Game of Thrones:

A golden opportunity to educate normies about the JQ

Because of the leaks I wrote the below section before watching the episode. But now that I’ve watched the finale I must quote what the Dwarf said:

What unites people? Armies? Gold? Flags?

Stories.

There’s nothing in the world more powerful than a good story. Nothing can stop it. No enemy can defeat it. And who has the best story than Bran the Broken? [YouTube clip: here.]

Yes. Jews win because they have a story. Whites lose because nowadays they’ve lost their story.

But stories can be recovered again with the bold-typed link below plus what really happened in WW2, so well dramatized in Tom Goodrich’s Hellstorm.

Soberana and Goodrich are the greenseers that every pro-white should know. This is what I posted yesterday Sunday:

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Most character arcs have been trashed by this last season of Game of Thrones, even in the finale that millions just watched tonight! These millions of normies are bewildered about what happened because the typical normie ignores that there is such a thing as a Jewish Question (JQ).

The simple fact is that the pair of screenwriters of Game of Thrones are Jews. In previous seasons this pair more or less had followed the novels of George R.R. Martin. But Martin has yet to write the outcome of his saga. Martin may be fairly liberal, but he is white. The pair of Jews who wrote the final season, no longer based on Martin, simply trolled the audience by subverting the expectations of millions of fans. This happens when gentiles commit the blunder of delegating some members of a subversive tribe to write our stories. (For an intro on why Jews love to takeover the mainstream media and Hollywood see: here.)

The most germane content of The West’s Darkest Hour is akin to the retrocognitive visions of one of the characters in Game of Thrones, Bran Stark (pic above), the ‘greenseer’, who used his ‘greensight’ to retrocognitively see how, long ago, the Children of the Forest created the Night King.

Because most of Western history has been written by normies, it could be argued that the Spaniard that we have been promoting, Evropa Soberana, provides a retrocognitive window to the most relevant past. I have in mind the most important interaction between Whites and Jews in the Ancient World. Soberana’s essay is the best introduction to the Jewish Question because it recounts how Judeo-Christianity—a Night King of real life who doesn’t want to spare the life of a single white—was created.

Knowledge is power. This site provides primordial knowledge that only a greenseer can see. That whites dare to look through the retrocognitive visions of this king of Westeros in the surprising finale tonight, is the last chance to save them from extinction. This week, for example, a Daily Stormer commenter referred to this site as follows:

I found an awesome site and info resources with extensive, in-depth invaluable paradigm shifting information / history about the Jews in the Roman Empire from a woke on JQ perspective.

There is a short book about it that is absolutely mind-blowing. It utterly annihilates the notion of “Christianity” having been anything other than the Jewish psyop which apparently backfired against them, kinda…[1] but which itself destroyed Greco-Roman civilization and has led us (((here))), where we are today.

Yes: normies unaware of the greensight that this site provides—a short book—can see now how the Night King who wants to exterminate all whites was created. This information is extremely hard to gather from other forums of white nationalism or the alt-right. Use this link and preach the green-sighting meta-vision of this site in other pro-white forums. Or even better: in forums of disenchanted normies clueless about why their beloved Game of Thrones was betrayed in the very finale tonight.

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[1] Just as the Children of the Forest’s magic apparently backfired against them with the creation of the Night King.

Julian, 63

Editor’s note: ‘Paul was imperturbable. His eyes shone in the lamplight; his hook nose made him resemble some great bird of prey’ wrote Gore Vidal below referring to Paul, of Constantius’ secret service.

Although Julian is only a novel, the author knew that the Roman courts after Constantine were plagued with Semites (as the secret service after Lenin was plagued with Jews): something that most white nationalists are still unwilling to acknowledge.

Vidal wrote:

______ 卐 ______

 
My first act as Caesar was to send for Oribasius, who was at Athens. He had arrived there only a week after my recall. I also wrote Maximus and Priscus, inviting them to join me. Meanwhile, I continued military practice. I also learned as much as possible about the administration of Gaul.

During this time I saw none of the imperial family, including my soon-to-be wife. Yet the day of the wedding had been set and the inevitable documents were brought to me to be studied. I was given a meticulous ground plan of the chapel and my position from moment to moment during the ceremony was precisely traced.

I had but one friend at court, Eutherius, the Armenian eunuch who had taught me at Constantinople. Every evening we would study various documents and memoranda. It was his task, he said, to make an administrator of me.

The night before my wedding, Eutherius came to me with the news that I was to leave for Gaul the first week in December.

“To what city?”

“Vienne. You’ll be there for the winter. Then in the spring you will take the field.” He looked at me closely. “Does it seem strange to you to be a general?”

“Strange!” I exploded. “Insane!”

He raised his hand in some alarm, indicating the shadows where guards stood and informers listened, always hopeful of catching me at treason.

