web analytics
Categories
Alexandria Christendom Destruction of Greco-Roman world Emperor Julian Karlheinz Deschner Kriminalgeschichte des Christentums (books)

Kriminalgeschichte, 54

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

 
Patriarch George, an Arian ‘wolf’, monopolist and martyr
George of Cappadocia, an ultra Arian, seized power in Alexandria. He was one of the followers of the sovereign who joined his ecclesiastical office with a surprising sense of finances.
Patriarch George raised a funerary monopoly, although apparently also acquired the one of the sodium carbonate and tried to buy the papyrus lagoons, along with the Egyptian salt mines. Among his favourite religious projects were the inheritances, a special field of the saviours of Christian souls throughout all the centuries. Bishop George not only tried to get the heirs to lose what their relatives had left them, but he even told the emperor that all the buildings of Alexandria were public property. In short, the Egyptian primate ‘took advantage of the ruin of many people’, so, as Ammianus writes, ‘everyone, without distinction, hated George’.[1]
Although he was ordained for Alexandria as early as 356, he did not start working until the end of February 357, with savage fury, ‘like a wolf or a bear or a panther’ (Theodoret). In front of a blazing bonfire, he caused Catholic widows and maidens to be beaten on the soles of their feet, apparently completely naked, with palm branches or to burn them on a low fire. He made ‘whipping in a totally new way’ (Athanasius) to forty men; many died. Athanasius reports of raids, assaults, the capture of bishops, who were chained; of imprisonments, the exile of more than thirty bishops ‘with such lack of consideration that some of them committed suicide on the road and others in exile’.
In the autumn of the year 348, Athanasius resorts to violence. Patriarch George is saved from an assassination attempt in the church and must flee. On November 26, 361 he returns, to his disgrace, without knowing the death of his protector Constantius. He is quickly locked up, on December 24, but Catholics and pagans take him out and, together with two very unpopular imperial officials, he is dragged through the streets and beaten until he dies.
However, shortly before Bishop George had called the strategist Artemius, military governor of Egypt, and with his help had also persecuted the pagans; destroyed the temple of Mithras, demolished statues and sacked the pagan shrines, of course for the benefit of the Christian churches that they wanted to build. (Julian had the temple destroyer Artemius decapitated in the year 362, for which he was venerated as an Arian martyr.)
Catholics and ‘idolaters’ walked the streets with Bishop George’s corpse on the back of a camel. For hours they raged with the dead man. Then they burned him and scattered his ashes, mixed with those of animals, by the sea.
And while the wild Arian wolf becomes a martyr, precisely at Christmas, Athanasius returned once more and, finally—after the pagan Julian again banished him in 362; the Catholic Jovian made him return in 363, and the Arian Valens will exile him for the last time in 365-366—, Athanasius slept in the Lord on May 2, 373, old and much appreciated.[2]
 
_______________
Note of the translator: The footnotes still lack the general bibliography, which will be ready as I finish the abridgement of this first volume.
[1] Epiphan. Haer 76,1,4 f. Ammian. 22,11,4 f. Grant, Christen 75 f.
[2] Ammian. 22,11,3 f. Theodor. 2,14; 3,4; 3,9. Socr. e.h. 3,2 f; 3,7; 4,1,14 f; 4,8,4; 4,13; 4,16. Soz. 4,9 f; 4,28,3 f; 5,7,3 f; 5.12; 5,15. Philostorg. 7,2. Athan. ad episc. Aeg. 7. Hist. Arian. ad mon. 48 f; 54 f; 59 f. Apol. de fuga sua 6 f; 24. syn. 37. Historia Acephala 5 f. Theodor. e.h. 2,14; 3,18,1. Rufin e.h. 10,34 f. Epiph. haer. 76,1. Greg. naz. or. 4,86; 21. Pallad, hist. Laus. c. 136. Chron. pasch. 546,4 f. Pauly I 626. RAC I 861. LThK 1st ed. I 706. Lecky II 159. Lippl XV f. Geffcken, Der Ausgang 119 f. Schuitze, Geschichte I 137 f. Bidez, Philostorgios III f. Stein, Vom römischen 236 f, 255 f, 270 f. Seel 175 f. V. Campenhausen, Griechische Kirchenväter 80 f. Dannenbauer, Entstehung I 76. Lacarrière 150 f. Jacob, Aufstände 152. Camelot, Athanasios 977. Poppe 50.

Categories
Fair Race’s Darkest Hour (book) Free speech / Free press

Deplatforming

I’m sick of censorship. After Lulu, Inc. closed my account last year, these days I had everything ready to publish The Fair Race’s Darkest Hour at Amazon’s CreateSpace. But yesterday I received an email from the latter saying that they have suppressed the book from my account.
Outside Lulu and Amazon, I do not know of another press that makes print-on-demand books. Let it be clear that my purpose is not to make money, but to awaken some Aryan males from the matrix that controls them; and it seems to me that extensive books, which require meditation, should have a publishing house.
I have tried to contact Noontide Press to see if their house could host The Fair Race. However, since the essays in this book represent the cream of this site, I am tempted to leave a free link to the PDF of it.
That sticky post would work like the masthead of The West’s Darkest Hour. In addition, a PDF has the advantage of being able to be printed at home for comfortable reading—although there is nothing like a printed book in our home library.
Thoughts?

