Ancient Sparta and National Socialism

There’s a big misunderstanding in many circles that National Socialism, as both a Cosmo theoretic and political movement, had a revolutionary character, similar to the French Revolution in 1789 or the Bolshevist Revolution in 1917. This is a big, and in many cases in purpose, mistake. National Socialism had not a Revolutionary character against the tradition, but it is the Revolution of TRADITION against the leveling movements of democracy and bolshevism from the Ideal of Europe-Race.

It is a fact that this second element of National Socialism was not from the beginning in its political practice. In spite of the fact that there are specific mentions and claims about the IDEA of EUROPE – RACE in “Mein Kampf”, it is true that National Socialism gained its European Orientation mainly during the years of the Great War, 1939-1945. This was because seeking a new idea-nucleus to be the foundation of the NEW IMPERIUM it had to be defined on the basis of its Cosmotheory, the Race, specifically the White European Race that consists the wider biological framework, into which the German Folk belongs.

The Hellenic orientation of National Socialism is doubtless. I will mention as examples a few facts. The two great spiritual giants, who adored Germany during their time, were Wagner and Nietzsche, both deeply Hellenists. Who is not aware that Richard Wagner strived to revive the Spirit of the Ancient Hellenic Tragedies with the Overall Work of Art through his works? Who is not aware that Friedrich Nietzsche strived to approach the Great Meanings of Hellenic Philosophy through his works? “We are seeking the lost Temple of the Hellenes”, writes in his work “Twilight of the Idols” and afterwards “what I expect from the German Philosophy is to become one day physiologically Hellenes!” In “Mein Kampf” too, which consisted and still consists the Bible of National Socialism Hitler himself writes about “the Hellenic Ideal of Civilization” and for a New Civilization that will last for a thousand years, because it will embrace and combine Hellenism with Germanism. Who is not aware of the establishment that during the Olympic games, the Flame should be taken from Olympia to the city where they are held, was ordered during the Olympic games in Berlin in 1936, taking place in the National Socialist Germany? The buildings, the statues, the art, the ancient-like stadiums, built during the Third Reich were all Hellenic!



The Hellenic orientation of the National Socialists is doubtless. But the subject of this work is to point out how far the philosophy and biotheory of Ancient Sparta had influenced the German State of 1933, to show how far the Mythic Doric State inspired the Third German Reich. Beginning this effort, I would like to answer to those liberal “intellectuals” who consider Ancient Sparta as a vulgar state of uneducated soldiers with the words of the Great Plutarch from his Parallel Lives:

“Lykourgos brought not literature and speech to light, but a state without equal, proving to all those who thought that the so-called philosophical awareness was non-existent, that an entire state was able to philosophize”.

What exactly Ancient Sparta was is not the subject of this article, but its relationship with the National Socialist Germany, in spite of the distance of time, and this exact relationship will be examined limited of course, searching the common points of the construction of these two states, their Spirit, the Education of the Youth, their Patriotism, their Racial Politics, their Economy and their Military character.

Before I start this examination, it is my moral duty to inform the readers that a book about the relationship of National Socialist Germany with the Ancient Hellenic world was written by the late Vasileios Tsirimpas, Professor of the Philosophic School of the University of Munich. The book that examined the relationship of the Third Reich with the entire Ancient Hellenism was entitled “The Pioneers of National Socialist Education” and it was published in Athens in 1937. The second edition was done by the “Hellenic Tomorrow” publications – Thessaloniki 1981.

Something very important and that I must point out is that it is almost useless to examine the relationship or to define the character of a State, just by searching its political structure. A State is not defined by the way of election of its leaders or the way of governing, but from its Spirit, its Values and its Principles, its Central Idea and in which way it defines its COURSE in Time.