I lowered my voice. “Of course it is strange. I’ve never seen a battle. I’ve never commanded a single soldier, much less an army. But…”

“But?”

“But l’m not afraid.” I did not say what I really felt: that I looked forward to military adventures.

“I am relieved.” Eutherius smiled. “Because I have just been appointed grand chamberlain at the court of the Caesar Julian. I go with you to Gaul.”

This was marvellous news. I embraced him warmly, babbling happily until he was forced to say, “Roman gravity, Caesar. Please. You are far too Asiatic.”

I laughed. “It can’t be helped, I am Asiatic…”

Suddenly, Eutherius was on his feet. With a speed which I would not have thought possible for one of his age, he darted into the shadowed archway just opposite us. A moment later he reappeared with a dark, richly dressed man.

“Caesar,” said Eutherius with grim ceremony, “allow me to present Paul, of the secret service. He has come to pay your greatness homage.”

I was hardly startled. I had been under surveillance all my life. The presence of the government’s chief secret agent merely reminded me that the higher I rose the more important it was for Constantius to have me watched.

“We are always pleased to receive the Emperor’s agents,” I said politely.

Paul was imperturbable. His eyes shone in the lamplight; his hook nose made him resemble some great bird of prey. He bowed. He spoke with a slight Spanish accent. “I was on my way to the east wing. To report to Rufinus, the praetorian prefect.”

“This is not the usual way to the east wing,” said Eutherius amiably.

“What can I say?” Paul spread his hands, bird’s talons ready to seize.

“You can say good night, Paul, and report to the praetorian prefect that you heard nothing useful,” I said.

Paul bowed. “I report only what I hear, Caesar.” He was carefully insolent.

“Stay longer,” I said, “and you will hear the beginning of your death.”

That shook him, though my boldness was perfect bluff. I had no power. One word from him and I could be brought down. Yet I knew that if I was to be Caesar I would have to assert myself or earn the fatal contempt of eunuchs and spies. Paul withdrew.

I turned to Eutherius. “Was I too Asiatic?” I teased him, though my heart pounded.

He shook his head. “Perhaps that is the wisest way to handle him. Anyway, you are safe for the moment.”

“But he is constructing one of his chains.”

“Perhaps he will trap himself.”

I nodded. Paul had been a prime mover in the plot which had destroyed my brother. That night in the palace at Milan I began my own plot.

Published in: on April 14, 2019 at 10:07 am  Comments Off on Julian, 63  

Why revolution is necessary

by William Pierce


After the Oklahoma City bombing in 1995, the Jewish media were all over my 1978 novel, The Turner Diaries, claiming that a fictional bombing of the FBI headquarters building in Washington that occurred in the novel was a “blueprint” for the Oklahoma City bombing. They presented this amusing nonsense over and over, nearly every time my name was mentioned anywhere on TV or in print.

They really wanted to tie the Oklahoma City bombing to me and to everyone else who had criticized the Jews’ monopoly control of the news and entertainment media. I won’t be surprised when they discover that the last chapter of The Turner Diaries describes a suicide attack on the Pentagon with a bomb-carrying airplane and then begin claiming that that was a “blueprint” for the September 11 attack on the Pentagon.

There’s something else in The Turner Diaries, however, that I’m quite certain they won’t try to blame on me, and that is my description of the FBI’s adoption of torture as an interrogation technique. In the book, published 23 years ago, I described quite vividly the FBI’s torture of a terrorism suspect, using the services of an experienced Israeli torturer. The media bosses won’t blame the current yearning in the FBI for the authorization to use torture on my book because they themselves also are solidly in favor of the use of torture. It is no mere coincidence that both the Washington Post story and the Newsweek column are written by Jews.

They also are solidly in favor of every other measure to strengthen the hand of the government in dealing with its opponents—and not just with terrorists. They would like to put an end to all dissent, to all Politically Incorrect speech or writing or expression of opinion: an end to all opposition to them and to the government. And really, the media and the government are far too close to being one and the same these days. That’s quite a different situation from the one we had 30 years ago, during the Vietnam War, and the situation is far more dangerous today than it was then. Then, when Jewish and Marxist groups were burning ROTC buildings on our university campuses, setting off bombs in banks and other businesses they claimed were supporting the White government in South Africa, and committing other acts of terrorism on a continuing basis, if the FBI had suggested that perhaps it should use torture in interrogating terrorist suspects, the media would have gone ballistic and screamed for the head of the FBI director […].

Now Jewish billionaire Larry Ellison, the principal owner of Oracle, the country’s second-largest software company, is trying to persuade the government to require all Americans to carry a national identity card that will allow the FBI to keep track of their movements. Ellison has generously offered to provide the software without charge to the FBI to operate the tracking system. In the government the biggest booster of Ellison’s national identity plan is Senator Diane Feinstein, who heads the Senate subcommittee on terrorism.

