Forces occultes (English: Occult Forces) is a French dramatised documentary about Freemasonry from 1943, particularly exposing its cronyism, corruption and duplicity. The film was directed by a former member of the Grand Orient of France for eight years, Jean Mamy and thus includes authentic footage of Masonic initiation ceremonies.
The film was commissioned in 1942 by the Propaganda Abteilung, a delegation of Nazi Germany’s propaganda ministry within occupied France by the ex-Mason Mamy. It virulently denounces Freemasonry, parliamentarianism and Jews as part of Vichy‘s drive against them and seeks to prove a Jewish-Masonic plot.
The film recounts the life of a young député who joins the Freemasons in order to relaunch his career. He thus learns of how the Freemasons are conspiring with the Jews and the Anglo-American nations to encourage France into a war against Germany.
Young politician Pierre Avenel, of the French Third Republic is sick of the narrow party-political game in parliament which is degenerating the country; he criticises the capitalists for their greed and the communists for their manipulation of the masses for their own self-seeking ends. Naive and looking for solutions, he is approached by Freemasons, who tell him that their organisation is about “progress” and upstanding “morality”, so he joins the lodge. There he finds a strange world of intimidating oaths and pledges to serve the brotherhood.
After the Second World War was over, the people involved in creating the film were persecuted as an act of revenge; the producer Robert Muzard was sentenced to three years, the writer Jean Marquès-Rivière was condemned to death in his absence, while the producer Jean Mamy was executed at the fortress of Montrouge.
by Revilo P. Oliver – Liberty Bell, May 1988
I HAVE RECEIVED from an American Classical scholar a letter in the course of which he says: “At first it seemed incredible to me that the quotation from Toynbee that you adduced in a recent article [July 1987, p. 8; the quotation may also be found at the head of the very important article by Ivor Benson in the issue for April 1988] could really be accurate, but I verified that it does indeed appear on p. 809 of “The Trend of International Affairs since the War,” International Affairs, Vol. X, No. 6 (November 1931), 803-826, wherein he allows that after ‘this mysterious force called sovereignty’ has been extirpated, ‘the 50 or 60 local states of the world will no doubt survive as administrative conveniences.’ “
The quotation in question was one in which Toynbee, addressing his fellow conspirators, admitted that he and they were engaged in a covert conspiracy against Great Britain and all the civilized nations to which the other members of the gang belonged, and he boasted of the hypocrisy with which they were deluding their victims. It deserves repetition at a time when the United States is becoming an “administrative convenience” in the Jews’ One World:
“We are at present working discreetly, but with all our might, to wrest this mysterious force called sovereignty out of the clutches of the local national states of the world. And all the time we are denying with our lips what we are doing with our hands.” (My emphasis.)
Seldom has a pack of sneaking traitors been so indiscreet as to put on paper a description of the insidious conspiracy in which they were secretly engaged, let alone publish it, even if only in an obscure journal usually filled with such pretentious drivel that men of sense wasted no time on it. For the egregious folly of putting such things on paper, one could adduce the famous “Protocols of the Elders of Zion” as a parallel, if they were indeed written out by the Jews whose activity they so accurately describe, although there is the significant difference that the latter describe treachery, but not treason.
I did not know of Toynbee’s confession of conspiracy at the time that I commented on his elaborate and learned Study of History in an article that is reprinted in America’s Decline, pp. 202-211. That article, however, evoked a protest from one Ludwig von Mises, a scholar of uncertain race, who was at that time a Great Cham of “Conservatism,” since he had formulated some economic doctrines which, though needlessly complicated and alembicated, were sound, if one took them with a preliminary understanding that economics are an epiphenomenal function of a society that must be based on the foundations of nationality and race.
Von Mises, in a letter published in American Opinion, September 1963, p. 78, thought it an outrage that I had been unkind to Toynbee and, what was worse, had pointed out that during the First World War Lord Bryce had operated a lie factory in which expert liars, such as Toynbee, manufactured stories of German “atrocities” to pep up the herds of cattle who were being democratically driven onto the battlefields. That historical fact should have been suppressed, according to Von Mises, because Professor James Bryce, who was eventually elevated to the peerage as a Viscount, was a writer “whom political scientists and historians of law consider as one of the outstanding authors of the 19th and early 20th centuries.”
The eminent “Conservative Economist” was even more outraged by an article by my esteemed colleague, Westbrook Pegler, entitled “Zangara Missed,” in which Mr. Pegler discussed what would probably have happened, if Zangara had succeeded in killing the foul and diseased creature named Franklin Roosevelt, with the result that an Americanpolitican, Garner, would have become President. Von Mises may have been appalled by the thought of how many Americans would not have been killed in a war in which they fought against their own race and civilization.
