entered his eye. It was a tragedy for England.

The ‘Normans’ (really Frenchified Danish) imported the French language, polluting the Anglo-Saxon and stripping it of its most Germanic resonances. French became the language of the new Norman court, and the Anglo-Saxon—that is, Old English—the language of the commoners and the dispossessed aristocracy.

England was also infected with the Eastern mentality. Its focus of attention and cultural relations went from Denmark, northern Germany and Scandinavia, to France and the Vatican, and in this sense there is no doubt that even a Viking triumph would have been better.

The Normans imported, in addition, a feudal serfdom of Christian type (that had sense in places where the Germans constituted a minority aristocracy, but not in England, where most of the population was of Germanic origin), sweeping the old Saxon law, so hated by the Church, and that only remained in the county of Kent, which had been the place where the first Anglo-Saxons landed (specifically the Jutes, from Denmark) in the 5th century, and where the Anglo-Saxon Germanic tradition was perhaps stronger and more rooted. However, the Normans undoubtedly brought beneficial innovations: large stone castles with moats and the spirit of the new cavalry.

The Anglo-Saxons, in any case, were not going to resign themselves to that situation, and many of their aristocrats, leading their people, took part in a hidden resistance against the ‘Norman invasion’, which was nothing but a French invasion. The very legend of Robin Hood refers to the struggle between Anglo-Saxons and Normans, in which an Anglo-Saxon männerbund, headed by a Saxon nobleman, retires to the forest and carries out ‘guerrilla warfare’ against the occupation.

The Viking expansion was so immense that they have even found Buddha statuettes in Scandinavian tombs. Not without well-founded reasons, some authors, such as the Frenchman Jacques de Mahieu, have placed the Vikings at the base of aristocracies in places as distant as Peru and Mexico, and hence strange cases such as Quetzalcoatl, Kukulkan, Ullman or Viracocha, pre-Columbian gods with European features (such as the beard, white skin, light hair or blue eyes).

Of the Scandinavian nationalities, the Norwegians tended to explore Iceland, Greenland and America; the Danes were concentrated in England, Scotland, Germany, France and Ireland, and the Swedes devoted themselves above all to their adventures in the East, including Finland, Russia, wars against Khazars and Tartars and their exploits in the Islamic and Byzantine world.

Non-Vikings considered the berserkers as the ultimate expression of the northern rage that spread like wildfire across Europe.

The same archetypal image of the bloodthirsty Viking that fights half-naked and kills indiscriminately, corresponds more to the berserker than to the ordinary Viking warrior. The fame and prestige of the berserkers in the North were enormous. They were bodyguards in many royal courts, including that of King Harald ‘Beautiful Hair’ of Norway. King Hrolf Kaki of Denmark sent his twelve berserkers to Adils of Sweden to help him in his war against Norway. After the Viking military campaigns, when casualties were counted, the military captains did not even bother to count the berserkers, since they assumed they were invincible after uttering spells that made them invulnerable to iron and fire, or that they were capable to disable the enemy’s weapons with their eyes.

Such fame came to the East, in such a way that the Emperor Constantine of Byzantium—a powerful man with many means, and who wanted the best—hired a select personal guard that was composed exclusively of Swedish berserkers. They were known as the ‘Varangian Guard’. (Over time, the guard would be so full of Anglo-Saxon warriors that it would become known as ‘English guard’.) As Constantine wrote, these men sometimes performed the ‘Gothic dance’, dressed in animal skins and totemic masks.

(Left, the Varangian Guard, known as pelekiphoroi phrouroi, ‘guardians armed with axes’, stood out gloriously in Constantinople or Miklagard for the Scandinavians.) Scandinavian paganism had preserved a healthy shamanism, deeply related to Nature and Asgard, the heaven of the gods. According to Germanic mythology, fallen berserkers formed in the Valhala Odin’s honour guard, so in their earthly life they tried to reflect and ‘train’ that vocation by protecting numerous kings whose power figure was associated with Odin.

The Varangian Guard became famous in a series of campaigns against the Muslims, in one of which the Varangians destroyed nothing more and nothing less than eighty cities. In each Viking army, the berserkers formed a group of twelve men. The other warriors had great respect and fear, and tried to stay well away from them, because they saw them as dangerous, unstable and unpredictable. The berserkers themselves were kept separate from the rest of the corresponding army, cultivating the ‘pathos of distance’.

