200 Years Together, 1

Editor’s note: Due to the fact that the anti-Aryan System throughout the Anglo-Saxon world discourages discussion of the Jewish Question, Aleksandr Solzhenitsyn’s second non-fiction work [1] has yet to be published by a respectable house in English. However, there is a preliminary translation of 200 Years Together on the internet. I’ll be reproducing it with a few syntactic corrections of my own.
 

Aleksandr Solzhenitsyn:

Two Hundred Years Together

Volume I – The Jews Before the Revolution

 

Chapter 1: Before the 19th century

In this book the presence of the Jews in Russia prior to 1772 will not be discussed in detail. However, for a few pages we want to remember the older epochs.

One could begin, that the paths of Russians and Jews first crossed in the wars between the Kiev Rus and the Khazars—but that isn’t completely right, since only the upper class of the Khazars were of Hebraic descent, the tribe itself being a branch of the Turks that had accepted the Jewish faith.

If one follows the presentation of J. D. Bruzkus, a respected Jewish author of the mid-20th century, a certain part of the Jews from Persia moved across the Derbent Pass to the lower Volga where Atil [west coast of Caspian on Volga delta], the capital city of the Khazarian Khanate rose up starting 724 AD. The tribal princes of the Turkish Khazars, at the time still idol-worshippers, did not want to accept either the Muslim faith—lest they should be subordinated to the caliph of Baghdad—nor Christianity—lest they come under vassalage to the Byzantine emperor; and so the clan went over to the Jewish faith in 732. But there was also a Jewish colony in the Bosporan Kingdom [on the Taman Peninsula at east end of the Crimea, separating the Black Sea from the Sea of Azov] to which Hadrian had Jewish captives brought in 137, after the victory over Bar-Kokhba.

Later a Jewish settlement sustained itself without break under the Goths and Huns in the Crimea; especially Kaffa (Feodosia) remained Jewish. In 933 Prince Igor [912-945, Grand Prince of Kiev, successor of Oleg, regent after death of Riurik founder of the Kiev Kingdom in 862] temporarily possessed Kerch, and his son Sviatoslav [Grand Prince 960-972] wrested the Don region from the Khazars. The Kiev Rus already ruled the entire Volga region including Atil in 909, and Russian ships appeared at Samander [south of Atil on the west coast of the Caspian]. Descendents of the Khazars were the Kumyks in the Caucasus. In the Crimea, on the other hand, they combined with the Polovtsy [nomadic Turkish branch from central Asia, in the northern Black Sea area and the Caucasus since the 10th century; called Cuman by western historians] to form the Crimean Tatars. But the Karaim [a Jewish sect that does not follow the Talmud] and Jewish residents of the Crimean did not go over to the Muslim Faith. The Khazars were finally conquered by Tamerlane [or Timur, the 14th century conqueror].

A few researchers however hypothesize (exact proof is absent) that the Hebrews had wandered to some extent through the south Russian region in west and northwest direction. Thus the Orientalist and Semitist Abraham Harkavy for example writes that the Jewish congregation in the future Russia “emerged from Jews that came from the Black Sea coast and from the Caucasus, where their ancestors had lived since the Assyrian and Babylonian captivity.” J. D. Bruzkus also leans to this perspective (another opinion suggests it is the remnant of the Ten Lost Tribes of Israel). This migration presumably ended after the conquest of Tmutarakans [eastern shore of the Kerch straits, overlooking the eastern end of the Crimean Peninsula; the eastern flank of the old Bosporan Kingdom] by the Polovtsy. According to Harkavy’s opinion the vernacular of these Jews at least since the 9th century was Slavic, and only in the 17th century, when the Ukrainian Jews fled from the pogroms of Chmelnitzki [Bogdan Chmelnitzki, Ukrainian Cossack, 1593-1657, led the successful Cossack rebellion against Poland with help from the Crimean Tatars], did Yiddish become the language of Jews in Poland.

In various manners the Jews also came to Kiev and settled there. Already under Igor, the lower part of the city was called Kosary; in 933 Igor brought Jews that had been taken captive in Kerch. Then in 965 Jews taken captive in the Crimea were brought there; in 969 Kosaren from Atil and Samander, in 989 from Cherson and in 1017 from Tmutarakan. In Kiev western Jews also emerged in connection with the caravan traffic from west to east, and starting at the end of the 11th century, maybe on account of the persecution in Europe during the first Crusade.

Later researchers confirm likewise that in the 11th century, the “Jewish element” in Kiev is to be derived from the Khazars. Still earlier, at the turn of the 10th century the presence of a “khazar force and a khazar garrison” was chronicled in Kiev. And already in the first half of the 11th century the Jewish-khazar element in Kiev played “a significant roll.” In the 9th and 10th century, Kiev was multinational and tolerant.

At the end of the 10th century, in the time when Prince Vladimir [Vladimir I. Svyatoslavich 980-1015, the Saint, Grand Prince of Kiev] was choosing a new faith for the Russians. There were not a few Jews in Kiev, and among them some educated men were suggested taking on the Jewish faith. The choice fell out otherwise than it had 250 years earlier in the Khazar Kingdom. Karamsin [1766-1826, Russian historian] relates it like this: “After he (Vladimir) had listened to the Jews, he asked where their homeland was. ‘In Jerusalem,’ answered the delegates, ‘but God has chased us in his anger and sent us into a foreign land.’ ‘And you, whom God has punished, dare to teach others?’ said Vladimir. ‘We do not want to lose our fatherland like you have.’” After the Christianization of the Rus, according to Bruzkus, a portion of the Khazar Jews in Kiev also went over to Christianity and afterwards in Novgorod perhaps one of them—Luka Zhidyata—was even one of the first bishops and spiritual writers.

Christianity and Judaism, side-by-side in Kiev, inevitably led that the learned zealously contrasted them. From this dynamics emerged the work significant to Russian literature, “Sermon on Law and Grace” [by Hilarion, first Russian Metropolitan] in the middle 11th century, which contributed to the settling of a Christian consciousness for the Russians that lasted for centuries. “The polemic here is as fresh and lively as in the letters of the apostles.” In any case, it was the first century of Christianity in Russia. For the Russian neophytes of that time, the Jews were interesting, especially in connection to their religious presentation, and even in Kiev there were opportunities for contact with them. The interest was greater than later in the 18th century, when they again became physically close.