As I have said, when I wrote my trenchant critique of Toynbee’s Study of History, I did not know of his much earlier confession of conspiracy and treason. Now I wonder whether Ludvig von Mises did.
by Revilo P. Oliver – Liberty Bell, October 1986
A special report on Acquired Immunity Deficiency has been compiled by Drs. David A. Noebel, Wayne C. Lutton, and Paul Cameron, and published by Summit Ministries, P.O. Box 207, Manitou Springs, Colorado ($3.95 + $1.25).
The booklet is essentially some 130 pages of classified quotations from many sources, including a large number of men of known scientific accomplishment, on the physiological and social effects of the ever growing epidemic, with notices of the propaganda that is being used to defer public recognition of the imminent peril until it is too late to avert a total collapse of American society into chaos. The scientific opinion cited all confirms the gravity of the epidemic as I have reported it several times in the pages of this periodical.
The quotations that are authoritative make this a very useful book. Some of the editors’ recommendations are sound common sense. And one finds here and there a rather astonishing bit of information, e.g., that the Public Health Service in the District of Corruption has not classified the now epidemic infection as a “communicable disease.” That is surprising, not because one supposes that the bureaucracy that promotes the poisoning of water supplies with fluorides would show any compassion for the American people, but because it has thus gratuitously shown how viciously corrupt it is.
Unfortunately, the text begins with quotations from the Jew-Book to prove that male homosexuality should be forbidden because old Jesus said, “Mustn’t do or Papa spank.” And we are told that we gotter “reaffirm” the “Biblical creative order”–a phrase that will remind everyone of the shysters and hallucines who are manufacturing “creation science” and prating about “Holy Shrouds” to shore up a grotesque superstition that is now, in its latest reformations, proving its virulence as the poison that destroyed the spiritual immune system of our race.
Many readers will junk the booklet when they come to “Leviticus” on p. 9, if they did not do so when they saw on p. 7 the opening quotation from “Mark” (i.e. a god’s spiel attributed to a certain Marcus and so really anonymous, just as it would be if it were attributed to an otherwise unidentified Bob). Readers who are understandably repelled by this nonsense may never go on to the useful parts of the booklet.
The utter absurdity of this appeal to Yahweh & Son, Inc., and the “Judaeo-Christian ethic” is shown by the fact that since the Fathers of the Church first put over their great promotion, the Christian clergy have always been the principal practitioners of male homosexuality, and this fact was so notorious that the learned Jesuit scholar, Jean Hardouin, came to the conclusion that homosexuality had been invented by the Christians to foster monasticism and encourage priests to celibacy, and that all earlier records of the perversion had been forged by Christians to provide precedents for their innovation in sexual morality.
Some of the early Christian sects, notably the Carpocratians, made male homosexuality a condition of spiritual perfection, and so, in all probability, did the precursors of the Christians, the Essenes. By a nice irony, this booklet takes off from a quotation from the gospel of “Mark,” which in an earlier version, to which I have frequently referred in these pages, unmistakably implies homosexual conduct in the Jesus it describes as showing practically naked young men the way to Salvation in the dark. Although that tale was censored by the Fathers of the Church even before it was selected for inclusion in the collection called a “New Testament,” some of its homosexual flavor survives in the contempt for women expressed by its Jesus. And one could fill a volume with evidence of the close connection between the Jewish cult for goyim and sexual perversion.
Fortunately, it would be a work of supererogation to cite historical evidence at a time when every week there transpires news of large sums of money paid out by various Christian churches to halt prosecution of their salvation-salesmen, who have been bringing children to Jesus in bed. The holy men’s fancy turns mostly to boys near the age of puberty, but some have been convicted of raping children of four and five without committing the sin of sexual discrimination. (On Talmudic authority for this sport, see the late Elizabeth Dilling’s The Plot Against Christianity, which has been reprinted, with some editorial changes, under the title, The Jewish Religion: Its Influence Today, by the Noontide Press in Torrance, California.)
The cream of the jest, however, is that Summit Ministries, the publishers of this booklet, are a branch of a college founded by a fat hokum-peddler, commonly called Silly James Hoggis, whom many of my readers will recall from the time when he practiced patriotism as a lucrative adjunct of his soul-saving business. The Man of God evangelized with sodomy the young men sent to his Bible college by their gullible Christian parents, occasionally including females for variety in his holy ministrations, until a particularly crude indiscretion precipitated a public scandal, and he was expelled from his college by its trustees. One sympathizes, of course, with an institution that is trying to live down its scabrous past, but the fact is a sufficient commentary on its claim that the tall tales in the Bible in some way inhibit sexual perversion.