Clearly, it is not Osama bin Laden who hates America’s freedom; rather, it’s our government, our media, and people like Larry Ellison and Diane Feinstein.

If you’ve been listening to many of my broadcasts, you know what I think about democracy and democrats. I think democracy is a lousy political system, and it is inherently crooked. It pretends to put power into the hands of the majority of the people—which is a stupid idea in itself—while it actually puts power into the hands of the tiny minority that control the opinions of the majority: namely, the media bosses. And I loathe Democrats: they are demagogues who seek power for themselves by appealing to society’s resentful losers and by dispensing bread and circuses paid for by society’s more productive elements.

But as much as I hate Democrats, I hate and fear Republicans even more: especially conservative Republicans […]. And I’ll guarantee you, the mania these conservative politicians and bureaucrats have for controlling citizens and suppressing dissent is not based on either patriotism or a conviction that it’s for our own good. They are crooks and liars, and the only good they’re concerned about is their own […].

In America’s present situation, terrorism is the least of our problems […]. They are nothing compared to the danger of a treasonous, lying government. They are nothing compared to the damage done to our society through the control of the mass media of news and entertainment by an alien minority pursuing its own agenda […]. In other words, even if the terrorism threat to Americans were a thousand times greater than we have experienced so far—even if terrorism cost us five million lives instead of five thousand—it would not be as harmful to us and as great a threat to our national survival as a treasonous government and alien-controlled mass media […].

Here’s an example: the Jewish media now are entertaining the theory that the anthrax letters causing so much anxiety are being mailed by neo-Nazi groups inside the United States. Even though the anthrax letters refer specifically to Israel and close with the words “Allah is great,” Jews are speculating that because all of the letters were mailed inside the United States and so many of the targets were media figures—that is, Jews—they could have been mailed by domestic anti-Semites rather than by Muslim backers of Osama bin Laden.

Perhaps so, but that still remains to be seen. The relevant fact is that domestic terrorism that would have been inconceivable 50 or 60 years ago is becoming increasingly common. Fifty years ago, no American would have considered launching a campaign of anthrax terrorism in this country. Today, it is at least conceivable. And it’s not that the technology is new. Any reasonably resourceful graduate student in microbiology can find anthrax spores or other lethal pathogens in the natural environment, identify them, isolate them, cultivate them in a small laboratory using inexpensive equipment, and grow enough of them to inoculate hundreds of letters. And he could have done the same thing 50 years ago. The spores always have been around, and the techniques are not new. What is new is the motivation.

What is new is the enormously greater corruption and irresponsibility of our government today and the consequent distrust of the government by perceptive citizens. What is new is the enormously greater intrusion of the government into the lives of law-abiding citizens today and the consequent hatred of the government by freedom-loving Americans. What is new is the enormously greater degree of alienation on the part of most Americans—at least on the part of those Americans who care about more than mall cruising and televised ball games. The principal cause of this alienation is, again, the government, with its destructive immigration policy and its destructive program of forced multiculturalism.

That’s easy enough to understand, but to act on our understanding in order to eliminate the cause of either foreign or domestic terrorism will require the replacement not only of the present U.S. government but also of the system on which it is based. Which is to say, until we have a thoroughly cleansing revolution in America, we must endure more and more terrorism and more and more loss of freedom at the same time.

Read it all on National Vanguard.

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.

The world’s enemy

by Joseph Goebbels

‘Three hundred men, each of whom knows the others, direct the economic fate of the continent. They find their successors from within their ranks’.

That is what one of these three hundred, who surely should know, wrote on 25 December 1909 in Vienna’s Neue Freie Presse: the leading capitalist, minister of the Republic, friend of the Bolshevists, and International Jew Walter Rathenau. When he died, hundreds of thousands of the Marxist proletariat demonstrated against capitalism and Reaction, for socialism and for Rathenau.

International high finance has taken command of the sovereign rights of the German people and is now making itself at home in our former realms of power. True to the ancient law of the Jewish race, ‘You shall devour all the peoples’, they began with us by shattering our people’s strength to resist through war and revolution, then bit by bit by taking over the most important structures of the state body.

They now own our currency and control by far the greatest part of German production, our transportation system, and as a result of their military and diplomatic capacities, Germany’s borders. The press is almost entirely in their hands; they thus control public opinion and determine the parliament and government. With the help of German politicians they put an overseer in place, the secret Kaiser Parker Gilbert. He controls the colonial budget and influences income and expenditures; the parliament and government are entirely in his hands, and the conditions of slavery that have prevailed in Germany since 9 November 1918 guarantee the continuation of this miserable state.