[caption id="attachment_593" align="alignnone" width="1024"] A Spartan Mother Says Goodbye to her Son (1795) by Pierre Michel Alix[/caption]

Patriotism and Race

The Ideal of Fatherland, the reality of Fatherland for Ancient Sparta and for Hitler’s Germany was of the Highest Value. Everyone and everything, men and objects, were under the roof of the Fatherland, dictating their being and their destination and in times of need they sacrificed their lives for it. Men are transient, individual interests, properties; everything is unimportant compared to the Greatness and the need of the Fatherland. It was that way and it was meant to be that way and it should be that way, but unfortunately as everyone knows it is not. We won’t have to go further on this.

Both States considered the foreign customs and the cosmopolitan influences a great danger for their very existence. In Ancient Sparta, the defense of the State against every foreign influence, every foreign habit that would try to infiltrate the State, was called Xenilasiae. National Socialist Germany fought as well against everything that was cosmopolitan and corrupted in the State. “I ceased to be a cosmopolitan and I became anti-Semite”, wrote Adolf Hitler in “Mein Kampf”. Clubs for the German Art, for the German Music, for the German Civilization were established, every alien influence was fought, and the corrupted monstrosity called “modern art” was prohibited.

The worship of the ancestors in both States was very important. In Ancient Sparta there were rites and athletic games in honour of Hercules, the High Ancestor of the Dorics and annual games in honour of those who fell during the wars, in Germany there were rites for Charlemagne and Otto the Great. There was in both States the common understanding that the Folk is a flowing river of Blood, constant and unbroken.

But the most distinguished aspect that displays the common spirit of both States was the importance of the Race, as well as the politics that both had to preserve its purity and its improvement. In the same way one had to be a Spartan by ancestry in order to be considered a Spartan, in the Third Reich one had to be of German Blood in order to be considered German citizen. Race mixing was severely punished in both States. In the same time, there was the common understanding for the superiority of Race. Motherhood was sacred and was protected in both States. In Germany there was a special law of protection as well as a special medal for childbearing. In Sparta, mothers were respected for their offering to the Fatherland. In one occasion, on the cause of this respect, a foreign woman told to Gorgo, the wife of Leonidas: “Only the Spartan women control their husbands” and she replied: “Yes, because only we are giving birth to men”.

Kaiadas in Sparta and the racial laws of Nuremberg in National Socialist Germany were protecting both States from the presence of weak, biologically deprived people who would lower the level of the Race and who would eternize in time their physical weaknesses.



Education of the Youth

“Because first of all Lycourgos thought that the children didn’t belonged to their fathers, but were common possession of the state.” Plutarch – Life of Lycourgos

[caption id="attachment_628" align="aligncenter" width="564"] Three Spartan Boys Practising Archery - Christoffer Wilhelm Eckersberg.[/caption]

The Youth in National Socialist Germany and in Ancient Sparta belonged to the Fatherland, the State. For this reason their Education had, as it’s very objective, to make them useful citizens who would love their Fatherland and if necessary, sacrifice their lives for it. Their Education in both States was under a strict control of the state and it was harsh because only through physical pains the spirit, the will, the patience, the aggression, can be formed. The Youth in Sparta and in the Third Reich learned to honour and respect their parents, to follow the traditions, to be modest and never speak lightly, to be proud and honourable and above all to love their Fatherland, without this we are unimportant objects without origins, purpose and destination.

Who can doubt that the Iles and the Agelae of the youth in Ancient Sparta were not the inspiration for the NSDAP to form the Hitler Youth?

[caption id="attachment_601" align="alignnone" width="748"] Thermopylae, July 1941[/caption]

The Military Character of both States

“War is the Father of All” Heracletos

The appearances of Hitler without his characteristic field gray military uniform were seldom and private. The Ideal of the National Socialist Germany was above all a military Ideal. In the same way, the State of Sparta was nothing more but a military camp. Both states, deeply permeated by the Physical reality that life is a constant hard struggle, looked like a vast military camp, preparing their citizens for war, because they were aware that a Folk not ready for war couldn’t have any demands from History.

War, as the supreme Ideal, as the highest process of natural selection, was a basic element for the structure of both states. The defiance of material goods in order to defend the Honour and the Right of the Fatherland from the side of National Socialism is clear in the mid-war slogan “More guns and less butter”.