Categories
Catholic Church Christendom Karlheinz Deschner Kriminalgeschichte des Christentums (books)

Kriminalgeschichte, 53

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

 
The scene of the bishops Lucifer of Cagliari and Liberius of Rome
A tragicomic curiosity of sacred history was the bishop Lucifer of Cagliari, a fanatical anti-Arian of scarce formation who, for the dogma of Nicaea, suffered a long exile almost alone in Syria and Palestine. Since a clergyman should pay no homage to a ‘heretic’ emperor, he drafted a host of writings against him, in which, among numerous biblical quotations, he interposed all kinds of primitive expletives, calling him the antichrist in person and worthy of the fire of hell.
Nevertheless, Lucifer also antagonised Liberius of Rome and with Hilary of Poitiers he did not recognise the opportunistic measures of Athanasius in the ‘synod of peace’ (362). Rather he turned his back on the Catholics, frightened by their wealth, relaxation and accommodation, and from Sardinia he organised his own circle, which lasted until the 5th century: a small but very active council, branched from Trier to Africa, Egypt and Palestine. Lucifer had supporters even among the Roman clergy.
After his death (370- 371) the head of the Gregory movement, bishop of Elvira, was in his origins also a radical defender of orthodoxy. The Luciferians, ‘those who profess the true faith’, rejected the Catholics as schismatics, censured their belonging to the State and the avidity of their prelates for honours, wealth and power, the ‘luxurious basilicas’, the ‘overflowing basilicas of gold, covered with sumptuous and expensive marbles, with ostentatious columns’, ‘the extensive real estate of the rulers’. The strict Catholic Theodosius I recognised them as Orthodox. They even had a bishop in Rome, Ephesus, who tried in vain to deliver justice to Pope Damasus. The prefect of the city, Bassus, categorically refused ‘to persecute Catholic men of irreproachable character’.[1]
But the lords themselves handled the problem. In Oxyrhynchus, Egypt, Catholic priests smashed with axes the altar of the Luciferian bishop Heraclides. In Trier, the priest Bonosus was persecuted. In Rome, the police and the papal clerics mistreated the Luciferian Macarius in such a way that he died as a result of the wounds in Ostia, where he had been exiled. (However, the local bishop, Florentinus, did not want to have anything to do with the ‘Damasus crime’ and moved his mortal remains to a pantheon.)
In Spain, the Catholics forced the doors of the church of the presbyter Vicenç, dragged the altar to a temple under an idol, beat the acolytes of the ecclesiastic, tied him with chains and left him to die of hunger. Bishop Epictetus de Civitavecchia carried out a much shorter process. He tied the Luciferian Rufinus to his carriage and tormented him to death. However, Bishop Lucifer of Cagliari was venerated as a saint in Sardinia, which for the time being was closed to the central Church, and as such he was recognised in 1803 by Pope Pius VII.[2]
The fact that the history of the popes is not in short supply of curiosities is also demonstrated by Bishop Liberius.
In vain did the emissary of the emperor, the praepositus sacri cubiculi, Eusebius, a eunuch of ill repute who was executed under Julian, persuade Liberius to condemn Athanasius. Donations and threats were useless, so Constantius had the Roman kidnapped at night and brought him to Milan. There he explained the damage that Athanasius had done to everyone, but especially to him. ‘He has not been satisfied with the death of my elder brother and has not ceased to instigate the already deceased Constant to enmity against us’. The sovereign added that even his successes against the usurpers Magnentius and Silvanus did not mean so much to him ‘as the disappearance of this impious man from the ecclesiastical scene’. Apparently Constantius placed a high price on the capture of the fugitive Alexandrian and sought the help of the kings of Ethiopia.[3]
However, the Roman bishop wanted to oppose to the maximum the ‘heretic’ emperor, even ‘dying for God’. Therefore, Constantius interrupted the conversation: ‘What part of the inhabited earth are you, that you alone stand beside an ungodly man and disturb the peace of the whole world?’ ‘You are the one who, by yourself, cling to the friendship with that person without conscience’. Liberius received a period of three days to reflect, but remained unperturbed. ‘For me, the laws of the Church are above everything’, he said. Send me wherever you want. ‘And this despite the fact that, according to Ammianus, he was convinced of Athanasius’ guilt.
But after two years of exile in Veria, with the brainwashing applied to him by the local Bishop Demophilus and Fortunatus, bishop of Aquileia, Liberius capitulated. The Roman so admired in Milan, the ‘victorious fighter for the truth’ (Theodoret), had to expel from the Church, in a very special spectacle, the ‘father of orthodoxy’: the doctor of the church Athanasius, and signed a semi-Arian creed (the so-called third formula, according to which the ‘Son’ is only similar to the ‘Father’), bringing to light his free will. In reality, what Liberius did was buy his return. All he wanted was to get out of this deep affliction and return to Rome. Even the father of the Church Jerome explained in his time that Liberius, broken in exile, had given a ‘heretical’ signature.[4]
Constantius authorised in 358 the return of Liberius under the condition that he should administer the bishopric of Rome jointly with his successor Felix.
 