The Marxist parties are wiling tools in the hands of these exploiters of money. With their help, world stock exchanges were able to rob the German people of its possessions. During the world-shattering military struggle they took two million of Germany’s best sons; from their blood Wall Street coined the gold bars that today obligate us to pay tribute. They used the so-called inflation to rob us of what we owned, and in place gave us a new currency, one that no longer belongs to us, but rather to our oppressors. The world enemy has the vital organs of our national body in its hands.

On the asphalt streets of modern big cities, the World Jew builds an imperialistic dictatorship of Red Gold; its pillars are the press, the workers’ movement, parliament, and the cowardice of the bourgeois parties. Each wretched day that passes is another step in the march of gold against blood. Things are moving relentlessly, and one can already determine with mathematical certainty when the last element of Germandom disappear from politics, the economy, and culture, and we will be at the end.

That is the situation! While we break our heads and chase after phantoms, money is preparing for its last destructive blow against German labour, and today there can be no doubt that, given the continuing weaken of the German will to resist, this catastrophe is closer than we all want to believe.

The great national and international parties have long since capitulated shamefully to the lust for power of the world enemy, whether openly or not. They either work for collapse or else advance it consciously or unconsciously through cowardice and the lack of a will to resist. While parliament gives speeches and holds debates, no one knowing anything, the forces of money march directly and clearly forward in a campaign of conquest against German labour. One day we will again be unprepared to face to face the facts that confronted us in 1914 and 1918, which will then be even more terrible and unavoidable as those that prevailed when this world-historical battle first began.

Are we, then, wrong in calling for resistance? Have we Germans deserved to have our chains of slavery made from gold made from the sweat and blood of our brothers?

The lords of money are preparing their final blow. They have robbed our people of faith and will, they have shamed and dishonoured us, and now want to grab us around our neck. No speeches, no begging, can stop that—only resistance, battle, attack! God will not help us. We must help ourselves.

Our life is in danger. The German people is in a constant state of emergency. Any means is appropriate to stop the enemy.

We are ready to use everything we have. If we free Germany from the insanity of gold, it will be the greatest achievement in world history! Blood against gold! Labour against money! Fists against legal paragraphs! Life against dead phrases!

That is what we march for!

19 March 1928.

Published in: on April 5, 2019 at 10:56 am  Comments (3)  

Robert Morgan’s comment


 
‘Jews only get away with what whites raised in their masochistic Christian culture let them get away with; they only have as much power as whites give them’.

Published in: on April 2, 2019 at 11:51 pm  Comments (1)  

Unhistorical Jesus, 3

Editor’s note: Today I changed the subtitle of this site from ‘Two lies are murdering the white race’ to ‘The Jewish Question and Christianity are one and the same’. In the excerpts reproduced below from chapter 5 of Richard Carrier’s magnum opus, he wrote:

Thus it should not surprise us that Christianity converted all the military imagery of popular messianism into spiritual metaphor, to represent what we would now call a culture war.

Emphasis appears in the original. In the next page he added:

That the Christians and the Zealots both may have come from the same sectarian background, and pursued collectively the only two possible solutions to the problem facing the Jews at the time, reveals Christianity to be more akin to something inevitable than something surprising.

Definitively, Carrier’s On The Historicity of Jesus: Why We Might Have Reasons for Doubt contains key passages that substantiate the content of the masthead of this site, the Rome vs. Judea essay, linked in the sticky post above.

These are the first paragraphs of the chapter “Background Knowledge (Context)”:

 

______ 卐 ______

 

The previous chapter surveyed the background knowledge directly relating to the Christian religion (origins, beliefs and development) that we must take into account when evaluating any hypothesis regarding the historical existence of Jesus. This chapter will survey the most important background knowledge regarding the context in which Christianity began (political, religious and literary), as well as its most pertinent scientific and historical analogs.

Elements of Political Context

The origin of Christianity makes sense only within the peculiar political context that produced it, and in light of analogous movements throughout history.

Element 23: The Romans annexed Judea to the imperial province of Syria in 6 CE, bringing the center of the Holy Land under direct control of the Roman government, ending Jewish sovereignty over Jerusalem and the temple of the Most High God, along with most of the Holy Land that had been promised by God to the Jews.

In fact, God had promised that the Jews would not only rule their own land, city and temple, but subjugate all peoples and rule the whole world as the chosen people of God (Zech. 14.9-18; Psalm 2), which was also a common feature of messianic belief (Elements 3 and 4), one timetable for which predicted this outcome was imminent (Element 7). The Roman annexation contradicted all of this, which would have inevitably produced cognitive dissonance between what Jews expected (the fulfillment of God’s promise) and what happened (the Jews lost their sovereignty and became a subject people). The result was a permanent state of violent tension between the Roman occupation and Jewish rebellion that concluded in three devastating wars (against Nero in 66-70 CE, against Trajan in 115-117 and against Hadrian in 132-136) and countless smaller rebellions (beginning with Judas the Galilean in 6 CE), all of which the Jews consistently lost.