Homosexuality has been made so fashionable by the public schools and “educators” whose principal concern is to incite children to copulate early, often, and indiscriminately, thus inculcating the Christian ideals of “Equality” (in proletarian degradation), “All Mankind” (of ovine anthropoids), “One World” (of mindless mongrels), and the evil of recognizing the biological fact of race (which would annoy God’s Master Race). The “Liberals'” superstition, it is true, dispenses with the spooks of Christian mythology, but that is merely because such supernaturalism would make ridiculous their pretense that they have a scientific basis for their cult. Intellectually, they are on a par with the “creation scientists,” with whom they will join forces, if that should seem expedient.
If there is to be any effective opposition to homosexual degeneracy, it must be based, not on the unbelievable mythology which so impaired the Aryan mind as to make the clergy’s favorite vice fashionable, but on the rational basis of biological facts joined with the emotional appeal of loyalty to our endangered race. There is, however, a strong probability that reasoned opposition will soon be made unnecessary when the epidemic consequences of the combination of male homosexuality with the basic Christian doctrine of racial equality are made manifest by fifty thousand or a hundred thousand corpses. Perhaps it would be more practical for us to decide what the intelligent remnant of our once dominant race can and should do when all Hell breaks loose.
[excerpt from Who We Are by William Luther Pierce]
The first century B.C. was a time of unmitigated disaster for the Celts. Caesar’s conquest of Gaul was savage and bloody, with whole tribes, including women and children, being slaughtered by the Romans.
By the autumn of 54 B.C, Caesar had subdued Gaul, having destroyed 800 towns and villages and killed or enslaved more than three million Celts. And behind his armies came a horde of Roman-Jewish merchants and speculators, to batten on what was left of Gallic trade, industry, and agriculture like a swarm of locusts. Hundreds of thousands of blond, blue-eyed Celtic girls were marched south in chains, to be pawed over by greasy, Semitic fleshmerchants in Rome’s slave markets before being shipped out to fill the bordellos of the Levant.
Then began one, last, heroic effort by the Celts of Gaul to throw off the yoke of Rome, thereby regaining their honor and their freedom, and — whether consciously or not -reestablishing the superiority of Nordic mankind over the mongrel races of the south. The ancestors of the Romans had themselves established this superiority in centuries past, but by Caesar’s time Rome had sunk irretrievably into the quagmire of miscegenation and had become the enemy of the race which founded it.
The rebellion began with an attack by Ambiorix, king of the Celtic tribe of the Eburones, on a Roman fortress on the middle Moselle. It spread rapidly throughout most of northern and central Gaul. The Celts used guerrilla tactics against the Romans, ruthlessly burning their own villages and fields to deny the enemy food and then ambushing his vulnerable supply columns.
For two bloody years the uprising went on. Caesar surpassed his former cruelty and savagery in trying to put it down. When Celtic prisoners were taken, the Romans tortured them hideously before killing them. When the rebel town of Avaricum fell to Caesar’s legions, he ordered the massacre of its 40,000 inhabitants.
Meanwhile, a new leader of the Gallic Celts had come to the fore. He was Vercingetorix, king of the Arverni, the tribe which gave its name to France’s Auvergne region. His own name meant, in the Celtic tongue, “warrior king,” and he was well named.
Vercingetorix came closer than anyone else had to uniting the Celts. He was a charismatic leader, and his successes against the Romans, particularly at Gergovia, the principal town of the Arverni, roused the hopes of other Celtic peoples. Tribe after tribe joined his rebel confederation, and for a while it seemed as if Caesar might be driven from Gaul.
But unity was still too new an experience for the Celts, nor could all their valor make up for their lack of the long experience of iron discipline which the Roman legionaries enjoyed. Too impetuous, too individualistic, too prone to rush headlong in pursuit of a temporary advantage instead of subjecting themselves always to the cooler-headed direction of their leaders, the Celts soon dissipated their chances of liberating Gaul.
Finally, in the summer of 52 B.C., Caesar’s legions penned up Vercingetorix and 80,000 of his followers in the walled town of, Alesia, on the upper Teaches of the Seine. Although an army of a quarter-million Celts, from 41 tribes, eventually came to relieve besieged Alesia, Caesar had had time to construct massive defenses for his army. While the encircled Alesians starved, the Celts outside the Roman lines wasted their strength in futile assaults on Caesar’s fortifications.