_______________
Note of the translator: The footnotes still lack the general bibliography, which will be ready as I finish the abridgement of this first volume.
[1] Socr. 2,36 f. Soz. 4,9. Athan. hist. Arian. ad mon. 31 f. Lucif. Calar. Den non parcendo in Deum delinquentibus. Cf. De non conviendo cum haereticis.- De regibus apostaticis. – De San Athanasio. – Moriendum esse pro Dei filio. Cf. also to complete the history of cults written in 384 by clerics Faustinus and Marcellinus, the so-called Libelus precum in Collectio Avellana. Cf. esp. also Coll. Avell. ep. 2,85. Pierer X 567 f. LThK 1st ed. IV 673, VI 677 f. Bertholet 331. Altaner 320. Kraft, Kirchenväter Lexikon 354. Krüger, Lucifer 39 f. Rauschen 140. Stein, Vom römischen 234 f. Caspar, Papsttum I 201 f, 216 s. V. Campenhausen, Ambrosius 6. Lietzmann, Geschichte IV 40 f. Hemegger 403 f. Haendier, Von Tertullian 96 f. Klein, Constantius II 56 f, 121 s. Joannou 119, 139 f.
[2] Libellus precum 21; 23 f. Pierer X 567 f. Rauschen 199 f, Caspar, Papsttum I 202 f, 216. Hemegger 403 f.
[3] Soz. e. h. 4,11,3. Ammian. Rerum gestarum 15,7; 22,3. Athan. hist. Arian. 38 f. apol. ad Const. 29. Socr. e. h. 2,16. Theodor. e.h. 2,13; 2,16. Wojtowytsch 122 f. Klein, Constantius II 137 f.
[4] Theodor e. h. 2,16 f. Liberius, ep. 10 (Hilar. 4,168); ep. 12 (Hilar. 4,172); ep. 18 (Hilar. 4,155). Hilarii Coll. antiar. (frg. hist.) «Pro deifico», “Quia scio”, “Non doceo”. Soz. e. h. 4,15. Theodor. e. h. 2,16 f. Philostorg. 4,3. Sulp. Sev. Chron. 2,39. Hieron. de vir. ill. 97. Ammian. 15,7 f. Athan. hist. Arian. 38 f. LThK 1st ed. VI 549 f, IX 597 f. Altaner 307 f. Grisar, Geschichte Roms 281. Caspar, Papsttum 1171 f, 183 f. Hermann, Ein Streitgespräch 77 f. Wojtowytsch 121 f. Klein, Constantius II 86, 140 f. Aland, Von Jesus bis Justinian 181. Haendier, Von Tertullian 94 f. Jacob, Aufstände 152.

Categories
Antichrist (book) Evropa Soberana (webzine) Fair Race’s Darkest Hour (book) Friedrich Nietzsche Transvaluation of all values

2018 preface

The ultimate conclusion

Compared to the previous editions, in this 2018 edition of The Fair Race’s Darkest Hour, I have eliminated my introductory remarks to each chapter and also a dozen essays. Only the texts that have caused a considerable impact on my worldview have remained. The first two pieces, especially Andrew Hamilton’s, explain the baffling phenomenon of Aryan ethnosuicide. However, I must say that I not only abridged Hamilton’s piece for this collection but other essays as well.
Any regular visitor to my blog The West’s Darkest Hour knows my witches’ brew metaphor to explain White decline: Hardwired characteristics in the White psyche since prehistoric times such as individualism, universalism, weak ethnocentrism, plus the cultural ‘software’ of materialism and Judeo-Christian ethics—ironically, strengthened after the French Revolution—, together with the Nazi myth after the Second World War (cf. the first article of this collection), have created a lethal brew for the White peoples.
In this compilation, there are two texts that may be considered as the antidote for the brew. The first one, a book review by J.A. Sexton of Tom Goodrich’s Hellstorm: The Death of Nazi Germany, 1944-1947, informs us about a Dantesque, heart-breaking Holocaust committed by the Allies on the Germans even after the war was over.
The second is a translation from Spanish of an online book authored by a Catalonian blogger who uses the penname Evropa Soberana. No single text has produced such eureka moment in my intellectual life as Rome contra Judea; Judea contra Rome. Compared to this redpill, the output from the pro-White webzines looks purple: palliative meds between the bluepill and the redpill because the editors are still sleeping in the matrix of Judeo-Christian ethics.
Rome contra Judea is only one of several translated texts of Evropa Soberana that appear here. I did some modifications to Soberana’s texts and even took the liberty to correct some errors and add a few phrases of my own, as explained in the footnotes. For example, in Soberana’s quotation of § 24 from Nietzsche’s The Antichrist I added another phrase from the same § 24 that shows the gulf between White nationalists and us:

Christians can think of themselves as anti-Jewish without understanding that they are the ultimate conclusion of Judaism.