Then, for more than a century, the Jews took part in the expanded commerce of Kiev. “In the new city wall (completed in 1037) there was the Jews’ Gate, which closed in the Jewish quarter.” The Kiev Jews were not subjected to any limitations, and the princes did not handle themselves hostilely, but rather vouchsafed protection for them, especially Sviatopolk Iziaslavich [Prince of Novgorod 1078-1087, Grand Prince of Kiev 1093-1113] , since the trade and enterprising spirit of the Jews brought the princes financial advantage.

In 1113, Vladimir, later called Monomakh, out of qualms of conscience, even after the death of Sviatopolk, hesitated to ascend the Kiev Throne prior to one of the Svyatoslavich’s, and “exploiting the anarchy, rioters plundered the house of the regimental commander Putiata and all Jews that had stood under the special protection of the greedy Sviatopolk in the capital city… One reason for the Kiev revolt was apparently the usury of the Jews: probably, exploiting the shortage of money of the time, they enslaved the debtors with exorbitant interest.” For example, there are indications in the “Statute” of Vladimir Monomakh that Kiev money-lenders received interest up to 50% per annum.

Karamsin therein appeals to the Chronicles and an extrapolation by Basil Tatistcheff [1686-1750: student of Peter the Great, first Russian historian]. Moreover, in Tatistcheff: “Afterwards they clubbed down many Jews and plundered their houses, because they had brought about many sicknesses to Christians and commerce. They had brought great damage. Many of them, who had gathered in their synagogue seeking protection, defended themselves as well as they could until Vladimir would arrive.” But when he came, “the Kievites pleaded with him for retribution toward the Jews, because they had taken all the trades from Christians and under Sviatopolk had had much freedom and power… They had also brought many over to their faith.”

According to M. N. Pokrovski, the Kiev Pogrom of 1113 had social and not national character. However the leaning of this “class-conscious” historian toward social interpretations is well known.

After he ascended to the Kiev throne, Vladimir answered the complainants, “Since many [Jews] everywhere have received access to the various princely courts and have migrated there, it is not appropriate for me, without the advice of the princes, and moreover contrary to right, to permit killing and plundering them. Hence I will without delay call the princes to assemble, to give counsel.” In the Council a law limiting the interest was established, which Vladimir attached to Yaroslav’s “Statute.” Karamsin reports, appealing to Tatistcheff, that Vladimir “banned all Jews” upon the conclusion of the Council, “and from that time forth there were none left in our fatherland.” But at the same time he qualifies: “In contrast, in the Chronicles it says that in 1124 the Jews in Kiev died in a great fire; consequently, they had not been banned.” Bruzkus explains, that it “was a whole Quarter in the best part of the city… at the Jew’s Gate next to the Golden Gate.”

At least one Jew enjoyed the trust of Andrei Bogoliubskii [or Andrey Bogolyubsky] in Vladimir. “Among the confidants of Andrei was a certain Ephraim Moisich, whose patronymic Moisich or Moisievich indicates his Jewish derivation,” and who according to the words of the Chronicle was among the instigators of the treason by which Andrei was murdered. However there is also a notation that says that under Andrei Bogoliubskii “many Bulgarians and Jews from the Volga territory came and had themselves baptized” and that after the murder of Andrei his son Georgi fled to a Jewish Prince in Dagestan.

In any case the information on the Jews in the time of the Suzdal Rus is scanty, as their numbers were obviously small.

The Jewish Encyclopedia notes that in the Russian heroic songs (Bylinen) the “Jewish Czar”—e.g. the warrior Shidowin in the old Bylina—is “a favorite general moniker for an enemy of the Christian faith.” At the same time it could also be a trace of memories of the struggle against the Khazars. Here, the religious basis of this hostility and exclusion is made clear. On this basis, the Jews were not permitted to settle in the Muscovy Rus.

The invasion of the Tatars portended the end of the lively commerce of the Kiev Rus, and many Jews apparently went to Poland. (Also the Jewish colonization into Volhynia and Galicia continued, where they had scarcely suffered from the Tatar invasion.) The Encyclopedia explains: “During the invasion of the Tatars (1239) which destroyed Kiev, the Jews also suffered, but in the second half of the 13th century they were invited by the Grand Princes to resettle in Kiev, which found itself under the domination of the Tatars. On account of the special rights, which were also granted the Jews in other possessions of the Tatars, envy was stirred up in the town residents against the Kiev Jews.”

Something similar happened not only in Kiev, but also in the cities of North Russia, which “under the Tatar rule, were accessible for many merchants from Khoresm or Khiva, who were long since experienced in trade and the tricks of profit-seeking. These people bought from the Tatars the principality’s right to levy Tribute, they demanded excessive interest from poor people and, in case of their failure to pay, declared the debtors to be their slaves, and took away their freedom. The residents of Vladimir, Suzdal, and Rostov finally lost their patience and rose up together at the pealing of the Bells against these usurers; a few were killed and the rest chased off.” A punitive expedition of the Khan against the mutineers was threatened, which however was hindered via the mediation of Alexander Nevsky. “In the documents of the 15th century, Kievite Jewish tax-leasers are mentioned, who possessed a significant fortune.”

__________

[1] Solzhenitsyn’s first non-fiction work is The Gulag Archipelago (1973). Two Hundred Years Together (2002) was published in Russian.

What the experts said of David Irving


British historian, David Irving, perhaps the greatest living authority on the Nazi era – Professor Stephen Spender, The New York Times Review of Books

On Churchill’s War: Enormous mastery of the sources and ability to maintain a sweep of narrative and command of detail that carry the reader along. – Professor Donald Cameron Watt

On Hitler’s War: It was thoroughly researched and employed a variety of themes… It also confirmed Irving’s reputation as one of the world’s most thorough researchers and an exciting and readable ‘historian’. – Board of Deputies of British Jews

On Hitler’s War: No praise can be too high for Irving’s indefatigable scholarly industry. He has sought and found scores of new sources, including many private diaries. Mr Irving’s craftsmanship as a writer has improved immensely, and I have enjoyed reading his long work from beginning to end. – Professor Hugh Trevor Roper

On Hitler’s War: This ground is traversed with a sense of immediacy and grasp of detail lacking in many of the recent Führer biographies… Mr Irving’s mastery of the German sources is superb. – Professor Donald Cameron Watt

On Hitler’s War: David Irving has ransacked the world’s archives; he has discovered eye-witness accounts; he has unearthed diaries and correspondence which were thought to have been destroyed… a narrative which is, for all its inevitable complexities, remarkably comprehensible and, surprisingly readable. – Professor J.E. Molpurgo

On Goebbels. Mastermind of the Third Reich: Irving does not deny that Jews were horribly butchered or just kept in such conditions as to die in their millions. Nevertheless, the book has received execration in some American pre-publication reviews for its alleged denials of the Holocaust and exculpations of Hitler… There is no truth in these accusations. – Professor Professor Norman Stone, The Sunday Times, April 14,1996.