In a valiant, self-sacrificing effort to save his people from being annihilated, Vercingetorix rode out of Alesia, on a late September day, and surrendered himself to Caesar. Caesar sent the Celtic king to Rome in chains, kept him in a dungeon for six years, and then, during the former’s triumphal procession of 46 B.C., had him publicly strangled and beheaded in the Forum, to the wild cheers of the city’s degraded, mongrel populace.
After the disaster at Alesia, the confederation Vercingetorix had put together crumbled, and Caesar had little trouble in extinguishing the last Celtic resistance in Gaul. He used his tried-and-true methods, which included chopping the hands off all the Celtic prisoners he took after one town, Uxellodunum, commanded by a loyal adjutant of Vercingetorix, surrendered to him.
Caesar did not live long enough to wreak the same havoc in Britain which he had in Gaul, but other Roman generals finished what he had started. During the first century A.D. Roman Britain was bloodily expanded to include everything in the British Isles except Caledonia (northern Scotland) and Hibernia (Ireland). Decadent Rome did not long enjoy dominion of the Celtic lands, however, because another Indo-European people, the Germans, soon replaced the Latins as the masters of Europe.
[excerpts from Who We Are by William Luther Pierce]
The religion of the Scandinavians until a few hundred years ago, when it was forcibly replaced by Christianity, had a pantheon divided into gods and goddesses belonging to two distinct groups, the Aesir and the Vanir. The principal gods among the Aesir — Odin, Thor, and Tyr — are associated with the sky and with manly activities. Both Odin and Tyr were, at different times, assigned the roles of Sky Father and of war god. Thor, the thunderer, was the god of the air, of lightning, and of defense against enemies.
The three principal Vanir — Njord, Frey, and Freya — are, on the other hand, associated with the earth and the sea, with fecundity, and with sexual pleasure. Njord is clearly a masculinized version of Nerthus, the Earth Mother. Frey and Freya personify the male and female sexual principles, respectively.
It is very tempting to see in these two disparate groups constituting the Scandinavian pantheon an imperfect blending of the religions of two disparate peoples, the Aesir belonging originally to the Nordic Battle-Axe People and the Vanir to the Neolithic Mediterraneans conquered by the former.
Indeed, the ancient legends speak to us of just such a blending: of a war between the two groups of gods in the dawn of time, followed eventually by a truce and the acceptance by the Aesir of hostages from the Vanir.
The Heimskringla, a semi-historical compendium of the lives of the Norse kings, written early in the thirteenth century by Snorri Sturlason, the great Icelandic poet and historian, begins with the Ynglingasaga, an almost wholly non-historical account of conflict between Aesir and Vanir. In Snorri’s scheme ofthings the Aesir were the biological ancestors of the Norse kings, and he interprets the racial memory of a long-ago migration of people in this light.
His account correctly places the ancestral home of the Aesir (i.e., of the people whose gods the Aesir were) in the region between the Black Sea and the Caspian Sea, but its geographical and historical details are not to be relied on. According to Snorri:
“North of the Black Sea lies Svithjoth the Great or the Cold (Russia)…. Out of the north, from the mountains which are beyond all inhabited districts, a river runs through Svithjoth whose correct name is Tanais (the Don River). In olden times it was called Tana Fork or Vana Fork. Its mouth is in the Black Sea. The land around the Vana Fork was then called Vanaheim, or Home of the Vanir. This river divides the three continents. East of it is Asia, west of it Europe. “The land east of the Tana Fork was called Home of the Aesir, and the capital of that country they called Asgard. In this capital the chieftain ruled” whose name was Odin….
“Odin made war on the Vanir, but they resisted stoutly and defended their land. Now the one , now the other was victorious, and both devastated the land of their opponents, doing each other damage. But when both wearied of that they agreed on a peace meeting and concluded a peace, giving each other hostages. The Vanir gave their most outstanding men, Njord the Wealthy and his son Frey….
“Odin appointed Njord and Frey to be priests for the sacrificial offerings, and they were gods among the Aesir. Freya was the daughter of Njord. She was the priestess at the sacrifices. It was she who first taught the Aesir magic such as was practiced among the Vanir….