White nationalists, who also coined the phrase Alt-Right, ignore that those Whites who worship the god of the Jews are, ultimately, ethnosuicidal. From our point of view, unless and until they, including the atheists, reject Judeo-Christian ethics, ‘Judea’—the Jews in the Diaspora—will continue to be winning over ‘Rome’—the native Aryans. Any racist under the illusion that he is red-pilled would do well to read Soberana’s translated essays.
Charles Darwin predicted that blacks would be exterminated in the future. Alas, precisely because of subscribing Christian ethics, it is Whites, including the advocates of the Alt-Right, the ones who are heading toward extinction. After World War II the members of the White population have drunk the brew with such fanaticism that their cognitive processes can only be diagnosed as a folie en masse. It is my hope that, when reaching the last page of this book, the Aryan reader will have the motive to revalue his values back to the hard ethos of ancient Rome. That is the price to save the race.
Transvaluation of all values!

C.T.
February 2018

Categories
Catholic Church Christendom Karlheinz Deschner Kriminalgeschichte des Christentums (books)

Kriminalgeschichte, 52

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

 
Shelter with a twenty-year-old beauty
After the worldly [events] of Trier and Rome[1], Athanasius now began something more intimate: the relationship with a maid of about twenty years and ‘of such extraordinary beauty’ —as all the clergy testified— ‘that for her and her beauty they avoided any meeting with her to prevent suspicions and reproaches’.[2]
The story comes not from a malicious pagan but from a monk and bishop of Helenopolis in Bithynia, Palladius, also a good friend of St John Chrysostom. In his famous Lausiac History, an important source on ancient monasticism which as a whole ‘closely approximates the true story’ (Kraft), Bishop Palladius speaks of the girl who was shunned by all the clergy so as not to provoke gossiping.

St. Athanasius

But it was different with Athanasius. Suddenly approached by the minions in his palace, he took ‘dresses and mantle and fled in the middle of the night to this maid’. She welcomed him kindly, but also fearful ‘in view of the circumstances’. But the saint reassured her. He had fled only because of a ‘supposed crime’, so as not to be considered a fool ‘and not to sink those who want to condemn me to sin’.[3]
How considerate! And since the assault on his cathedral had cost wounded and dead, his new flight had been censored even by friends and ridiculed by his enemies. He defended himself with references to biblical celebrities inspired by God who, like him, had escaped: Jacob from Esau, Moses from Pharaoh, David from Saul, etc. ‘For it is the same to kill oneself as to give oneself to your enemies to be killed’.
Athanasius always managed to justify his actions. He knew that running away was the right thing to do at that moment, ‘to worry about the persecutors so that their fury does not claim blood and they become guilty’. This man did not think about his own life when he left his people abandoned to fate, as well as many brave generals in battle.[4] To censure him would be ingratitude to God, disobedience to his commandments. He could also take advantage of the flight to announce the Gospel while he flees. Even the Lord, writes Athanasius, ‘hid and fled’. ‘Who do we have to obey? To the words of the Lord or to gossip?’ [5]
Of course, not everyone who runs away finds shelter with a beautiful woman of twenty years. Athanasius had luck or grace:

God showed me tonight: ‘Only with her can you save yourself’. Full of joy she left all her scruples and gave herelf completely to the Lord.

Well said!

Apparently, she hid the holiest man for six years, while Constantius lived. She washed his feet, got rid of his waste, took care of everything he needed…

It is sticking to learn about Athanasius’ great sanctity at the same time as his long shelter with the young woman: a timeframe that is also confirmed by other sources. However, today it is assumed, in favour of the saint, that he stayed with that beauty ‘only transiently’ (Tetz), an elastic concept. The coexistence of a cleric with a maiden consecrated to God, a gyná syneísaktos or ‘spiritual wife’, was widespread in the 3rd and 4th centuries, and even included the closest community: that of the bed. However, naturally, Athanasius was above suspicion.

I took refuge in her [he defends himself] because she is very beautiful and young [!]. Thus I have won twice: her salvation because I have helped her, and my reputation.

Some men are always immaculate. In our century,[6] the man who would later be Pope Pius XII took, when he was 41-years-old, as a companion a nun of twenty-three until he died.[7]
_______________
Note of the translator: The footnotes still lack the general bibliography, which will be ready as I finish the abridgement of this first volume.
[1] Note of the Ed.: This refers to the previous page, about Athanasius’ return to his town in the year 346, that does not appear in this abridged translation.
[2] Pallad, hist. Laus. c. 63.
[3] Ibid. Kraft, Kirchenväter Lexikon 404 f. LThK 1st ed. VII 896 f. Altaner 188 f.
[4] Note of the Ed.: See note 1 above.
[5] Cf. Tetz 172 f.
[6] Note of the Ed.: Deschner published Vol. I in 1986.
[7] Pallad, hist. Laus. c. 63. Tetz 171. Vööbus, Entdeckung 36, esp. 40. Deschner, Das Kreuz 182 f. The same, Heilsgeschichte II 21 f.