The rank of the SOLDIER in both States was the highest. We only have to mention that in the Bayreut Festival with the works of Wagner, during the war was open only through invitations for those wounded on the front. In Ancient Sparta, the right for a named burial (that is, a grave with the name written on it) was kept only for two categories of citizens: for the men, to those who fell in battle, for the women, to those who died giving birth to a child.

[caption id="attachment_608" align="alignnone" width="800"] Lycurgus of Sparta, Merry Joseph Blondel[/caption]

Society and Economy

“For that reason, fighting shame and envy and crime and effeminacy and those two weaknesses of the state, the oldest and most important ones, richness and poorness, he convinced all the citizens to put everything in common and distribute them in order for everyone to live equal with equal riches, striving to be the first in virtue, as there was no inequality and difference among them but the only that dictated by the downfall of the bad and the praise of the good citizen.” Plutarch – Life of Lycurgus

“They say that Lycourgos, many years after the distribution of the land, returned from a journey and saw that the fields were harvested, and looking at the equal stacks, he smiled and said to his company that the entire Spartan land looked like a country that belonged to brothers who have just divided their property.” Plutarch – Life of Lycurgus

Lycurgus and the Ancient Sparta were the first who realized what was to become later the scourge of mankind, the monetary slavery! Once those of power had the material goods under their control, today things are reversed; those who control the material goods are at the same time those with power. Lycurgus tried to prevent this reversion, this rape of nature, by minimizing the social injustice, establishing a condition of economical equality among the citizens and proceeding in a practical measure for achieving this purpose. Plutarchos wrote that with the abolition of golden and silver coins and by replacing them with heavy iron coins, many kinds of injustices disappeared from Lacedaemona. Thus Lycurgus and the Ancient Sparta were the first who abolished gold as a basis of its economy.

On the same grounds National Socialist Germany abolished gold as the basis of its economy and replaced it with work. They also abolished the slavery of usury, the money trade conducted by the robbing banking system.

The social right of both states was the opposite of that existing today and they considered as the highest and chosen members of society not those who gained money through deception but those who were distinct for their Virtue and their offerings to the Fatherland.

Closing this effort to parallel those two States, definitely an effort that is not complete, according their political identity, their social structure, their Values and Ideals, I would like to add something irrelevant towards rational comparisons:

THE SWASTIKA OF NATIONAL SOCIALIST GERMANY WAS ONE OF THE SACRED SYMBOLS OF ANCIENT SPARTA!



Epilogue

One morning of the April of 1945 in Berlin, the few defenders left saw posters on the walls of the city. It was the poem of Kavafis “The Barbarians”. In the Hellenic manner and ethos, Germans, French, Belgians, Spanish, European Warriors the of National Socialist Ideal gave their last battle, as their duty demanded, as if their mothers were from Lacedaimona, and when they set for the campaign they pointed to their shields and said : ”Ή ταν ή επί τας” (with it or upon it). And as loyal Spartans they kept their oath and remained unshaken and unyielding to their positions. Today, on the place where the final battle of the 20^th century Sparta took place there are skyscrapers built with the jewish capital and factories built on bolshevist forms. There is no place of remembrance for those brave warriors, the last defenders of Europe. Not a single plaque nor Simonides to send with his epigram the ultimate hail to the Fatherland: “Oh Stranger, tell them in Sparta…”



Today we are marching fast towards the Dark Age of the computers and there were once Ancient Sparta stood only ruins left. Eurotas has dried and among the reeds and the rocks you will not meet young Spartans engaged on the Krypteia, nor the Purple cape, symbol of Doric Militarism, waves in the winds of the Laconic earth. The souls of the dead young Spartans who died under the whip of the elders, without a cry of pain or fear coming out of their lips, are wandering in the Temple of Orthia Artemis, those who died full of love and pride for the State, those who died with no complaints in order to prove they are worthy of Sparta because of their strength, their hardness and their pride. This place is haunted by their Blood spilt on the earth, and every time the storms and the thunderbolts are howling down from Parnon and Taygetus towards the Temple, from the bowels of the haunted earth comes a great voice: “Even though we have fallen many will rise”.