“A great mountain chain runs from the northeast to the southwest. It divides Svithjoth the Great from other realms. South of the mountains it is not far to Turkey…. Because Odin had the gift of prophecy and was skilled in magic, he knew that his offspring would inhabit the northern part of the world. Then he set his brothers Ve and Vili over Asgard, but he himself and all gods and many other people departed. First he journeyed west to Garthriki (western Russia) and then south to Saxland (northwestern Germany). He had many sons. He took possession of lands far and wide in Saxland and set his sons to defend these lands. Then he journeyed north to the (Baltic) sea and fixed his abode on an island. That place is now called Odense (Odin’s Island), on the island of Funen.”
Besides Snorri’s tendency to switch the roles of gods and men back and forth, there are other defects in his account. The most serious of these is his chronological sequence of events. Before the migration into Europe even starts, Snorri has already brought about the reconciliation and union of Aesir and Vanir, of Nordic and Mediterranean religions, something which could not have happened until the conquest of the Neolithic-Mediterranean peoples by the Nordics had already taken place.
It is evident that the oral sagas must have undergone significant changes before Snorri began setting them down in writing, In fact, one should be surprised that, after the passage of several millennia, the sagas should still contain any historical truth at all. Nevertheless, the Ynglingasaga does appear to give us a link, however tenuous, between the Scandinavian mythology of seven centuries ago and actual events which took place more than five millennia ago, as indicated by the archaeological evidence.
The graves and tombs found at Mycenae and other Greek sites contained bronze swords, daggers, and battleaxes, and gold jewelry and utensils, all of exceptionally high craftsmanship and all testifying to the wealth and the martial lifestyle of the Greek upper classes. Burial itself, however, was a Mediterranean characteristic. The adoption of burial in the place of the original Greek practice of cremation was only one of many ways in which the invading Greeks of that early era were influenced by the Mediterranean natives.
One of the profoundest cultural interactions between northern invaders and southern natives, and one which shows with special clarity the racial differences in outlook and psychology between Hellenes and Pelasgians (as the Hellenes called the native Mediterraneans), involved religion. By the beginning of the historical period in Greece (around 650 B.C.), when we have our first extensive written references to religious matters (the “Linear B” inscriptions, dating back to 1300 B.C., were far too scanty to yield much insight in this regard), “Greek” religion was already a nearly inseparable blend of Hellenic and Pelasgian elements. Even Homer’s tales of a period six centuries earlier contain references to Greek gods who were no longer purely or exclusively Indo-European.
Nevertheless, it is still possible to analyze the religion of the Greeks of the historical period into Hellenic and non-Hellenic components. When the Hellenes first came to Greece, they brought with them an Olympian pantheon created in their own image, both physically and psychically. Their gods, with one notable exception (Poseidon, the black-haired sea god), were described by Homer as golden-haired and ivory-skinned.
In behavior, the gods were as human as their creators: sometimesbold and sometimes hesitant, sometimes forthright and sometimes devious, sometimes generous and forgiving, and sometimes stingy and vindictive — but never mysterious.
Altogether, the Olympian religion was a remarkably sharp reflection of the Hellenic spirit and Hellenic life. Even the legendary home assigned to their gods by the Greeks of the historical period, Mt. Olympus, lay far to the north of the centers of Greek civilization, reflecting their own northern origins.
At the head of the Olympian pantheon was Zeus, the Sky Father. His name was derived from an Indo-European root which means “the Shining One.” His counterparts existed in the religions of all the other Indo-European peoples, whose characteristic spiritual orientation is upward and outward. The inherent Indo-European religious tendency has always been, in a sense, solar, even when the sun was not explicitly regarded as a deity. And Zeus, in his relations with his family of gods and goddesses, perfectly reflected the essentially masculine spirit and the patriarchal structure of all natural and healthy Indo-European societies.
Pelasgian religion was, on the contrary, chthonic (embedded in the earth) in its orientation, feminine in its spirit, matriarchal in its structure. The gods and goddesses of the Pelasgians were mysterious, subterranean creatures, headed by the Earth Mother, who has homologues in the religions of most other Mediterranean peoples. The Pelasgian tendency, in contrast to the universality of Zeus and his fellow Olympians, was to localize their deities. Thus, while the concept of an Earth Mother was widespread among the Mediterranean peoples, she tended to be given various attributes in various areas, much as the various Virgin Mary cults of the Christian era, with their localized Our Lady of this or that.
The Pelasgians’ deities were concerned, above all else, with sexual reproduction, and they were worshipped in orgiastic rites and with much sexual symbolism. Snakes and bulls, for example, the former both phallic and chthonic, the latter a symbol of reproductive potency, played a major role in Minoan religion.