Categories
Fair Race’s Darkest Hour (book) Indo-European heritage Jesus Matthias Grünewald

Dead Jew


‘With the worship of the dead Jew, the poetry ceased’ said Maximus in Gore Vidal’s novel Julian. This reminds me a passage from a quote in Manu Rodríguez’s ‘The sublime Indo-European heritage’ that will appear in the 2018 edition of The Fair Race’s Darkest Hour:

Christianized or Islamized peoples have been deprived of our history, deprived of the natural evolution of our traditions. Our own future has been usurped. We have had an imposed history, Christian or Muslim. These ideologies have led our literary, architectural, scientific, philosophical, and musical creations. For centuries the themes of Biblical or Koranic characters have filled our literature, our architecture (temples dedicated to foreign gods), our music… In our European Middle Ages, for example, you won’t find on the windows, walls, cathedrals, or mosques our historical or legendary characters; our thinkers or the milestones of our history. Those are not, therefore, places of worship for ancient Europeans, but for Christians or Muslims.
For hundreds of years, our cultural genius was forced to speak in alien terms for our being. Think of the literature, the music or the architecture we would have had if we had not been dominated by a foreign ideology or culture; if we had remained Persians, Greeks, Germans, Slavs…

Compared to the little jewels I’ve translated of Manu, the approach by American white nationalists in their forums looks very superficial. The crux is that to save the race, the affirmation of the need to reject Christianity and going back to our roots is more profound than what a common visitor might surmise by leafing through our translations of Deschner’s history.
Like Evropa Soberana, the Spaniard Manu Rodríguez has also a fair grasp of Nietzsche. It’s amazing how similar ideas are being circulated by the three of us, whose native language is Spanish.
I am sure that American racialists have no idea that important stuff is being written in other languages. Hajo Liaucius for example, author of originals for this blog, is from the north-eastern European part of Russia.

Categories
Julian (novel) Literature

Julian, 28

Julian presiding at a conference of Sectarians
(Edward Armitage, 1875)