On Goebbels. Mastermind of the Third Reich: David Irving knows more than anyone alive about the German side of the Second World War. He discovers archives unknown to official historians… His greatest achievement is Hitler’s War… indispensable to anyone seeking to understand the war in the round. Irving as usual, knows more than anyone of the details [of the death of Goebbels’ family in 1945]. He does not spare us. – Professor Sir John Keegan, The Daily Telegraph, April 20, 1996

On Göring: At the Nuremberg trials he defended himself with vigour and rebutted some of the charges that had wrongfully been made against him. It also came out in matters of art, on which David Irving is rather good. – Professor Norman Stone in The New Statesman, August 18, 1989.

On Goebbels. Mastermind of the Third Reich: Some critics, including Deborah Lipstadt of Emory University, have accused Irving of ‘trying to destroy the memory of those who… perished at the hands of tyrants.’ Even a cursory inspection of this new, 700-page plus account [Goebbels] does not support that assertion. – Professor Francis L. Loewenheim

On Goebbels. Mastermind of the Third Reich: Mr Irving would be a high price to pay for freedom from the annoyance that he causes us. The fact is that he knows more about National Socialism than most professional scholars in his field, and students of the years 1933 1945 owe more than they are always willing to admit to his energy as a researcher and to the scope and vigor of his publications. – Professor Gordon A Craig

On Göring: Irving’s research effort is awesome. – Professor Larry Thompson in The Chicago Tribune

David Irving… has mastered his material and written a very readable biography. – Professor Hugh Trevor-Roper (Lord Dacre) in The Sunday Telegraph, August 20, 1989.

On Göring: A very readable book, for Irving has always written with verve and energy… It tells us a great deal that we did not know… Highly interesting… Marvellous stuff… An absorbing account… Most intriguing. – Professor Gordon A Craig

On Churchill’s War: A vivid portrait accompanied by much striking and original analysis. It is certainly no mere repeat of the usual hagiography. Once again David Irving shows himself a master of documentation. – Prof. John Erickson, April 30, 2001

On Rommel: David Irving has been so successful in building up a reputation as The Man You Love To Hate that his merits as an historian are too easily forgotten… But professional historians have always envied him his immense capacity for work and his astonishing luck including new documents; and they should be grateful to him… But his fellow historians can take nothing but pleasure in [this] work. – Professor Michael Howard

A fascinating study of the brilliant Rommel. It enables the reader to experience the emotions of a warrior in battle. – Mark W. Clark, General, U.S. Army (retired)

David Irving’s full study The Rise and Fall of the Luftwaffe therefore deserves a warm welcome… Mr. Irving has made splendid use of the Milch papers and other German records which he has been able to study. – Capt. Stephen Roskill, UK official historian

Most of Irving’s books are big, solid works like this. All are well written, exciting, fun to read, and all contain new information based on sensational discoveries. – Stephen Ambrose, Washington Post Book World

David Irving specialises in the blunders of war. He also knows how to appraise the unassuming heroism of the ordinary man. From both points of view, his present book on the destruction of convoy PQ.17 is even better than the one which made his name on the bombing of Dresden. It is a melancholy story, with many separate strands leading to disaster. – Professor A. J. P. Taylor, The Observer

The result is a biography of Milch, slanted as it were towards the Luftwaffe… This one is scholarly, fair and highly informative. – Professor A. J. P. Taylor, The Observer

Published in: on April 6, 2019 at 8:39 am  Comments (6)  

Summer 1945 • 7

by Tom Goodrich

Finally, the two machine-guns were reloaded and the order to fire was given. In a moment, as the bullets tore into them, the young Germans standing fell upon the bodies below. Perhaps all three were killed outright; or perhaps, in yet another miracle, perhaps the three were merely wounded and feigned death.

Certain it was that among all the wounded soldiers, their lips prayed silently, under their breath, “Please, dear God, oh, please… please do not let this happen.”

In a short while, newly freed concentration camp prisoners in their striped clothing were handed pistols and ordered by the Americans to go among the stacks of bodies and finish the job. Thus, as .45 caliber slugs mechanically blew open the skulls of all German soldiers, dead and living alike, any miracles at Dachau officially ended.

“We shot everything that moved,” one GI bragged.

“We got all the bastards,” gloated another.

In Henry Morgenthau’s world, there was no room for “miracles”—Germany must perish and all Germans must die.
 

______ 卐 ______

 
Editor’s note: The footnotes have been omitted in the quotations above. Summer 1945 is a book that exposes the atrocities committed by the United States in Japan and Germany. If the reader wants a book by the same author that only talks about the allied atrocities in Germany, obtain a copy of Hellstorm, The Death of Nazi Germany: 1944-1947 (sample chapter: here).

Published in: on March 6, 2019 at 9:36 am  Comments Off on Summer 1945 • 7  

Christianity’s Criminal History, 114

St. John Chrysostom exhorting Aelia Eudoxia. Note how the Empress—the spouse of the Roman Emperor Arcadius—, in this painting by Jean-Paul Laurens, has people in her Byzantine entourage who are not whites.

Editor’s note: In a nationalist forum last month a commenter said:

A BS narrative that makes no sense. The idea that Jews created Christianity to subjugate the world is absurd and has no basis in historical fact. Anyone with a basic knowledge of history knows that anti-Jewish Rome and Byzantium spread Christianity—to the Jews disfavour.

It is true that some Jews suffered with the Christian emperors from the times of Constantine, but it cannot be said that the spread of Christianity was unfavourable to them. Quite the contrary: by the time of the reign of Theodosius II only two religions were legal in the Roman Empire: Judaism and Christianity! Not gratuitously I called ‘Apocalypse for Whites’ my translations of Evropa Soberana’s book on Judea vs. Rome.

The mentioned commenter does not seem to understand the double-edged strategy of the Semitic Christians of the Ancient World. Contemporary Jews are capable to withstand the open anti-Semitism of millions of Muslim migrants. Why they do that? Because they want to dilute the blood of the Aryan Man within his own land. In the same way, in the Ancient World they tolerated some repression since Constantine and his successors in order to annihilate the Greco-Roman culture of the Hellenes (i.e., the White culture), their true enemy.