Published in: on June 29, 2019 at 11:54 am  Comments Off on Holy wrath, 8  

New subtitle

Today I changed the subtitle of this website to ‘The anti-Christian site par excellence’ not because the previous subtitle (‘Under the Heart Tree of Bran the Broken’) was defective, but because it is not obvious what I mean unless all visitors become familiar with my latest posts about Game of Thrones. However, I will leave the image of Bran the Broken in the sticky post unless I can think of a better one that symbolises this site.

The West’s Darkest Hour provides those retrocognitive visions about a forgotten past that must be retrieved if the white race is going to be saved. The series of Evropa Soberana that I now translate show, once again, that the retrocognitive wisdom of Bran (i.e., Soberana) is fundamental to recover the Aryan spirit—a feat that, in my opinion, will be impossible unless liberal society collapses first.

Zero-budget movies about the Gulag

From minute 40 to 43 Michael Kingsbury explains exactly what we have been saying this month: Whites need a very specific story, and Kingsbury wisely states which story should it be: a tragic story, like the Gulag that killed dozens of millions of whites.

Decades ago I was very naïve. I could not figure out why, in the middle of the Cold War, Kissinger and Nixon did not ask Hollywood to make films about the Gulag in order to win the cultural war that was already taking place in the West. I knew nothing about the Jewish question, let alone that whites were behaving like accomplices of the Jews. (Recall the phone call between Nixon and Billy Graham in which they worried that the media was controlled by Jewry but, from the presidential chair and the pulpit, they did nothing to solve the problem.)

Now I know that both Christians and secular whites are involved not only in the empowerment of Jewry, but in the internalisation of a foundation myth that diabolises the white race. What I did not understand in the past, times when I told people that the media feeds us with ‘a hundred films and documentaries about the Holocaust and zero about the Gulag’, I understand now.

Kingsbury is right in what he says, as I pointed out above, from the 40th to the 43rd minutes. That is why I place so much emphasis on Hellstorm, a true holocaust of Germans that even the so-called white nationalists in North America don’t want to see, apparently because those facts put their dear nation at the level of the USSR of Stalin.

The white man, compassionate by nature, must radically change the story he tells himself. And what better way that, instead of Game of Thrones fantasies, tell stories about real events of the 20th century: events that the System has been hiding for a century (according to Alexandr Solzhenitsyn, the Gulag system started in 1918 and ended a couple of years before the year I was born).

No one wanted to sponsor Kingsbury for his Gulag films. The three films he made were practically zero-budget movies. It reminds me the conditions in which I am also forced to work.

Summer 1945 • 9

by Tom Goodrich

Editor’s note:

Reading the below passages makes me think that the dark hour that the United States is currently suffering is the perfect punishment for the sin they committed in the 1940s: an Aryan sin so astronomical that it reaches Pluto. The punishment for having committed it is nothing less than the extinction of the founding stock of the US—and the rest of the whites around the world, as other whites are also reluctant to question the current narrative about the Second World War.

Many white nationalists also sin, to the point of ethnic suicide, because unlike Goodrich they are not even able to recognise what their ancestors did (when Richard Spencer, for example, has commented something on the subject in his recent YouTube interviews?).

Mark my words: if the white race is extinguished, let it be clear that it was due not only to the propaganda of the media at the hands of Jews, but to the fact that in the present century the dreadfully named ‘white nationalists’ hardly speak about the Hellstorm Holocaust in their forums.

Here we see again why the retrocognitive visions of a Bran under the Heart Tree, although this time seeing what really happened in WW2, could help to save the white man. But unlike the Stark family who in the TV series listened to Bran, in real life even nationalists are uninterested in Goodrich’s retrocognitive visions:

It is amazing to observe how brave and firm some men become when all danger is past. I have noticed on fields of battle brave men never insult the captured or mutilate the dead; but cowards and laggard s always do. —US Maj. Gen. William T. Sherman

While the Allied occupation of Germany was in progress, the cold­blooded murder of Nazi Party members, German SS troops and other anti-communists was in full swing. Unaware of the vicious propaganda aimed at them in America, when proud SS units surrendered to the US Army they naively assumed that they would be accorded their rights under the Geneva Convention and respected by fellow soldiers as the unsurpassed fighters that they certainly were. Instead, moments after giving up their weapons thousands were simply beaten bloody, then slaughtered where they stood. No less than seven hundred troops of the 8th SS Mountain Division were massacred by the Americans soon after surrender. Likewise, members of the SS Westphalia Brigade were marched a short distance then shot in the back of the head. Elsewhere, other SS units fared no better for the unwritten but understood orders from above were “no members of the SS shall be taken prisoner.”