Element 24: (a) Owing to their vastly greater resources (in materials, money and manpower) and superior technical ability (in the training, equipping and supplying of their armies) the Romans were effectively invincible and could never be expelled from Judea by force or diplomacy. (b) This fact was so empirically evident and publicly tested and demonstrated on such a wide scale that it had to have been evident to at least some Jews, even while many either didn’t see it, denied it even when seen, or imagined celestial aid would redress the imbalance.

In other words, the traditional messianic hope (of a conclusive military victory over all of Israel’s neighbors) was a doomed hope, and that would have been obvious to at least some Jews. History would of course decisively prove this, as messianic movements were either wiped out quickly (Element 4) or led to the utter defeat and destruction of Jerusalem and the entire Jewish polity (already in the Neronian War of the 60s; even more so in the subsequent wars under Trajan and Hadrian: Element 23). This had happened before, most infamously to both Carthage and Corinth in the same year (146 BCE), which any educated observer would know about. In fact, up to the time Christianity began, Roman victory was always the outcome, without exception, for every nation that ever stood against any concerted Roman conquest and occupation.

For example, even the infamous defeat of Varus by the Germans in 9 CE was decisively redressed by Germanicus only a few years later, illustrating the futility even of a victory against the Romans. This was a phenomenon so consistently repeated that it had already become a popular joke by the time of Christ, which is called even still a ‘Pyrrhic victory ‘, from the legend, widely circulated in antiquity, that in the third century BCE the Greek upstart Pyrrhus had won his victories against the Romans at such cost that he declared ‘one more victory and I’m done for’ (or words to that effect), which prophecy was fulfilled in short order. After centuries of history repeating itself like this without fail, only a fool would bank on a future rebellion against the Romans having any other outcome. And though fools were always to be found, not all men are fools.

It would therefore be extremely improbable if no early-first-century Jews could foresee this (even if most, evidently, did not). Predicting this outcome would have been all the easier for anyone aware of recent analogous events, from the fates of Carthage and Corinth to the early Jewish rebellions described by Josephus, which were so quickly and easily suppressed that the reality must have become apparent to some. It would have been a simple matter to put two and two together: Roman military might plus Jewish military messianism equals the inevitable destruction of the Jews.

Element 25: The corruption and moral decay of the Jewish civil and temple elite (regardless of to what extent it was actual or merely perceived) was a widespread target of condemnation and often a cause of factionalizing among Jewish sects. This is evident throughout the narrative of Josephus regarding the causes and outcomes of the Jewish War, as well as in the literature recovered at Qumran (e.g. 4Q500), and in much of the apocryphal, apocalyptic and pseudepigraphical literature produced or popularized by first-century Jews. It is also a persistent theme in the Christian Gospels, which in that context do not seem aberrant in this respect but in fact typical.

Element 26: For many Jews in the early first century (in accord with the previous element) the Jewish elite became the scapegoats for God’s failed promises (in accord with Elements 23 and 24): the reason God withheld their fulfillment (and instead allowed the Romans to rule) was imagined to be the Jewish elite’s failure to keep God’s commandments and govern justly. God would come through only when all sin had ended and been atoned for (Dan. 9.5-24). The Dead Sea Scrolls, for example, repeatedly denounce the Jewish civil and temple elite as responsible for the evil that has befallen the land, in terms similar to those found in the Christian Gospels. […]

Element 27: (a) The temple at Jerusalem was the central focus of most Jewish messianic hopes (as, for the Samaritans, was Mount Gerizim), which entailed that as long as the ‘corrupt’ Jewish elite control led it, God would continue Israel’s ‘punishment’ (in accord with Elements 25 and 26); and as long as the Romans remained in power, they would maintain the corrupt Jewish elite’s control of the temple. Accordingly, (b) Jewish religious violence often aimed at seizing physical control of the temple and its personnel.

Element 28. […] But if any Jews had realized that such a reconquest was impossible (as some must, in accord with Element 24) but still sought a means to escape their cognitive dissonance (in accord with Element 23) without denying the evident facts or abandoning deep-seated religious beliefs, then for them only one solution remained: to deny the physical importance of the temple at Jerusalem itself. […]

Therefore, if any religious innovator had proposed that God had arranged a supreme sacrifice capable of cleansing all sins once and for all (such as, e.g., through the ritual atoning sacrifice of his firstborn son: Element 10), and further arranged that God’s spirit would, as a result, dwell forever within each individual who pledged himself to him (and thus no longer dwell, or dwell only, with in the temple at Jerusalem: Element 18), then his message would resonate among many Jews as an ingenious and attractive solution to the problem of Jewish elite corruption and Roman invincibility (Elements 23-26), by eliminating the relevance of the temple to messianic hopes, and thus eliminating the basis for any doomed military conflict with Rome […].