Ancient Sparta and National Socialist Germany: two States-symbols of the struggle for the right and the truth, in the fight for the downfall of the social plague of democracy and bolshevism. Even though Berlin has fallen, even though the Medes passed through the Thermopylae, even though our kin, our brothers, our compatriots cannot help us, even though those who were supposed to stand by our side mocks us, they cannot shake our decision. The New Thermopylae have not fallen yet, the New Thermopylae will be Triumphant, the New Thermopylae are our Souls!

EVEN THOUGH WE HAVE FALLEN MANY WILL RISE!

https://www.youtube.com/watch?v=xaUeCsuvoHA

 

Translated by Hjarulv Henker from an old GOLDEN DAWN magazine.

An interview with Miguel Serrano

The following interview was conducted by K. R. Bolton with Miguel Serrano in 1994. It was published at that time in a small, privately circulated newsletter. A writer of literature, Serrano communicated his ideas via symbols and metaphors, which he had woven idiosyncratically into a sprawling mytho-history, or metanarrative, that drew from new and old concepts and various mythological and esoteric traditions. Strict rationalists and those unfamiliar with Serrano’s work will find his worldview perplexing, to say the least. And certainly, writers like Nicholas Goodrick-Clarke have had a hard time getting their heads around it, focusing on superficial appearance rather than deeper meaning. The fact is that behind the rich symbology and figures of speech, there is a profound philosophical outlook and spiritual quest, an alternative—ultimately pagan—way of conceptualising our world and our day-to-day reality. In this interview he discusses ideas from the later part of his work, as he gives his opinion on the modern situation, as he saw it in the mid 1990s.

You define yourself as an Esoteric Hitlerist’. Please explain the term.

Hitler said that ‘whoever thinks that National Socialism is only a political movement doesn’t understand anything’. National Socialism was always Hitlerism, and Hitlerism always had an esoterical background. At the end of the 1930s and during the war years, it was not possible or convenient that this theme be widely known. However, after he war and its apparent loss, there was no other way for Hitlerism than the esoteric development. For me Esoteric Hitlerism is being possessed by the archetypes of the collective unconscious, which the Greeks used to call Gods – among them Apollo, which really is Wotan for the Germans and Vishnu or Shiva for the Hindus – and its development into the individual and collective souls of the actual Hitlerist warriors. That means a new/old religion, with all of its rituals and myths which are necessary to discover or rediscover. It central Drama is the apparition on this earth of the Person of Adolf Hitler, the last Avatara who came to produce this enormous storm of catastrophe in order to awake all those who are asleep and to open the New Age which will come after the Deluge. That is why we have started to count the beginning of the New Age after the birth of Hitler. We are in the year 105.

How did you arrive at Hitlerism, both esoterically and exoterically?

I arrived to the exoteric Hitlerism for the political Left, and very much impressed by the heroic death of the 62 young Chilean Nazi followers of my generation in 1938. During the War I published a magazine in favour of the Axis, called La Nueva Edad (‘the New Era’) and the  suddenly I met some SS and little later my Chilean Master, who revealed to me the secret roots of Hitlerism and ‘who’ Adolf Hitler really was: a magician who had the power to come voluntarily out of his body and communicate with other unbodily beings.

Does your esotericism imply any form of ritual or worship?

Yes, it does. I think that we in Chile are the only ones who performed public ceremonies similar to those performed at the Congress of Nuremberg, like ‘Autos Sacramentales’. But now not in public anymore. The rituals can be in the Equinoxes and the solstices. Also we use individual concentrations, sometimes in very small groups, thinking in our Führer or projecting the mind in order to fight or destroy the contrary enemy’s forces.

Do you believe events can be changed ‘magically’; i.e. via ritual magic and meditation?