Byzantium took over after the Western Roman Empire collapse. Byzantium had far more riches than Rome and its rule lasted 1,000 years. The Jews were greatly restricted under Byzantium rule. Again, you demonstrate your historical ignorance.

Does the commenter ignore that in the times of Byzantium (Constantinople) a war was fought—a war of ethnic cleansing of pure Whites instigated by St. John Chrysostom? When Karlheinz Deschner writes below about a mood, ‘typical of the anti-Germanism that prevailed in Constantinople’, one must keep in mind that the xenophobic muds of the old Byzantium disliked the blond Nordics and massacred 7,000 of them, women and children included.

Christian readers of the history of Constantinople, even those who comment in Alt-Right forums, usually don’t care about the ethnicity of the residents of the Mud City that Constantine had founded. Not even Richard Spencer has cared about it when he mentions Byzantium in glowing terms. New visitors of this site who have not read Evropa Soberana’s essay should read it now (see sticky post), together with the only histories about the White race, by William Pierce and Arthur Kemp, that have been written.

Karlheinz Deschner wrote:
 

______ 卐 ______

 

The massacre of Goths in Constantinople

Arcadius, who was still a boy, was named Augustus in 383 and in 384 became independent sovereign of the East. He was educated first by his mother Aelia Flaccilla, a strict Catholic, and then by the deacon Arsenius, who came from Rome. Although not without training—even a pagan, Themistius, prefect of Constantinople, had been his teacher—, the monarch always depended on his advisors and also his wife Aelia Eudoxia (mother of St. Pulcheria and Theodosius II): a determined anti-German, that pushed Arcadius against the ‘heretics’ and the followers of the old faith, and who largely directed his internal policy. On August 7, 395, the emperor, who was then seventeen years old, censured the negligence of the authorities in the persecution of idolatrous cults.

General Gainas, an Arian Goth, who rose rapidly in the Roman army, had succeeded in the meantime. He was in 394 in the war against Eugenius; in 395, in the campaign of Stilicho against Alaric. Gainas participated next in the murder of Rufinus, and from 396 to 399, under the command of Eutropius, became et magister utrius que militiae. One day they sent Gainas to the leaders of the party opposed to the Germans, their greatest adversary: the consul Aurelian, the consular Saturninus and the clerk John. However, the Goth only touched them with the sword, manifestly implying that they would have deserved death, and sent them into exile.

Now, after an unfortunate operation in the year 399 against the Goth Tribigild, who had risen in arms, Gainas fell into suspicion. Also in Constantinople, as a reaction to the pillages of the Goths, the tributes of war and all kinds of demagogues, a rigorous national orientation had developed, a remarkable anti-Germanism ‘represented mainly by Orthodox Christians’ (Heinzberger). The people, incited with rumours, hated the Germans, the ‘barbarians’ and the Arian ‘heretics’, who even aspired to have their own church in the capital. For this reason, Gainas maintained a lively polemic with patriarch John Chrysostom, who tried vehemently to ‘convert’ the Goths and who had assigned to the Catholic Goths a temple of their own, the church of Saint Paul, thus becoming ‘the founder of a German national church in Constantinople’ (Baur, Catholic).

However, the bishop strictly banned Arian religious services. He protested before the emperor against the requests of Gainas of a church of his own. Expletives against the Arians and the remaining ‘heretics’ were unleashed. He prayed insistently to the sovereign, dominated by Eudoxia, the anti-German fanatic—since the year 400 she was considered ‘August’—who did not allow the dogs to be thrown at the saint. It is better to lose the throne than to betray the house of God. Compare this to the similar advice given by Chrysostom’s colleague, Ambrose. The intervention of the bishop encouraged the citizens, with whom conflicts had already taken place. They rebelled in the so-called ‘hot summer of the year 400’, probably due to xenophobia, the differences between the two peoples. ‘However, what was decisive was the confessional antagonism; the shedding of blood begins, curiously, when Gainas demands for its Argive Goths the concession of a church’ (Aland).

The national party, which had armed the citizens, attacked along with the Roman garrison and the palace guard, the Goth minority. Gainas was saved with a part of his troops on the night of July 12, 400, when the assault took place at the city gate. However, many of their soldiers, along with their wives and children, were killed or burned inside the ‘church of the Goths’, where they had sought refuge; in total, apparently, more than seven thousand people. It occurred ‘at the instigation of Bishop Chrysostom’ (Ludwig), though perhaps to a greater extent at the behest of the later Bishop Synesius. His manifestations as an emissary are typical of the anti-Germanism that prevailed in Constantinople.

The prestige of St. John Chrysostom ‘was reinforced by these disturbances’. Nevertheless, it was not, as the Catholic Stockmeier thinks, because he was ‘above the parties’ but because he was on the side of the victors. The Catholics, who avoided the open struggle, removed the roof of the church and massacred the ‘barbarians’ with a shower of burning stones and beams, killing every last one of them (thirty-four years before, the procedure had already given good results in Rome in the fight between two popes). After the battle, they sang a thanksgiving to heaven and Chrysostom once again praised the man who directed human destinies in his sermon.

The fugitive Gainas, now officially an enemy of the State, went to Thrace to join his people on the other side of the lower Danube. However, after the annihilation of his army, on crossing the Hellespont on 23 December of the year 400, he was killed and his head sent to Constantinople at the beginning of the following year.

______ 卐 ______

To contextualise these translations of Karlheinz Deschner’s history of the Church in 10-volumes, Kriminalgeschichte des Christentums, read the abridged translation of Volume I.

Summer 1945 • 4

by Tom Goodrich

Although cold-blooded and deliberate, the murder of disarmed and helpless German soldiers by the Americans was nothing new; it was a ruthless policy that stretched from the beaches of Normandy all the way through France, Belgium and into Germany. Dachau was only one of thousands of deliberate massacres that had taken place throughout the defeated Reich, on land, on sea and from the air, during the last year of war. If there was any significance at all to the Dachau slaughter, it was that the war, for all intents and purposes, was finally over. As far as any strategic value to the Allied war effort, there was none at Dachau. Nor was there any strategic value to the countless massacres that occurred during the deliberate firebombing of German cities where hundreds of thousands of women and children were burned alive. Nor was there any strategic value to the sinking of numerous refugee ships on the Baltic filled mostly with the very old and the very young. They were, all of them, simply a harvest of hate.