The basic Christian gospel—imagining that the death of a messiah had conclusively atoned for all sins, and that by joining with him God would dwell in us (instead of the temple)—would thus be recognized by many Jews as an ingenious and attractive idea. […]

The only sacred space this doctrine required one to physically control was one’s own body, a notion already popularized by philosophical sects such as the Stoics, who taught that nothing external can conquer a man who in his wisdom remains internally free. Not death, nor imprisonment, nor torture represented any victory over him. This was therefore a battle one could always win, even against the ‘invincible’ Romans. One merely had to believe it, to feel it was true, that God now lived in you. No other evidence was required. Thus it should not surprise us that Christianity converted all the military imagery of popular messianism into spiritual metaphor, to represent what we would now call a culture war. […]

The relevance of this observation is that the earliest Christian gospel makes far more sense as a product of its political context than it does when completely divorced from that context, and in consequence, theories of historicity [of Jesus] that ignore that fact are unlikely to have any objective merit. The centrality of the temple was a continual problem for the Jews. A physical location requiring political control entailed military domination. So long as the Romans had the latter, the Jews would never have the former. The Zealots took the logical option of attempting to remove the Romans and restore Jewish control. But the Christians took the only other available option: removing the temple from their entire soteriological (or ‘salvation’) scheme.

Christians could then just await God’s wrath to come from heaven (in accord with Element 10), while in the meantime, God’s promise could be delivered unto the kingdom they had spiritually created (Rom. 14.17-18; I Cor. 4.19-20), first in an anticipatory way (in the moral and ‘supernatural’ success of the Christian community), and then in the most final way (in the apocalypse itself: e.g. I Cor. 15.24, 50; 6.9-10; Gal. 5.19-25; 1 Thess. 4.10- 5.15). That the Christians and the Zealots both may have come from the same sectarian background, and pursued collectively the only two possible solutions to the problem facing the Jews at the time, reveals Christianity to be more akin to something inevitable than something surprising.

Commissary to the Gentiles, 5

by (((Marcus Eli Ravage)))

If Paul’s own writings fail to convince you of this interpretation of his activities, I invite your attention to his more candid associate John. Where Paul, operating within the shadow of the imperial palace and half the time a prisoner in Roman jails, is obliged to deal in parable and veiled hints, John, addressing himself to disaffected Asiatics, can afford the luxury of plain speaking. At any rate, his pamphlet entitled “Revelation” is, in truth, a revelation of what the whole astonishing business is about.

Rome, fancifully called Babylon, is minutely described in the language of sputtering hate, as the mother of harlots and abominations of the earth, as the woman drunken with the blood of saints (Christians and Jews), as the oppressor of “peoples and multitudes and nations and tongues” and—to remove all doubt of her identity—as “that great city which reigneth over the kings of the earth.” An angel triumphantly cries, “Babylon the great is fallen, is fallen.” Then follows an orgiastic picture of ruin. Commerce and industry and maritime trade are at an end. Art and music and “the voice of the bridegroom and of the bride” are silenced. Darkness and desolation lie like a pall upon the scene. The gentle Christian conquerors wallow in blood up to the bridles of their horses. “Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her.”

And what is the end and purpose of all this chaos and devastation? John is not too reticent to tell us. For he closes his pious prophecy with a vision of the glories of the new—that is, the restored—Jerusalem: not any allegorical fantasy, I pray you, but literally Jerusalem, the capital of a great reunited kingdom of “the twelve tribes of the children of Israel.”

Could any one ask for anything plainer?

Of course, no civilization could forever hold out against this kind of assault. By the year 200 the efforts of Paul and John and their successors had made such headway among all classes of Roman society that Christianity had become the dominant cult throughout the empire. Meantime, as Paul had shrewdly foreseen, Roman morale and discipline had quite broken down, so that more and more the imperial legions, once the terror of the world and the backbone of Western culture, went down to defeat before barbarian invaders. In the year 326 the emperor Constantine, hoping to check the insidious malady, submitted to conversion and proclaimed Christianity the official religion. It was too late. After him the emperor Julian tried to resort once more to suppression. But neither resistance nor concession were of any use. The Roman body politic had become thoroughly worm-eaten with Palestinian propaganda. Paul had triumphed.

This at least is how, were I an anti-Semite in search of a credible sample of subversive Jewish conspiracy, I would interpret the advent of a modified Jewish creed into the Western world.

 

______ 卐 ______

 

Editor’s note: This final instalment of Ravage’s essay says exactly the same that Evropa Soberana says in his ‘Judea vs. Rome’ essay—but from the other side!

Some time ago a correspondent in Germany told me that he missed, in the later editions, the Conservative Swede essay that, on pages 77-88 of the 2014 edition of The Fair Race’s Darkest Hour, appears as ‘The historical demise of Christianity’ (and on this site as ‘The Red Giant’). The reason I eliminated that essay from the print edition was the author’s behaviour.