“The Americans forced the Germans to walk in front of them with raised hands in groups of four,” recounted an eyewitness on the fate of another fifty surrendered soldiers near Jungholzhausen. “Then they shot the prisoners in their heads from behind.”

After shooting them and smashing their skulls with rifle butts, the US 7th Army threw another two hundred SS men into a mass grave.

Reveals one American soldier of another massacre:

As we were going up the hill out of town… some of our boys were lining up German prisoners in the fields on both sides of the road. They must have been 25 or 30 German boys in each group. Machine guns were being set up. These boys were to be machine gunned and murdered. We were committing the same crimes we were now accusing the Japs and Germans of doing. The terrible significance of what was going on did not occur to me at the time. After the killing and confusion of that morning the idea of killing some more Krauts didn’t particularly bother me… I turned my back on the scene and walked on up the hill.

“Those who were able stood at the window, and told those of us who were lying down what was going on.” So wrote Lt. Hans Woltersdorf. At that moment, the young officer was himself recovering in a German military hospital when US forces arrived. Outside, a motorcycle with a sidecar had just pulled up carrying an officer and two men of the Waffen-SS. When the Americans disarmed them, the two soldiers were allowed to proceed on foot but the officer and others were led away. Soon, Waltersdorf and the other patients heard a loud burst of submachine gun fire.

“Did you see that? They shot the lieutenant! Did you see that? They’re shooting all the Waffen-SS officers!” shouted the men at the window.

Horrified, but thinking quickly, several patients raced down to the hospital office, destroyed all the SS medical files they could find, then replaced them with records from the regular German Wehrmacht. After locating a number of army uniforms for the SS men to wear, the soldiers could only hope and pray that their efforts were rewarded. Unfortunately, such stratagems seldom succeeded since SS soldiers had their blood-type tattooed under the left arm.

“Again and again,” continues Waltersdorf, “Americans invaded the place and gathered up groups of people who had to strip to the waist and raise their left arm. Then we saw some of them being shoved on to trucks with rifle butts.”

When French forces under Jacques-Philippe Leclerc captured a dozen French SS near Karlstein, the general sarcastically asked one of the young soldiers why he was wearing a German uniform.

“You look very smart in your American uniform, General,” replied the boy.

In a rage, Leclerc ordered the captives shot.

“All refused to have their eyes bandaged,” a priest on the scene noted, “and all bravely fell crying ‘Vive la France!“‘

Although SS troops were routinely slaughtered upon surrender, anyone wearing a German uniform was considered extremely fortunate if he was merely punched, kicked, then marched to the rear.

“Before they could be properly put in jail,” records a witness when a group of little boys were marched past, “American GIs… fell on them and beat them bloody, just because they had German uniforms.”

____________

The footnotes have been omitted. Summer 1945 is a book that exposes the atrocities committed by the United States in Japan and Germany. If the reader is interested in a book by the same author that focuses on the holocaust perpetrated by the Allies solely in Germany, obtain a copy of Hellstorm, The Death of Nazi Germany: 1944-1947 (sample chapter: here).

Martyr myths, 1

Editor’s Note:

I added on the sidebar an image of the boy Bran under the tree of his house in Winterfell because the central message of this site has not reached even several regular visitors: if the white man does not recover his story, the apocryphal story for us that the Jews invented will lead to white extinction. (In fact, I have just used that image for my laptop’s desktop, and I recommend you do the same.)

This is something so obvious that even hurts to repeat it, but it apparently does not fit into the little heads of the people of the alt-right because, as I said in my previous entries, many have not even read the story of their race that Pierce wrote.

Of course, Who We Are is just an introduction to a more scholarly study (which includes what we have been translating, step by step, from Deschner’s ten books). But the fact that white nationalists are not even able to read Pierce’s entertaining book cannot but mean that, unlike the Jews who weaponize their stories in their struggle against us, whites are unwilling to review the Jewish POV about their past. And only a historical review of the white man’s past can shed light on how it was that we arrived at the darkest hour in the West.

When writing these words I cannot help but remember the ubiquitous advertisements throughout London that I saw on my last visit: advertising visuals of black men with white English women!

Where is your fucking hate, English readers of Rudyard Kipling’s poem about the wrath of the awakened Saxon? Why can’t you become an exterminationist like me consumed by hatred? Why is there so much negation and abnegation in your hearts? Why is there so little fate in your looks?