In 1933, after Adolf Hitler came to power, the World Jewish Congress declared economic warfare against Germany. Well aware of Hitler’s plan to end all Jewish influence in Germany—economically, politically, culturally—influential Jews in Europe and America engaged in a vast anti-German propaganda campaign. The campaign, said organizer Samuel Untermeyer of the United States, was a “holy war… a war that must be waged unremittingly… [against] a veritable hell of cruel and savage beasts.” [1]

As a consequence, Germans responded in kind with a campaign of their own. While citizens were encouraged to shun Jewish businesses, a series of laws were enacted designed to not only drive Jews from the German arts, the media and the professions, but laws were passed to force them entirely from the nation as well. As the economic struggle continued, Jewish journalists, writers, playwrights, and filmmakers from around the globe joined the fray. With the outbreak of war in 1939 and the entry of the United States into the conflict two years later, the war of words reached pathological proportions. Increasingly, as rumors of widespread persecution against Jews under Nazi control spread, the propaganda campaign directed at Hitler and National Socialism devolved swiftly into a fanatical cry of extermination. Nowhere was hatred more intense than among American Jews.

“[A] cancer flourishes in the body of the world and in its mind and soul, and… this cancerous thing is Germany, Germanism, and Germans…,” announced Hollywood script-writer and director, Ben Hecht. “That this most clumsy of all human tribes—this leaden-hearted German—should dare to pronounce judgment on his superiors, dare to outlaw from the world the name of Jew—a name that dwarfs him as the tree does the weed at its foot—is an outrageous thing… It is an evil thing.” [2]

“Germany must perish…,” echoed Theodore N. Kaufman in a widely-read book of the same name. “There remains then but one mode of ridding the world forever of Germanism—and that is to stem the source from which issue those war-lusted souls, by preventing the people of Germany from ever again reproducing their kind.” [3]

After years of this and other poisonous propaganda in newspapers, magazines and movies, eventually, in the minds of a sizable percentage of Americans and Britons, little distinction was drawn between killing a Nazi soldier and killing a German child.

On September 15, 1944, US President Franklin D. Roosevelt made the demand for extermination official when he endorsed the so-called “Morgenthau Plan.” Named for Roosevelt’s Secretary of the Treasury, Henry Morgenthau, but actually conceived by the secretary’s top aide, Harry Dexter White—both of whom were Jewish—the program called for the complete destruction of Germany after the victory had been won. In addition to the dismantling or destruction of German industry and the permanent closure of mines, the Morgenthau Plan called for a reduction of the Reich’s land area by one half. As many calculated, and as Roosevelt, Gen. George C. Marshall and other proponent s of the plan well knew, this act guaranteed that roughly two-thirds of the German population, or fifty million people, would soon die of starvation. With the remnant of the population reduced to subsistence farming, and with the shrunken nation totally at the mercy of hostile European neighbors, it was estimated that within two generations Germany would cease to exist. [4]

“Henry, I am with you 100%,” Roosevelt assured his Treasury Secretary. [5]

“They have asked for it…,” snapped Morgenthau when someone expressed shock at the plan. “Why the hell should I worry about what happens to their people?” [6]

“You don’t want the Germans to starve?” Roosevelt’s incredulous son-in-law asked the president in private.

“Why not?” replied Roosevelt without batting an eye. [7]

In fact, the American president had even greater plans for those Germans who were not starved to death or otherwise murdered.

“We have got to be tough with Germany and I mean the German people, not just the Nazis,” Roosevelt privately assured Henry Morgenthau. “You either have to castrate the German people or you have got to treat them in such a manner so they can’t go on reproducing.” [8]

“The German is a beast,” agreed Dwight D. Eisenhower, Supreme Allied Commander in Europe. Not only would the top general give the Morgenthau Plan his whole-hearted support, but he would personally do his utmost to kill as many Germans—soldiers and civilians—as he possibly could. [9]

And thus did the murderous Morgenthau Plan become the undeclared, but understood, American policy toward Germany. From the firebombing of Hamburg in 1943 to the firebombing of Dresden in 1945, the goal of the British RAF and the US Eighth Air Force was now to kill every man, woman and child in every German city and town. Likewise, from their first footfall into Germany, the goal of the Red Army in the east and the American army in the west was to rape, and often murder, every woman they caught, to kill all the men they captured and to destroy or steal virtually everything German they came in contact with.
_______________

NOTES

[1] New York Times, August 7, 1933; Ralph Grandinetti, “Germany’s Plan to Resettle Jews in Madagascar,” The Barnes Review 4, no. 3 (May/June 1998), 26.

[2] Ben Hecht, A Guide for the Bedeviled (New York: Charles Scribner’s Sons, 1944), 120, 115, 130, 144, 155, 156.

[3] Theodore N. Kaufman, Germany Must Perish! (Newark, N.J.: Argyle Press, 1941), 6, 7, 28, 86.

[4] Russell D. Buhite, Decisions at Yalta (Wilmington, Del.: Scholarly Resources, Inc., 1986), 25; Eugene Davidson, The Death and Life of Germany (New York: Alfred Knopf, 1959), 6.

[5] “War Crimes: USA,” Lt. Col. Gordon “Jack” Mohr, AUS Ret., LINK

[6] Buhite,Yalta, 23.

[7] Diary of Henry Morgenthau, entry for March 20, 1945.

[8] “David Irving’s Introduction to the Morgenthau Plan,” The Morgenthau Plan, LINK

[9] Thomas Goodrich, Hellstorm—The Death of Nazi Germany, 1944-1947 (Sheridan, CO: Aberdeen Books, 2010), 167.

 

______ 卐 ______

 

Summer, 1945: Germany, Japan and the Harvest of Hate (Paperback, 2018) is avaliable from Amazon Books: here.

Darkening Age, 21

Pieter Coecke van Aelst, Story of Saint Paul: The Burning of the
Books at Ephesus
, designed ca. 1529, woven before 1546 (medium:
wool and silk, woven under the direction of Jan van der Vyst).

 

Editor’s note. Bold-typed emphasis in the last paragraph is mine. In chapter eleven of The Darkening Age: The Christian Destruction of the Classical World, Catherine Nixey wrote:

In Egypt, a fearsome monk and saint named Shenoute entered the house of a man suspected of being a pagan and removed all his books. The Christian habit of book-burning went on to enjoy a long history. A millennium later, the Italian preacher Savonarola wanted the works of the Latin love poets Catullus, Tibullus and Ovid to be banned while another preacher said that all of these ‘shameful books’ should be let go, because if you are Christians you are obliged to burn them’…

* * *

Before there had been competing philosophical schools, all equally valid, all equally arguable. Now, for the first time, there was right—and there was wrong. Now, there was what the Bible said—and there was everything else. And from now on any belief that was ‘wrong’ could, in the right circumstances, put you in grave danger.