Ten years ago, Conservative Swede was furious when I mentioned the Third Reich at the anti-jihad site Gates of Vienna. Then he invited me to read an essay on his blog on the subject and asked me if I wanted to eliminate the Jews. Already in 2010, in the now defunct blog Mangan’s, I mentioned two books to awaken visitors to the Jewish question: MacDonald’s and Lindemann’s. Faced with that awakening of mine to the Jewish question, the Swede replied that he would retire from blogging: which he definitely did. I was stupefied but years later I suspected that Conservative Swede could have, in his bloodline, Jewish background.

That’s how ‘The Red Giant’ was eliminated in the most recent editions. Now, to the 2019 edition of The Fair Race that will soon be available, I’ve added the essay by Marcus Eli Ravage that concludes with the entry above. It is the only essay by a Jew in the 2019 edition: an essay that can also be read as a PDF (here).

Published in: on January 31, 2019 at 1:04 am  Comments Off on Commissary to the Gentiles, 5  

Commissary to the Gentiles, 2

by (((Marcus Eli Ravage)))

But even these plots and revolutions are as nothing compared with the great conspiracy which we engineered at the beginning of this era and which was destined to make the creed of a Jewish sect the religion of the Western world. The Reformation was not designed in malice purely. It squared us with an ancient enemy and restored our Bible to its place of honor in Christendom. The Republican revolutions of the eighteenth century freed us of our age-long political and social disabilities. They benefited us, but they did you no harm. On the contrary, they prospered and expanded you. You owe your preeminence in the world to them.

But the upheaval which brought Christianity into Europe was—or at least may easily be shown to have been—planned and executed by Jews as an act of revenge against a great Gentile state. And when you talk about Jewish conspiracies I cannot for the world understand why you do not mention the destruction of Rome and the whole civilization of antiquity concentrated under her banners, at the hands of Jewish Christianity.

It is unbelievable, but you Christians do not seem to know where your religion came from, nor how, nor why. Your historians, with one great exception, do not tell you. The documents in the case, which are part of your Bible, you chant over but do not read. We have done our work too thoroughly; you believe our propaganda too implicitly. The coming of Christianity is to you not an ordinary historical event growing out of other events of the time; it is the fulfilment of a divine Jewish prophecy—with suitable amendments of your own. It did not, as you see it, destroy a great Gentile civilization and a great Gentile empire with which Jewry was at war; it did not plunge mankind into barbarism and darkness for a thousand years; it came to bring salvation to the Gentile world!

Yet here, if ever, was a great subversive movement, hatched in Palestine, spread by Jewish agitators, financed by Jewish money, taught in Jewish pamphlets and broadsides, at a time when Jewry and Rome were in a death-struggle, and ending in the collapse of the great Gentile empire. You do not even see it, though an intelligent child, unbefuddled by theological magic, could tell you what it is all about after a hasty reading of the simple record. And then you go on prattling of Jewish conspiracies and cite as instances the Great War and the Russian Revolution! Can you wonder that we Jews have always taken your anti-Semites rather lightly, as long as they did not resort to violence?

And, mind you, no less an authority than Gibbon long ago tried to enlighten you. It is now a century and a half since The Decline and Fall of the Roman Empire let the cat out of the bag. Gibbon, not being a parson dabbling in history, did not try to account for the end of a great era by inventing fatuous nonsense about the vice and degradation of Rome, about the decay of morals and faith in an empire which was at that very time in the midst of its most glorious creative period. How could he? He was living in the Augustan Age in London which—in spite of nearly two thousand years since the coming of Christian salvation—was as good a replica of Augustan Rome in the matter of refined lewdness as the foggy islanders could make it.

No, Gibbon was a race-conscious Gentile and an admirer of the culture of the pagan West, as well as a historian with brains and eyes. Therefore he had no difficulty laying his finger on the malady that had rotted and wasted away the noble edifice of antique civilization. He put Christianity down—the law which went forth from Zion and the word of God from Jerusalem—as the central cause of the decline and fall of Rome and all she represented.

So far so good. But Gibbon did not go far enough. He was born and died, you see, a century before the invention of scientific anti-Semitism. He left wholly out of account the element of deliberation. He saw an alien creed sweeping out of the East and overwhelming the fair lands of the West. It never occurred to him that it was precisely to this destructive end that the whole scheme of salvation was dedicated. Yet the facts are as plain as you please.

Let me in very brief recount the tale, unembroidered by miracle, prophecy or magic.