We were at Ephesus some days before I was able to see Maximus. He was in retreat, communing with the gods. But we received daily bulletins from his wife. Finally, on the eighth day, at about the second hour, a slave arrived to say that Maximus would be honoured to receive me that afternoon. I prevailed on Ecebolius to allow me to make the visit alone. After much argument he gave in, but only on condition that I later write out for him a full account of everything that was said.
Maximus lived in a modest house on the slopes of Mount Pion, not far from the theatre which is carved out of its side. My guards left me at the door. A servant then showed me into an inner room where I was greeted by a thin, nervous woman.
“I am Placidia, wife of Maximus.” She let go my robe whose hem she had kissed. “We are so sorry my husband could not see you earlier, but he has been beneath the earth, with the goddess Cybele.” She motioned to a slave who handed her a lighted torch which she gave me. “My husband is still in darkness. He asks for you to join him there.”
I took the torch and followed Placidia to a room of the house whose fourth wall was covered by a curtain which, when she pulled it back, revealed the mountainside and an opening in the rock. “You must go to him alone, most noble prince.”
I entered the mountain. For what seemed hours (but must have been only minutes), I stumbled towards a far-off gleam of light which marked the end of the passageway. At last I arrived at what looked to be a well-lit chamber cut in the rock, and filled with smoke. Eagerly, I stepped forward and came up hard against a solid wall, stubbing my toes. I thought I had gone mad. In front of me was a room. But I could not enter it. Then I heard the beautiful deep voice of Maximus: “See? The life of this world is all illusion and only the gods are real.”
I turned to my left and saw the chamber I thought I had seen in front of me. The smoke was now gone. The room appeared to be empty. Yet the voice sounded as if the speaker were close beside me. “You tried to step into a mirror. In the same way, the ignorant try to enter the land of the blessed, only to be turned away by their own reflection. Without surrendering yourself, you may not thread the labyrinth at whose end exists the One.”
My right foot hurt. I was cold. I was both impressed and irritated by the situation. “I am Julian,” I said, “of the house of Constantine.”
“I am Maximus, of the house of all the gods.” Then he appeared suddenly at my elbow. He seemed to emerge from the rock. Maximus is tall and well proportioned, with a beard like a grey waterfall and the glowing eyes of a cat. He wore a green robe with curious markings. He took my hand. “Come in,” he said. “There are wonders here.”
The room was actually a natural grotto with stalactites hanging from the ceiling and, at its centre, a natural pool of still dark water. Beside the pool was a bronze statue of Cybele, showing the goddess seated and holding in one hand the holy drum. Two stools were the only furnishings in the cave. He invited me to sit down.
“You will go on many journeys,” said Maximus. My heart sank. He sounded like any soothsayer in the agora. “And I shall accompany you to the end.”
“I could hope for no better teacher,” I said formally, somewhat taken aback. He was presumptuous.
“Do not be alarmed, Julian…” He knew exactly what I was thinking. “I am not forcing myself upon you. Quite the contrary. I am being forced. Just as you are. By something neither of us can control. Nor will it be easy, what we must do together. There is great danger for both of us. Especially for me. I dread being your teacher.”
“But I had hoped…”
“I am your teacher,” he concluded. “What is it that you would most like to know?”
“The truth.”
“The truth of what?”
“Where do we come from and where do we go to, and what is the meaning of the journey?”
“You are Christian.” He said this carefully, making neither a statement nor a question of it. Had there been a witness to this scene, I must have allowed a door in my mind to shut. As it was, I paused. I thought of Bishop George, interminably explaining “similar” as opposed to “same”. I heard the deacon chanting the songs of Arius. I heard myself reading the lesson in the chapel at Macellum. Then suddenly I saw before me the leather-bound testament Bishop George had given me: “Thou shalt not revile the gods.”
“No,” said Maximus gravely. “For that way lies eternal darkness.”
I was startled. “I said nothing.”
“You quoted from the book of the Jews, from Exodus. ‘Thou shalt not revile the gods.'”
“But I said nothing.”
“You thought it.”
“You can see into my thoughts?”
“When the gods give me the power, yes.”
“Then look now, carefully, and tell me: am I Christian?”
“I cannot speak for you, nor tell you what I see.”
“I believe there does exist a first maker, an absolute power…”
“Was it the same god who spoke to Moses ‘mouth to mouth’?”
“So I have been taught.”
“Yet that god was not absolute. He made the earth and heaven, men and beasts. But according to Moses, he did not make darkness or even matter, since the earth was already there before him, invisible and without form. He was merely the shaper of what already existed. Does one not prefer Plato’s god, who caused this universe to come ‘into being as a living creature, possessing soul and intelligence in very truth, both by the providence of god’?”
“From the Timaeus,” I said automatically. “And then there is the confusion between the book of the Jews and the book of the Nazarene. The god of the first is supposed to be the god of the second. Yet in the second he is father of the Nazarene…”
“By grace. They are of similar substance, but not the same.” Maximus laughed. “Well learned, my young Arian.”
“I am Arian because I find it impossible to believe that God was briefly a man executed for treason. Jesus was a prophet—a son of God in some mysterious way—yes, but not the One God.”
“Nor even his deputy, despite the efforts of the extraordinary Paul of Tarsus, who tried to prove that the tribal god of the Jews was the universal One God, even though every word Paul says is contradicted by the Jewish holy book. In letters to the Romans and to the Galatians, Paul declared that the god of Moses is the god not only of Jews but also of Gentiles. Yet the Jewish book denies this in a hundred places. As their god said to Moses: ‘Israel is my son, my first-born.’ Now if this god of the Jews were indeed, as Paul claimed, the One God, why then did he reserve for a single unimportant race the anointing, the prophets and the law? Why did he allow the rest of mankind to exist thousands of years in darkness, worshipping falsely? Of course the Jews admit that he is a ‘jealous god’. But what an extraordinary thing for the absolute to be! Jealous of what? And cruel, too, for he avenged the sins of the fathers on guiltless children. Is not the creator described by Homer and Plato more likely? that there is one being who encompasses all life—is all life—and from this essential source emanate gods, demons, men? Or to quote the famous Orphic oracle which the Galileans are beginning to appropriate for their own use, ‘Zeus, Hades, Helios, three gods in one Godhead’.”
“From the One many…” I began, but with Maximus one never needs to finish sentences. He anticipates the trend of one’s thought.
“How can the many be denied? Are all emotions alike? or does each have characteristics peculiarly its own? And if each race has its own qualities, are not those god-given? And, if not god-given, would not these characteristics then be properly symbolized by a specific national god? In the case of the Jews a jealous bad-tempered patriarch. In the case of the effeminate, clever Syrians, a god like Apollo. Or take the Germans and the Celts—who are warlike and fierce—is it accident that they worship Ares, the war god? Or is it inevitable? The early Romans were absorbed by lawmaking and governing—their god? the king of gods, Zeus. And each god has many aspects and many names, for there is as much variety in heaven as there is among men. Some have asked: did we create these gods or did they create us? That is an old debate. Are we a dream in the mind of deity, or is each of us a separate dreamer, evoking his own reality? Though one may not know for certain, all our senses tell us that a single creation does exist and we are contained by it for ever. Now the Christians would impose one final rigid myth on what we know to be various and strange. No, not even myth, for the Nazarene existed as flesh while the gods we worship were never men; rather they are qualities and powers become poetry for our instruction. With the worship of the dead Jew, the poetry ceased. The Christians wish to replace our beautiful legends with the police record of a reforming Jewish rabbi. Out of this unlikely material they hope to make a final synthesis of all the religions ever known. They now appropriate our feast days. They transform local deities into saints. They borrow from our mystery rites, particularly those of Mithras. The priests of Mithras are called ‘fathers’. So the Christians call their priests ‘fathers’. They even imitate the tonsure, hoping to impress new converts with the familiar trappings of an older cult. Now they have started to call the Nazarene ‘saviour’ and ‘healer’. Why? Because one of the most beloved of our gods is Asklepios, whom we call ‘saviour’ and ‘healer’.”
“But there is nothing in Mithras to equal the Christian mystery.” I argued for the devil. “What of the Eucharist, the taking of the bread and wine, when Christ said, ‘He who eats of my body and drinks of my blood shall have eternal life’.”
Maximus smiled. “I betray no secret of Mithras when I tell you that we, too, partake of a symbolic meal, recalling the words of the Persian prophet Zarathustra, who said to those who worshipped the One God—and Mithras, ‘He who eats of my body and drinks of my blood, so that he will be made one with me and I with him, the same shall not know salvation.’ That was spoken six centuries before the birth of the Nazarene.”
I was stunned. “Zarathustra was a man…?”
“A prophet. He was struck down in a temple by enemies. As he lay dying, he said, ‘May God forgive you even as I do.’ No, there is nothing sacred to us that the Galileans have not stolen. The main task of their innumerable councils is to try to make sense of all their borrowing. I don’t envy them.”
“I have read Porphyry…” I began.
“Then you are aware of how the Galileans contradict themselves.”
“But what of the contradictions in Hellenism?”
“Old legends are bound to conflict. But then, we never think of them as literally true. They are merely cryptic messages from the gods, who in turn are aspects of the One. We know that we must interpret them. Sometimes we succeed. Sometimes we fail. But the Christians hold to the literal truth of the book which was written about the Nazarene long after his death. Yet even that book so embarrasses them that they must continually alter its meaning. For instance, nowhere does it say that Jesus was God…”
“Except in John.” I quoted: “‘And the Word was made flesh, and dwelt among us.'” I had not been five years a church reader for nothing.
“That is open to interpretation. What precisely was meant by ‘Word’? Is it really, as they now pretend, the holy spirit who is also God who is also Jesus?—which brings us again to that triple impiety they call ‘truth’, which in turn reminds us that the most noble Julian also wishes to know the truth.”
“It is what I wish.” I felt strange. The smoke from the torches was thick in the room. All things now appeared indistinct and unreal. Had the walls opened suddenly and the sun blazed down upon us, I should not have been surprised. But Maximus practised no magic that day. He was matter-of-fact.
“No one can tell another man what is true. Truth is all around us. But each must find it in his own way. Plato is part of the truth. So is Homer. So is the story of the Jewish god if one ignores its arrogant claims. Truth is wherever man has glimpsed divinity. Theurgy can achieve this awakening. Poetry can. Or the gods themselves of their own volition can suddenly open our eyes.”
“My eyes are shut.”
“Yes.”
“But I know what it is I want to find.”
“But there is a wall in front of you, like the mirror you tried to walk into.”
I looked at him very hard. “Maximus, show me a door, and not a mirror.”
He was silent a long time. When he finally spoke, he did not look at me. Instead he studied the face of Cybele. “You are Christian.”
“I am nothing.”
“But you must be Christian, for that is the religion of your family.”
“I must appear to be Christian. Nothing more.”
“You do not fear being a hypocrite?”
“I fear not knowing the truth even more.”
“Are you prepared to be admitted to the secret rites of Mithras?”
“Is that the way?”
“It is a way. If you are willing to make the attempt, I can lead you to the door. But you must cross through alone. I cannot help you past the gate.”
“And after I pass through?”
“You will know what it is to die and to be born again.”
“Then you shall be my teacher, Maximus. And my guide.”
“Of course I shall be.” He smiled. “It is our fate. Remember what I said? We have no choice, either of us. Fate has intervened. Together we shall proceed to the end of the tragedy.”
“Tragedy?”
“Human life is tragic: it ends in pain and death.”
“But after the pain? after the death?”
“When you cross the threshold of Mithras, you will know what it is like to be beyond tragedy, to be beyond what is human, to be one with God.”