As Dirk Rohmann has highlighted, Augustine said that works that opposed Christian doctrine had no place in Christian society and had scant time for much of Greek philosophy. The Greeks, Augustine said dismissively, ‘have no ground for boasting of their wisdom’. The Church’s authors were greater, and more ancient. John Chrysostom went far further. He described pagan philosophy as a madness, the mother of evils and a disease.

Classical literature was filled with the incorrect and demonic and it came under repeated and vicious attack from the Church Fathers. Atheism, science and philosophy were all targeted. The very idea that mankind could explain everything through science was, as Rohmann has shown, disparaged as folly. ‘Stay clear of all pagan books!’ the Apostolic Constitutions advised Christians bluntly. ‘For what do you have to do with such foreign discourses, or laws, or false prophets, which subvert the faith of the unstable?’ If you wish to read about history, it continued, ‘you have the Books of Kings; if philosophy and poetry, you have the Prophets, the Book of Job and the Proverbs, in which you will find greater depth of sagacity than in all of the pagan poets and philosophers because this is the voice of the Lord… Do therefore always stay clear of all such strange and diabolical books!’…

An accusation of ‘magic’ was frequently the prelude to a spate of burnings. In Beirut, at the turn of the sixth century, a bishop ordered Christians, in the company of civil servants, to examine the books of those suspected of this. Searches were made, books were seized from suspects and then brought to the centre of the city and placed in a pyre. A crowd was ordered to come and watch as the Christians lit this bonfire in front of the church of the Virgin Mary. The demonic deceptions and ‘barbarous and atheistic arrogance’ of these books were condemned as ‘everybody’ watched ‘the magic books and the demonic signs burn’. As with the destruction of temples, there was no shame in this…

What did the books burned on such occasions really contain? Doubtless some did contain ‘magic’—such practices were popular prior to Christianity and certainly didn’t disappear with its arrival. But they were not all. The list given in the life of St Simeon clearly refers to the destruction of books of Epicureanism, the philosophy that advocated the theory of atomism. ‘Paganism’ appears to have been a charge in itself—and while it could mean outlawed practices it could, at a stretch, refer to almost any antique text that contained the gods. Christians were rarely good chroniclers of what they burned.

Sometimes, clues to the texts remain. In Beirut, just before the bonfire of the books, pious Christians had gone to the house of a man suspected of owning books that were ‘hateful to God’. The Christians told him that they ‘wanted the salvation and recovery of his soul’; they wanted ‘liberation’. These Christians then entered his home, inspected his books and searched each room. Nothing was found—until the man was betrayed by his slave. Forbidden books were discovered in a secret compartment in a chair. The man whose house it was—clearly well aware of what such ‘liberation’ might involve—‘fell to the ground and begged us, in tears, not to hand him over to the law’. He was spared the law but forced to burn his books. As our chronicler Zachariah records with pleasure, ‘when the fire was lit he threw the books of magic into it with his own hands, and said that he thanked God who had granted him with his visit and liberated him from the slavery and error of demons’. One of the books removed from the house in Beirut is mentioned: it is very possible it was not magic but a history by a disapproved-of Egyptian historian.

Divination and prophecy were often used as pretexts to attack a city’s elite. One of the most infamous assaults on books and thinkers took place in Antioch. Here, at the end of the fourth century, an accusation of treasonous divination led to a full-scale purge that targeted the city’s intellectuals. By sheer chance, Ammianus Marcellinus, a non-Christian and one of the finest historians of the era, happened to be in the city; a wonderful piece of luck for later historians and wretched luck for the man himself, who was horrified. As Ammianus describes it,

the racks were set up, and leaden weights, cords, and scourges put in readiness. The air was filled with the appalling yells of savage voices mixed with the clanking of chains, as the torturers in the execution of their grim task shouted: ‘Hold, bind, tighten, more yet.’

A noble of ‘remarkable literary attainments’ was one of the first to be arrested and tortured; he was followed by a clutch of philosophers who were variously tortured, burned alive and beheaded. Educated men in the city who had considered themselves fortunate now, Damocles-like, realized the fragility of their fortune. Looking up, it was as if they saw ‘swords hung over their heads suspended by horse-hairs from the ceiling’.

And, once again, there was the burning of books as bonfires of volumes were used as post-hoc justification for the slaughter. Ammianus Marcellinus writes with distaste that

innumerable books and whole heaps of documents, which had been routed out from various houses, were piled up and burnt under the eyes of the judges. They were treated as forbidden texts to allay the indignation caused by the executions, though most of them were treatises on various liberal arts and on jurisprudence.

Many intellectuals started to pre-empt the persecutors and set light to their own books. The destruction was extensive and ‘throughout the eastern provinces whole libraries were burnt by their owners for fear of a similar fate; such was the terror which seized all hearts’. Ammianus wasn’t the only intellectual to be scared in these decades. The orator Libanius burned a huge number of his own works…

* * *

The Great Library of Alexandria might have attempted to collect books on every topic, but Christianity was going to be considerably more selective…

One surviving Byzantine manuscript of Ovid has been scarred by a series of ridiculous redactions—even the word ‘girl’ seems to have been considered too racy to remain. In the seventeenth and eighteenth centuries, Jesuits were still censoring and bowdlerizing their editions of the classics. Individual abbots, far from Umberto Eco’s avenging intellectual ideal, sometimes censored their own libraries. At some point in the fifteenth century, a note was left in a mutilated manuscript in Vienna. ‘At this point in the book,’ it records, ‘there were thirteen leaves containing works by the apostate Julian; the abbot of the monastery… read them and realised that they were dangerous, so he threw them into the sea.’

Much classical literature was preserved by Christians. Far more was not. To survive, manuscripts needed to be cared for, recopied. Classical ones were not. Medieval monks, at a time when parchment was expensive and classical learning held cheap, simply took pumice stones and scrubbed the last copies of classical works from the page. Rohmann has pointed out that there is even evidence to suggest that in some cases ‘whole groups of classical works were deliberately selected to be deleted and overwritten in around AD 700, often with texts authored by [the fathers of the Church or by] legal texts that criticised or banned pagan literature’. Pliny, Plautus, Cicero, Seneca, Virgil, Ovid, Lucan, Livy and many, many more: all were scrubbed away by the hands of believers…

The texts that suffer in this period are the texts of the wicked and sinful pagans. From the entirety of the sixth century only ‘scraps’ of two manuscripts by the satirical Roman poet Juvenal survive and mere ‘remnants’ of two others, one by the Elder and one by the Younger Pliny.