Following what I said in my recent posts using the end of Game of Thrones, I must add that white nationalism will continue to be obvious quackery as long as they are unable to face the most basic facts of their own story.

Candida Moss is one of those English liberals unable to see that their liberalism is the most destructive ideology for their race that has appeared in history: a Night King whose objective is to wipe out the entire white race. But her book, The Myth of Persecution: How Early Christians Invented a Story of Martyrdom, sheds light on one of the myths that helped Judeo-Christianity conquer the Aryan soul so long ago. Following are some excerpts from the introduction to Candida’s book:

 

______ 卐 ______

 

The Myth of Christian Martyrdom

What if Christians weren’t continually persecuted by the Romans?

The evidence for Christian martyrdom is of three basic types: evidence for persecution from Roman sources and archaeology, stories about martyrs, and descriptions of Christian martyrdom in the writings of church historians. On the Roman side, there is very little historical or archaeological evidence for the widespread persecution of Christians. Where we do have evidence for persecution, in the middle of the third century, it is not clear that the Romans were specifically targeting Christians at all. Even the so-called Decian persecution in 250 CE was about political uniformity, not religious persecution. Nothing in our evidence for Decius’s legislation mentions targeting Christians. Before Decius, the prosecution of Christians was occasional and prompted by local officials, petty jealousies, and regional concerns. That Christians saw themselves as persecuted and interpreted prosecution in this way is understandable, but it does not mean that the Romans were persecuting them. This interpretation does not match up with the political and social realities: Christians were ridiculed and viewed with contempt, and they were even sometimes executed, but they weren’t the subjects of continual persecution.

Then there are the stories about early Christian martyrs, commonly known as “martyr acts” or martyrdom stories. Most of these stories have been handed down from generation to generation and accepted as authentic on the basis of tradition. The vast majority of these stories, however, were written long after the events they purport to describe. There are literally hundreds of stories describing the deaths of thousands of early Christian martyrs, but almost every one of these stories is legendary. There are many pious reasons why someone might choose to fabricate a story about a martyr, and there are plenty of examples of genuine errors, but for those interested in the history of martyrdom, fabrication causes a problem. In some of these cases, scholars are not sure that the people described in these stories even existed, much less that they were martyred.

The problem with forged martyr stories was so widespread that in the seventeenth century a Dutch Jesuit priest named Héribert Rosweyde began to sort through the European manuscripts that preserved the earliest stories of the martyrs. The size of the task of cataloging thousands of manuscripts proved to be too much for Rosweyde alone, and the project was eventually taken over by a group of scholars led by an ambitious priest named John Bolland. The Society of Bollandists, as they came to be known, spent the next three centuries culling the corpus of hagiographical literature (literature pertaining to the saints) into a huge sixty-eight volume collection of texts about the saints. Of these sixty-eight volumes of texts and commentary, they decided that only a handful of stories were historically reliable. The rest—the vast majority—had been thoroughly edited or had simply been made up.

Scholars of early Christianity agree that there is very little evidence for the persecution of Christians. Although there are references to the deaths of Christians in the writings of the early church, these are vague and often exaggerated. For the first two hundred and fifty years of the Christian era there are only six martyrdom accounts that can be treated as reliable. These stories describe the deaths of Christianity’s oldest and most beloved saints: the elderly bishop Polycarp, the young mothers Perpetua and Felicity, the teacher Ptolemy, the philosopher Justin Martyr, the martyrs of Scillium, and the brave members of the churches of Lyons and Vienne in ancient Gaul, modern-day France, who endured unspeakable tortures at the hands of the Romans. Even today some of these martyrs are mentioned in the religious services of the Catholic Church.

When we look closely at even these stories, however, it becomes clear that they have been significantly edited and changed. They refer to theological ideas that didn’t exist in the period described in the stories and contain elements borrowed from other ancient sources. Details like these suggest that even the earliest stories have been tampered with…

There’s almost no evidence from the period before Constantine, or the Age of the Martyrs, to support the idea that Christians were continually persecuted. Most of this information comes from later writers, especially from the anonymous hagiographers who edited, reworked, and even forged stories about martyrs during periods of peace. The stories of beloved martyrs like St. Valentine, St. Christopher, and St. George were written long after the time in which these people supposedly lived, by authors who were preserving folklore, not facts.

Published in: on May 23, 2019 at 11:10 am  Comments (8)