Categories
Fair Race’s Darkest Hour (book) Michelangelo Transvaluation of all values

New tablets of stone

First article.— Western civilisation is under the grip of an anti-white ideology that has been imposed in every white country after the traitorous Second World War.
Second article.—Aryans are being exterminated by genocidal levels of immigration: a wholesale European, North American and Australian population replacement for non-whites.
Third article.—Ergo, the 21st century will be the darkest hour of the fair race.
Fourth article.—Aryans either gain a sense of themselves or they are going extinct. Only an ethnostate will save them from extinction; that is, only complete sovereignty in a Fourth Reich, brought about by the expulsion of non-whites, including Jews, will save whites.
Fifth article.—If the ethnostate is formed, a Constitution may start with the words: We hold these truths to be self-evident: Men are created unequal. All men are unequal—nowhere in the natural world, and Man is part of Nature, is anything equal. Equality does not exist in Nature; only in the abstract world of mathematics and in the minds of delusional humans.

Sixth article.—The Priest of the Fourteen words is an anti-Judeo-Christian law-giver. The first commandment in his tablets of stone is ‘Thou shalt keep thy blood pure’. To avoid miscegenation, another commandment must dictate the necessity of not using non-whites.
Seventh article.—If we now remember Nietzsche’s Law Against Christianity, the rest follows from this…
_________
Page 517 of the forthcoming 2018 edition of The Fair Race’s Darkest Hour.