From the next century there survives nothing save a single fragment of the poet Lucan.

From the start of the next century: nothing at all.

Far from mourning the loss, Christians delighted in it. As John Chrysostom crowed, the writings ‘of the Greeks have all perished and are obliterated’. He warmed to the theme in another sermon: ‘Where is Plato? Nowhere! Where Paul? In the mouths of all!’

The fifth-century writer Theodoret of Cyrrhus observed the decline of Greek literature with similar enthusiasm. ‘Those elaborately decorated fables have been utterly banned,’ he gloated. ‘Who is today’s head of the Stoic heresy? Who is safeguarding the teachings of the Peripatetics?’ No one, evidently, for Theodoret concludes this homily with the observation that ‘the whole earth under the sun has been filled with sermons’.

Augustine contentedly observed the rapid decline of the atomist philosophy in the first century of Christian rule. By his time, he recorded, Epicurean and Stoic philosophy had been ‘suppressed’—the word is his. The opinions of such philosophers ‘have been so completely eradicated and suppressed… that if any school of error now emerged against the truth, that is, against the Church of Christ, it would not dare to step forth for battle if it were not covered under the Christian name’…

Much was preserved. Much, much more was destroyed. It has been estimated that less than ten per cent of all classical literature has survived into the modern era. For Latin, the figure is even worse: it is estimated that only one hundredth of all Latin literature remains. If this was ‘preservation’—as it is often claimed to be—then it was astonishingly incompetent. If it was censorship, it was brilliantly effective. The ebullient, argumentative classical world was, quite literally, being erased.

Summer 1945 • 3

Of all the graphic photos I have viewed in my years of research, the most horrific is not the smoldering bodies at Dresden after the fire­ storm, not the German women and children flattened by Soviet tanks on a snowy road in East Prussia, but that of the bodies at Dachau. No, not the bodies; not the emaciated concentration camp inmates who died not from a deliberate policy of extermination—as we have been told for decades now by the victors—not those, not those who had succumbed in the late stages of the war to typhus, diphtheria, dysentery, starvation, and neglect. No, the bodies I speak of were German bodies, German soldiers. And the photo is graphic not merely for the obvious; the photo is hideous more for what is not actually seen, than what is. There is a crushing, paralyzing oppression in the gray tones of the image; there is an overwhelming sense of evil in the very air; there is a terrifying embodiment of hate and malice in the forms of the Americans as they mechanically, and with utter detachment, go about their inhuman business.

As US forces swept through Bavaria toward Munich in late April, 1945, most German guards at the concentration camp near Dachau wisely fled. To maintain control and arrange for an orderly transfer of the 32,000 prisoners to the approaching Allies, and despite signs at the gate warning, “No entrance-typhus epidemic,” several hundred German soldiers obeyed when they were ordered to the prison.

When American units reached the camp the following day, the GIs were horrified by what they saw. Outside the prison were rail cars brim full with diseased and starved corpses. Inside the camp, wrote a witness, were found “a room piled high with naked and emaciated corpses… Since all the many bodies were in various stages of decomposition, the stench of death was overpowering.”

Unhinged by the nightmare surrounding them, conditioned by years of vicious anti-German propaganda, the troops turned their fury on the now disarmed German soldiers. While one group of over three hundred were led away to a walled enclosure, other Germans were murdered in the guard towers, in the barracks, or they were chased through the streets. All were soon caught and many were deliberately wounded in the legs, then turned over to camp inmates who first tortured, then tore limb from limb the helpless men and boys.

A German guard came running toward us. We grabbed him and were standing there talking to him when… [a GI] came up with a tommy-gun. He grabbed the prisoner, whirled him around and said, “There you are you son-of -a-bitch!” The man was only about three feet from us, but the soldier cut him down with his sub-machine gun. I shouted at him, “what did you do that for, he was a prisoner?” He looked at me and screamed “Gotta kill em, gotta kill em.” When I saw the look in his eyes and the machine gun waving in the air, I said to my men, “Let him go.” [1]

While the tortures and murders were in progress, 350 German soldiers were lined up against a wall, two machine-guns were planted, then the Americans opened fire. Those yet alive when the fusillade ended, including the three young men still standing, were forced to wait amid the bloody carnage while the machine-guns were reloaded.

___________

[1] Howard Buechner, Dachau—The Hour of the Avenger (Metarie, Louisiana: Thunderbird Press, 1986), 75-76.

History

To the sticky post, I just added the phrase, ‘If you think the news is fake, wait until you learn about History!’

Yesterday I saw YouTube moments when Jean-François Gariépy refuted, in ‘Vox Delusion’, Vox’s pseudoscientific pronouncements on biology. I told myself how alienated these guys from Alt-Lite and Alt-Right are regarding the humanities! If History is the mighty tower of experience, it doesn’t matter that a high IQ fellow like Gariépy says scientifically accurate things. Ultimately all that can go to the trashcan if it is not properly accompanied by a solid nexus with the past of the West. And Gariépy is so ignorant about elemental facts of History that he ignores that the ancient Greeks, and the patrician Romans, were whites of the Nordic type.

If we pay attention to what I have been saying in the sticky post, including its links, we can see that the white man went bananas simply because they lied to him about the facts of his past. What could be more important—as I do now on Mondays, Tuesdays and Wednesdays—than demystifying the great lies about the founding myths of the West? I mean: the non-historicity of Jesus (my Monday entries), the real Holocaust committed in the Second World War (my Tuesday entries), and the history of early Christianity (my Wednesday entries).

If you think the news is fake, wait until you learn about History! The white man will continue to be a raving looney unless the findings of the true historians permeate the popular culture to the degree of reversing the current narrative. Otherwise, they will continue to howl at the Moon until their race is extinguished.

Remember the old proverb, ‘Those whom the gods wish to destroy they first make mad’. With the fictional life of Jesus (and the inversion of values it implies); the history that we were taught as children about early Christianity, and the history that we were taught as adults about WW2, (((they))) have taken over our souls.