For a good perspective, I shall have to go back a space. The action conveniently falls into four parts, rising to a climax in the third. The time, when the first curtain rises, is roughly 65 B.C. Dramatis persona; are, minor parts aside, Judea and Rome. Judea is a tiny kingdom off the Eastern Mediterranean. For five centuries it has been hardly more than a geographical expression. Again and again it has been overrun and destroyed and its population carried into exile or slavery by its powerful neighbors. Nominally independent, it is now as unstable as ever and on the edge of civil war. The empire of the West, with her nucleus in the City Republic of Rome, while not yet mistress of the world, is speedily heading that way. She is acknowledged the one great military power of the time as well as the heir of Greece and the center of civilization.

Up to the present the two states have had little or no contact with one another. Then without solicitation on her part Rome was suddenly asked to take a hand in Judean affairs. A dispute had arisen between two brothers over the succession to the petty throne, and the Roman general Pompey, who happened to be in Damascus winding up bigger matters, was called upon to arbitrate between the claimants. With the simple directness of a republican soldier, Pompey exiled one of the brothers, tossed the chief priesthood to his rival, and abolished the kingly dignity altogether. Not to put too fine a point on it, Pompey’s mediation amounted in effect to making Judea a Roman dependency.

The Jews, not unnaturally perhaps, objected; and Rome, to conciliate them and to conform to local prejudice, restored the royal office. She appointed, that is, a king of her own choosing. He was the son of an exciseman, an Idumean by race, named Herod. But the Jews were not placated, and continued making trouble. Rome thought it very ungrateful of them.

All this is merely a prelude, and is introduced into the action to make clear what follows. Jewish discontent grew to disaffection and open revolt when their Gentile masters began importing into Jerusalem the blessings of Western culture. Graven images, athletic games, Greek drama, and gladiatorial shows were not to the Jewish taste. The pious resented them as an offense in the nostrils of Jehovah, even though the resident officials patiently explained they were meant for the entertainment and edification of the non-Jewish garrison. The Judeans resisted with especial strenuousness the advent of the efficient Roman tax-gatherer. Above all, they wanted back a king of their own race and their own royal line.

Among the masses the rebellion took the form of a revival of the old belief in a Messiah, a divinely appointed savior who was to redeem his people from the foreign yoke and make Judea supreme among the nations. Claimants to the mission were not wanting. In Galilee, one Judas led a rather formidable insurrection, which enlisted much popular support. John, called the Baptist, operated in the Jordan country. He was followed by another north-country man, Jesus of Nazareth. All three were masters of the technique of couching incendiary political sedition in harmless theological phrases. All three used the same signal of revolt—“The time is at hand.” And all three were speedily apprehended and executed, both Galileans by crucifixion.

Personal qualities aside, Jesus of Nazareth was, like his predecessors, a political agitator engaged in liberating his country from the foreign oppressor. There is even considerable evidence that he entertained an ambition to become king of an independent Judea. He claimed, or his biographers later claimed for him, descent from the ancient royal line of David. But his paternity is somewhat confused. The same writers who traced the origin of his mother’s husband back to the psalmist-king also pictured Jesus as the son of Jehovah, and admitted that Joseph was not his father.

It seems, however, that Jesus before long realized the hopelessness of his political mission and turned his oratorical gifts and his great popularity with the masses in quite another direction. He began preaching a primitive form of populism, socialism and pacifism. The effect of this change in his program was to gain him the hostility of the substantial, propertied classes, the priests and patriots generally, and to reduce his following to the poor, the laboring mass and the slaves.

After his death these lowly disciples formed themselves into a communistic brotherhood. A sermon their late leader had once delivered upon a hillside summed up for them the essence of his teachings, and they made it their rule of life. It was a philosophy calculated to appeal profoundly to humble people. It comforted those who suffered here on earth with promised rewards beyond the grave. It made virtues of the necessities of the weak. Men without hope in the future were admonished to take no thought for the morrow. Men too helpless to resent insult or injury were taught to resist not evil. Men condemned to lifelong drudgery and indigence were assured of the dignity of labor and of poverty.

The meek, the despised, the disinherited, the downtrodden, were—in the hereafter—to be the elect and favored of God. The worldly, the ambitious, the rich and powerful, were to be denied admission to heaven.

Renaming the problem

This image comes from page 50 of the book Pablo: El Santo Aventurero (Paul: The Holy Adventurer) originally published in English by the David C. Cook Foundation and translated into Spanish in Barcelona, Spain.

Translated back into English, the title of the chapter is ‘The Earthquake (Acts: 16: 20-37)’ and the captions, with a man from a Roman province accusing Paul, say: ‘These men are Jews and are trying to cause problems by teaching customs contrary to Roman law’. The others respond: ‘Yes, we heard him’.

Notice the hair colour of the white Roman leader and his subjects. The message of this illustrated book for white Christians is that the Jew Paul was the good guy, and the pagan whites the bad guys.

How long will it take for white nationalists to awaken to the fact that ‘the Jewish problem’ ought to be renamed as ‘the Judeo-Christian problem’?