From the first contact between Hellenes and Pelasgians, there was an interaction between their religions, with each race over the course of time adopting and adapting elements from the religion of the other. Thus, for example, the Cretans adopted Zeus and adapted him as a youthful fertility god, portraying him sometimes as a bull, whose role was to fertilize the Earth Mother. They even claimed Crete as the birthplace of Zeus, thus provoking the indignation of the Hellenes, who already regarded the Cretan Pelasgians as an especially deceitful and untrustworthy people.
More interesting to us is the influence of Pelasgian religion on that of the Hellenes. Some Mediterranean deities were adopted into the Olympian family and modified to suit their new relatives, while some Olympians acquired certain Mediterranean attributes. Black-haired Poseidon has already been mentioned.
But even as Hellenic a deity as Athena, the gray-eyed goddess of wisdom, daughter of Zeus, was adapted from a variant of the Pelasgian fertility goddess already localized in Attica when the Hellenes arrived, a sort of Our Lady of Athens. Even after she was adopted by the Olympians and universalized, she retained some of the essence of a local goddess.
Dionysus is an example of a god who came to be worshipped by both Hellenes and Pelasgians, but whose cult was much more Pelasgian than Hellenic in character, involving orgiastic rites.
Hera, the wife of Zeus, is clearly an adopted and modified variant of the Mediterranean Earth Mother. Greek mythology accounts for this dual nature and dual origin of the gods in a way remarkably reminiscent of the Scandinavian religious tradition of a war between Indo-European gods (Aesir) and Mediterranean gods (Vanir), after which hostages were exchanged (see installment 7, in the January 1979 issue of National Vanguard). The hostages from among the Vanir went to live in Asgard with Odin and the other Scandinavian gods and eventually came to be accepted on equal terms with the Aesir.
These adopted Vanir included Frey and Freya, the personifications respectively of the male and female sexual principles, and Njord, a masculinized version of Nerthus, which was one of the names of the Earth Mother. It is interesting to note that Njord also doubled as the Scandinavian version of Poseidon.
In Greek tradition Zeus overthrew an older group of gods, the children of Gaia, the Earth Mother, before securing his own role as Sky Father and supreme deity. Just as in the case of the Scandinavians it is very tempting to see in this tradition a mythologized reference to the ancient conflict between invading Indo-Europeans and conquered Mediterraneans.
Because the Mediterraneans were only conquered and not exterminated; because they formed the bulk of the economic base on which Greek society rested; because the lifestyle of Hellenes themselves changed, becoming more dependent on agriculture than before; and because race mixture inevitably followed conquest, it is not surprising that the religion of the conquerors underwent a change and assimilated many elements from the religion of the conquered natives.
In the 16th century B.C. there was a thriving, non-White civilization in the Indus valley, with centers at Mohenjo-daro and Harappa. Trade was carried on with countries as far away as Egypt.
Then the Aryans came across the towering, ice-covered Hindu Kush in the north and fell upon the dwellers in the southern valleys with irresistible ferocity. First Harappa, and then Mohenjo-daro, was razed, and the Indo-Europeans were in possession of the rich Land of the Seven Rivers.
It was yet another land whose aboriginal inhabitants differed profoundly from the Indo-European conquerors, both physically and spiritually. And in this new land the Aryans made as determined an effort as anywhere to avoid racemixing.
The tribal society of the Nordic invaders was already organized hierarchically into three estates, or castes: the priests, the warriors (from whom came the rulers), and the workers (farmers, craftsmen, and merchants). After the conquest of the Indian aborigines (or dasyus, as the Aryans called them), a fourth estate was added: that of the servants, the hewers of wood and the fetchers of water.
The estates, which among the Aryans had been somewhat flexible, offering the possibility of social movement from one estate to another, became fixed in an absolutely rigid caste system. The members of the first three castes, now called Brahmans (priests), Kshatriyas (warriors and rulers), and Vaishyas (workers), were Aryans. The members of the fourth caste, the Shudras (servants), were dasyus. Not only intermarriage, but every form of social intercourse between the castes except that absolutely necessary for the functioning of society, was banned, and the ban had the authority of religion as well as of law.
‘The Laws of Manu, the most ancient legal code to have come down to us from Aryan India, spell out explicitly the duties of the castes:
“To Brahmans he (Brahma, the Creator, the soul of the universe) assigned teaching and studying the Veda, sacrificing for their own benefit and for others, giving and accepting of alms. [The Vedas (the name comes from the Aryan word meaning “knowledge”) are the collections of sacred writings of the ancient Aryans from the period shortly after the conquest. The particular Veda referred to here is the Rig-Veda.]