In the odyssey of the human spirit that Sallie Nichols recounts in Jung and Tarot: An Archetypal Journey, from the enchanted night of the Moon card we have to travel through that of the Splendor Solis. And the only way to do it is to set the record straight as far as History is concerned.

Remember, ‘there is no possible return: the road leads clearly forward’, that is, towards one of the ​towers, the one that contains the books of real history.

Summer 1945 • 2

 

Germany must perish

It is a cool, overcast day. It is an April day so typical in southern Germany, not quite winter, not quite spring.

They stand painfully, unbearably alone against a gray wall, under a gray Bavarian sky. Two of the three have their arms held high, facing the camera. The arms of these two are raised in such a way as to suggest that they have either been held in that position for a very long time or that they are now simply arms resigned to their fate. The other soldier has folded his arms quietly over his stomach. Perhaps he is sick. Perhaps he is wounded. Perhaps, like the others, he too simply does not care any longer.

They are all young; perhaps 17, or younger. At their feet, laying in piles up and down the line, there lay the others. Some are dead. Some, agonizing in their own blood, are yet alive. Others, no doubt, are uninjured but there they lay, unmoving, feigning death, eyes shut tight, brains pounding hard, minds screaming loud, “Why? Why? Why?” The machine-gun facing those on the ground and those yet standing is now being reloaded.

The three boys still standing are terrified. In all likelihood, one or all have lost control from fear and have urinated on themselves. Hearts are beating three times their normal rate. The pounding throb in each boy’s temples is so loud that it drowns out all other sound. Each face is pale. Each body is weak. Each mind is lost. Each boy is trying to make sense of it all. Such a thing as this cannot be happening. It is all a mistake. It surely is but a dream. Surely it is a nightmare from which they will soon awaken. Those soldiers facing them are Americans. They, like Germans, do not do such things. Each boy perhaps has a cousin or an uncle in America. They would not do such a thing.

Or perhaps the boys are beyond all this. Perhaps they know; know it is not a dream, but really happening to them. Perhaps they look to the left, then to the right, then down to their feet to see the red blood pouring in streams from those once their friends, their classmates, their cousins, even their brothers. Perhaps, as others about to die, perhaps their lives are already passing rapidly before their eyes—back to their childhoods, back to their teachers, back to their families, their pets, their girlfriends, back to the day when one of them nearly drowned in the lake and a British tourist saved him; or back to the pretty farm now turning from winter gray to spring green, the sweet­ smelling apple orchard now in bloom, the orchard he loved so much, just as his parents had, just as his grandparents had, just as their parents had.

Or perhaps the young men imagine that it was a miracle; when all else were shot by the machine-gun and died, God had sent them a miracle; a message from heaven that they would live. What else could have saved them when so many hundreds had died? Who else but God could have spared them?

We will never know what the boys were thinking as they stood alone in a sea of the dead. In a moment, the machine-gun will be reloaded and the Americans, laughing, shouting, staring at the young men with eyes of sadistic hate will then shoot them down.

Published in: on January 29, 2019 at 12:03 am  Comments Off on Summer 1945 • 2  

Summer 1945 • 1

 

Foreword

This book is about crime and the evil things evil men do. This book is about words and hate and the powerful price of propaganda. This book is about the savage, no-quarter war waged against Japan during the summer of 1945 and it is about the equally savage no quarter “peace” waged against Germany during that same summer, 1945. There is no attempt herein to recite the numerous atrocities attributed to the Germans and Japanese by the victorious powers. Certainly, some of these crimes were true; equally certain, many of these crimes were not. Such is winning and losing. Such is war.

To most modern readers, the “unique” guilt attributed to the Axis powers in starting World War II as well as their supposed barbaric behavior in prosecuting it are too well known to repeat. For those who wish to learn more of the victor’s version of the war, a simple trip to the book store or library, or the viewing of virtually any feature-length movie or documentary film will offer up the Allied account of the war. This book is, instead, devoted to the inhuman treatment and savage atrocities directed at the losers of the war by the winners, both during and after that war. This book is about the evil things evil men do.

Just as my previous book on Allied war crimes during and after World War II in Europe—Hellstorm: The Death of Nazi Germany, 1944-1947—illustrated how deadly propaganda can be, especially when the intended target audience for such propaganda are eighteen­year-olds with weapons in their hands, so too does this book attempt to illustrate how vicious words fired by experts are far more deadly than bombs and bullets for, unlike bombs and bullets which kill only once, words kill again and again and again. Simply, Japanese and German propaganda never came close to matching Allied propaganda in pure hate; Japanese and German propaganda never had the dripping venom and murderous malice that American and British propaganda had then, and, for the most part, still has now.

While the victors, to this day, vilify and condemn the Germans and Japanese for their treatment of American POWs, never mentioned is that at least the Germans and Japanese took prisoners. Few, very few, German and Japanese soldiers survived actual combat to reach an American POW camp. While the victors, to this day, assail again and again the Germans for crimes against Jews or attack the Japanese for crimes against the Chinese, seldom does one hear about the crimes against the Germans or the crimes against the Japanese, of the deliberate firebombing of millions of German and Japanese women and children, of the wholesale rape of countless women and children, of the utter and abject subservience that both nations even today still find themselves locked in.

Finally, it is the most fervent hope of the author that after finishing Hellstorm and this, its companion study, Summer, 1945, that the reader will not simply set the volumes down and return to a life of indifference and apathy. It is the author’s greatest wish that each reader will instead work with others to ensure that never again—not in our name, not in our time, not in our world—will we ever allow such evil propaganda such as was used in World War II to ever repeat itself; that no matter who it may next be directed at, be it Germans, Japanese, Iranians, North Koreans, or Israelis, we will not ever again allow such vicious, sadistic, and evil words to be used to either create a war or create a “peace.” As the past has proved, such reckless, murderous words reap reckless, murderous harvests of innocent and guilty alike. Unless we all work to throttle evil men and their evil words and evil deeds, then soon, very soon, that evil will almost certainly be directed at us and those we love.

Thomas Goodrich
Sarasota, Florida

____________

About the author

Tom Goodrich is a professional writer who lived on the Gulf Coast of Florida while writing Summer, 1945: Germany, Japan and the Harvest of Hate (The Palm Press, Siesta Key, Florida, 2018).

His biological father was a United States Marine during the Pacific War, 1941-1945, and his adoptive father served in the US Air Force in Europe during World War II. Visit the author at thomasgoodrich.com.

Published in: on January 22, 2019 at 12:09 am  Comments (4)