Categories
Christendom Constantine Karlheinz Deschner Kriminalgeschichte des Christentums (books)

Kriminalgeschichte, 51

Editor’s note:
As far as Aryan decline is concerned the claim that, compared to the Jewish problem, Christianity is like a megalodon next to a white shark, is a very serious accusation. So much so that, from this entry on the criminal history of Christianity, I will be adding the footnotes that appear in the book by Karlheinz Deschner.
Since I went nuclear on Xtianity, the donations to this site have been dramatically reduced. In case I receive more donations (which would ease the burden of having to go out to the street to find, through petty jobs, how to put some bread on my table) I will include, in the printed version, those footnotes that have been missing in this blog.
Take note that the footnotes that I’ll be adding still lack the general bibliography, which will be ready as I finish the abridgment of this first volume.
Below, Deschner’s text:
 

______ 卐 ______

 
Constantinople – like a civil war
In Constantinople, at the end of the year 338, the enraged follower of Nicaea, Archbishop Paul—the assassin of Arius according to the Arians—was sent back into exile, chained, to whom Constantine had already exiled in the Pontus. (Actually, the news about his life and his destiny are very contradictory.) His successor, Eusebius of Nicomedia, the prominent protector of Arius, died about three years later.
With imperial authorisation, Paul, who lives as an exile with the Bishop of Rome, returns in the year 341. The fanatical Asclepius of Gaza, also with the permission of Constantine, returns from his exile and prepares the entry of the patriarch, with a whole series of deaths, including inside the churches. It prevails a ‘situation analogous to that of a civil war’ (Von Haehling).
Hundreds of people are killed before Paul makes his triumphal entry into the capital and excites the spirits of the masses.

Macedonius, the semi-Arian who was his old enemy, is called anti-bishop. However, according to the sources, the main fault of the constantly increasing bloody disorders is Paul’s. The cavalry general Hermogenes, commissioned by the emperor in 342 to restore order—the first intervention of the army in an internal conflict of the Church—, is cornered by the followers of the Catholic bishop in the church of St. Irene, the church of peace, who, after setting fire to the temple, kill Hermogenes, and drag his corpse through the streets, bound by the feet.
Direct participants: two ascribed to the patriarch, the sub-deacon Martyrdom and the lector Martian, according to the Church historians, Socrates and Sozomen. The proconsul Alexander managed to flee. Nor in Constantinople do the revolts of religion cease; only in one of them 3,150 people lost their lives. However, Patriarch Paul, led away by the emperor himself, is taken from one place of exile to another until he dies in Armenia, allegedly strangled by Arians, and Macedonius remains for a long time as the only supreme pastor of the capital.[1]
After the triumph of Orthodoxy, in the year 381 Paul’s body was moved to Constantinople and it was buried in a church taken from the Macedonians. Since then, that church has his name.[2]
 
_______________
Note of the translator: As stated above, the footnotes still lack the general bibliography, which will be ready as I finish the abridgment of this first volume.
[1] Hilar, frg. hist. 3. Athan. de syn. 22 f. apol. 20; 29,3; 30,1; hist. Arian. 7. apol. c. Arian. 6,25. apol. de fuga sua 3,6. Socr. h.e. 2,6 f.; 2,12 f. Soz. 3,4 f; 3,7,5 f; 3,5. Liban, or. 1,44; 1,59; 59,94 f. Theodor. h.e. 2,2; 2,5. RAC 1860. LThK 1st ed. III 860 f, IV 760, VIII 47, IX 698. Kraft, Kirchenväter Lexikon 210. Altaner 203. Lecky II 159. Lippl. XI. Schwartz, Zur Geschichte des Athanasius (1904) 341; (1911) 479 f, 489 f, 511 f. Seeck, Untergang IV 52, 71 f. Stein, Vomrömischen 207 f, 233. Baur, Johannes 157. Caspar, Papsttum 1138 f. Ehrhard, Die griechische und die lateinische Kirche 41. Telfer, Paul of Constantinople 31 f. Tinnefeid 177 f. Klein, Constantius II 71 f. V. Haehling, Die Religionszugehörigkeit 244 f.
[2] Socr. 5,9. Soz. 7,10. Rauschen 116.

Two Xtian articles

Viewing the Christian problem larger than the Jewish problem, just as Megalodons were much larger than today’s great white sharks, is something that distinguishes this site from the rest of the racialist sites.
Two articles have been published today, authored by Christians: ‘The impossibility of Alt-Right Christianity’ by Connor Grubaugh, apparently a non-racist Pentecostal, and ‘The compatibility of Alt-Right Christianity’ by racialist Hunter Wallace, a Lutheran.
Grubaugh may a complete goner, but I wonder what impact will the info we are starting to collect in this site—Soberana’s PDF and, more professionally, Deschner’s anti-Christian encyclopaedia—cause in Wallace?
Probably none. The experience I’ve had with Xtians in the comments section of The Occidental Observer is that they simply ignore facts and solid arguments based on those facts.