‘The Kshatriya he commanded protect the people, to bestow gifts, to offer sacrifices, to study the Veda, and to abstain from attaching himself to sensual measures.
“The Vaishya to tend cattle, to bestow gifts, to offer sacrifices, to study the Veda, to trade, to lend money, and to cultivate land.
“One occupation only Brahma prescribed to the Shudra: to serve meekly the other three castes.”
The dasyus were excluded not only from social intercourse with Aryans and from occupations reserved for Aryans, but also from any participation in the Aryan religion; the Shudra caste the only one not enjoined to study the Veda. Young Aryans were initiated into the adult religious community in special rites, the initiation being considered a “second birth.” The Laws of Manu say: “The Brahman, the Kshatriya, and the Vaishya castes are the twice-born ones, but the fourth, the Shudra, has no second birth. There is no fifth caste.”
The Sanskrit literature of the ancient Aryans is filled with references to the distaste the Nordic conquerors felt for the dark, flat-nosed natives. Poets referred to the dasyus as “the noseless ones” and “the blackskins.” One poet wrote, “Destroying the dasyus, Indra (the ancient Aryan god of the sky, cognate with the Hellenic Zeus and Roman Jupiter, head of the Aryan pantheon prior to the rise of Brahmanism) protected the Aryan color.” According to another poet, “Indra protected in battle the Aryan worshipper … he conquered the blackskin.” And still another: “He (Indra) beat the dasyus as is his wont…. He conquered the land with his white friends.”
The Sanskrit literature, incidentally, has preserved for us the most extensive sample of an Indo-European language from the second millennium B.C. (assuming that the earliest Vedas, which were originally transmitted orally, were fixed in their present form sometime prior to 1,000 B.C.). Many common Sanskrit words are quite similar to common words of the same or similar meaning in the classical or modern European languages, thus illustrating the unity of the Indo-European peoples and their languages over the enormous area of the earth’s surface which they eventually covered.
For example: pitar (Sanskrit), pater (Greek and Latin), vater (German), father (English); matar (Sanskrit), meter (Greek), mater (Latin), mat (Russian), mutter (German), mother (English); bhratar (Sanskrit), frater (Latin), brat (Russian), bruder (German), brother (English); svasar (Sanskrit), soror (Latin), sestra (Russian), schwester (German), sister (English); duhitar (Sanskrit), thugater (Greek), tochter (German), daughter (English); vidhava (Sanskrit), vidua (Latin), vdova (Russian), witwe (German.), widow (English).
Celtic society, following the customary Indo-European pattern, was hierarchical. At the top was a fighting and hunting aristocracy, always purely Celtic. At the bottom were the small farmers, the servants, and the petty craftsmen. The racial composition of this class varied from purely Celtic to mostly Mediterranean, depending on the region.
In pre-Christian Ireland there was an intellectual class which had a social status approximately equal to that of the warrior-landowners. This class consisted of druids (priests), bards, physicians, artists, and skilled craftsmen, who moved freely from petty kingdom to petty kingdom in a way that was not possible for any other class, thereby helping to maintain cultural unity throughout a wide area. A similar class served the same functions on the continent.
Blood relationships counted for everything in the Celtic world. Not only was there a distinction between those of Celtic blood and those descended from the aborigines, but among the Celts themselves all obligations fell not just on the individual but on his extended family, or kindred group. Loyalty was owed by every member of the kindred group to every other member, and debts and injuries involving two men from different kindreds automatically involved every other member of their kindreds as well.
The Celts, like the other Indo-European peoples of northern Europe in pre-Christian times, revered natural beauty, including that of the human body. Relations between the sexes were open and natural, and — in contrast to the norm for Mediterranean societies — Celtic women were allowed a great deal of freedom.
When the wife of Sulpicius Severus, a Romanized fourth-century historian, reproached the wife of a Celtic chieftain for the wanton ways of Celtic women, the Celtic woman replied: “We fulfill the demands of nature in a much better way than do you Roman women: for we consort openly with the best men, whereas you let yourselves be debauched in secret by the vilest.” In fourth-century Rome, of course, virtually all the wealth was in the hands of “the vilest” men: Jews, Syrians, and other Oriental immigrants who dominated commerce and constituted the nouveaux riches.
The ancestors of the Celts brought the solar religion of their Indo-European homeland with them to the areas they invaded; three-armed and four-armed swastikas, as solar symbols, are an omnipresent element in Celtic art, as is the four-spoked sun wheel. One of the most widely revered Celtic gods, Lug (or Lugh), had many of the attributes of the Germanic Wotan, and one of his designations, Longhanded Lug, referred to his role as a solar deity, whoselife-giving force reached everywhere.
The Lithuanian nation officially subjected itself to the Pope in 1387, with the marriage of Lithuanian Grand Duke Jogaila to a Polish princess. In fact, however, Indo-European deities continued to be worshipped in the Lithuanian countryside for another 500 years, right up to the beginning of this century.
The chief Baltic deity was Dievas, the familiar Indo-European Sky Father (the modern Lithuanian common noun dievas, justas the Lettish dievs, actually means “sky”; both words are derived from the same Indo-European root which has given us “deity”). The number-two god was the Thunderer, the weather god. His name in Lithuanian was Perkunas; in Latvian, Perkons; in Prussian, Perkonis — all from the same Indo-European root as the Latin word for “oak” (quercus, originally percus), the sacred tree of the Indo-Europeans. Perkunas, of course, is cognate with the Germanic Donar, Thor.
One alien cultural element which did creep into the religion of the Balts soon after they had become thoroughly settled agriculturists was the feminine Earth Mother aspect of the religion of the Neolithic aborigines in the Baltic region. This was grafted onto the essentially solar religion of the proto-Balts, and the fertility rites of the Balts were commented on by their German conquerors during the Middle Ages.
Despite their more complete acculturation to the settled, farming lifestyle than the other peoples of the north, the Slavs retained the typically Indo-European spiritual and cultural traits of their ancestors. They were sun-worshippers, and their god Perun, a vigorous, red-bearded deity who wielded a mighty hammer and rode in a chariot drawn by a goat, is clearly just a Slavic version of the Balts’ Perkunas and the Germans’ Donar (Thor). Although the bulk of the Slavs were subjected to Christianity in the ninth and tenth centuries, the old religion persisted in some areas into the 12th century.
Antes, in fact, is derived from As, the name by which the Alans north of the Caucasus referred to themselves. A leading clan among them was known as the clan of the Rukhs-As (“the light, or shining, Alans”), and from this designation came the tribal name Rus, which was later adopted by the Viking rulers of Russia.
It is also interesting to note the connection between the Alans and later Scandinavian mythology. One of the two groups or factions (if Norse gods were the Aesir (singular Ass). As related in the eleventh installment of this series, the ancient legends tell of a time before the Aesir came to Scandinavia: “The land east of the Don River (i.e., the steppe north of the Caucasus, between the Black Sea and the Caspian Sea, which was the homeland of the Alans until the Huns arrived) was called Home of the Aesir, and the capital of that country they called Asgard [i.e., As(s)-stronghold]. In the capital the chieftain ruled whose name was Odin….”
For more than a century the Scandinavian Goths mixed with the Alans and Slavs over whom they ruled. Then came the Huns. Slavs, Goths, and Alans all suffered mightily, and we have dealt with the ensuing events in an earlier installment. Perhaps the greatest tragedy of the Hun invasion was the disaster which befell the Alans. The godlike race of Odin and Frigg, of Thor and Balder, met its Ragnarok.
Although the Alan nation was not annihilated, its Golden Age was over. Some were driven south into mountain strongholds high in the Caucasus, where they maintained a national identity for another five centuries. Others fled westward, and most of these shared the fate of the Vandals in Africa. The rest became vassals of the Huns and were turned against their own race.
by VLADIMIR RODZIANKO – The Duran, March 10, 2017
Syrian President Bashar al-Assad has called the foreign troops in Syria “invaders” – stating that Russia is the only serious fighting force battling terrorists in his country.
Let’s be clear about something: Russia’s military is the only military that has been invited by Bashar al-Assad and the Syrian government (the only recognized government in Syria and by the UN, last time I checked) and all other militaries present are there illegally and breaking international law.
Syrian President Bashar al-Assad does not consider the presence of US military personnel in Syria helpful in the fight against ISIS.
In an interview with Chinese PHOENIX TV, Assad responded to the question of whether his government had consented to the deployment, stating, “any foreign troops coming to Syria without our invitation or consultation or permission, they are invaders, whether they are American, Turkish, or any other one.”
“In theory, yes, but practically, not yet, because there’s no link between Syria and the United States on the formal level. Even their raids against ISIS that I just mentioned, which are only a few raids, happened without the cooperation or the consultation with the Syrian Army or the Syrian government which is illegal as we always say. So, theoretically we share those goals, but particularly, not yet.”
“The only serious party in that regard is Russia, which is effectively attacking ISIS in cooperation with us.”