Yes, is possible, but it is a tricky and dangerous affair. Today the Enemy works mentally using the Kabala and electronic machines (‘Takion’), projecting sub-atomic particles in order to control the minds. Yes, today the central war is psychotronic, technotronic and cybertronic. The principal war is a mental, one, called ‘Kama Manasic’. This means that the enemy is intervening in the mental atmosphere of the Aryan, manipulating their thoughts and separating the mental from the physical, bodies, altering the Karma and it is spiritual development. In a way, the whole world is hypnotized by these means, combined with subliminal messages found in today’s media, as well as drugs and drinks like Coca-Cola, Pepsi-Cola, etc. Yes, mental war can be fought only with a similar type of war. Of course this needs a special discipline and training, like the Esoteric SS, other ancient religious military orders of the past.



To what extent does your esotericism relate to Jungian archetypes and the use of symbols such as runes?

Yes, the runes are very important magic symbols, but the code of their interpretation has been lost and its power almost destroyed by the malicious vulgarisation made by the Jews. It is necessary to rescue them, as I did in my book Adolf Hitler, The Last Avatara. We must use some of them in our mental combat. However, it is not good to talk openly about all of this.

In what circumstances did you come to know Jung? We know that Jung recognised National Socialism as a resurgence of the Wotan ‘Shadow’ of the Germanic folk. Did Jung view the release of this archetype as a positive or a negative phenomenon?

In my book published in England and the US, C. G. Jung & Herman Hesse, A Record of Two Friendships, I explained the circumstances which brought me to meet Jung. He wrote the Foreword to my book The Visits of the Queen of Sheba. I think that this Swiss professor knew better than anyone else in our time who Hitler really was. In the book of Professor McQuyre, Jung Speaking, published by Princeton University Press, three interviews of Prof. Jung on Hitler are reproduced. One is in The Observer of London, another in an American newspaper and the third in the Radio Berlin, at the end of 1938. In these interviews Jung stated that Hitler was possessed by the collective unconscious of the Aryan race. This means that Hitler was the spokesman of the whole Aryan world. In order not to repeat the same, I can tell you that I studied and explained this extraordinary situation in my book Adolf Hitler, The Last Avatara, published in Chile.

Some friends of Jung’s such as Lauren van der Post state that Jung came into conflict with the National Socialist regime. What were Jung’s true views on National Socialism in the later years of his life?

Prof. Jung was an enormous thinker, but he was a Swiss and therefore a contradictory personality. Very different in character to Heidegger, as a matter of fact. Immediately after the war he started to change and made some very shameful statements about Hitler and the German people. I didn’t know about these statements until very recently, and they have made me lose part of my admiration for the Jung personality. Also, Jung didn’t understand anything about Wotanism and the runes. I think this was caused by his Christian background. His father was a Lutheran priest, as was the father of Herman Hesse, Holderling, and if I am not mistaken the father of Nietzsche. This fact creates such a confusion and internal drama, that it drove the last two to madness. The furthest Jung could go was Meister Ekhard and gnosticism. On the other hand he was a Freemason, as Lutheran men are.

Nevertheless, Jung was a cunning and opportunistic man, as I can see it today. When Hitler was in full power and National Socialism on the top, Jung coined the term of the ‘two collective unconscious’, which was a lethal weapon against the Jews and the Freudians. After the war this concept disappeared from his writings in such a way that today it is impossible to find it in his complete works. I have a book published in Argentina in 1939 under the name El Yo y el Inconsciente (‘I and the Unconscious’) where it is explained. Moreover, Jung took a Jewish woman as a secretary.

In this case the statement on Van der Post that Jung came into conflict with the National Socialist regime is totally untrue. He only was the President of the Psychiatric Society of Berlin, replacing Dr. Goering (brother of Herman Goering). Jung only tried to please the National Socialists at the time, and after its defeat, to please the Jews. This was never done by Heidegger or Ezra Pound. It is because of this fact that even though I admire the thinking of Jung, I have come not to admire his character.

What were the circumstances in which you came to know Ezra Pound? Pound is said to have repudiated his pro-Fascist views towards the end of his life and to have regretted his former Fascist associations. Is this true?

I met Ezra Pound for the first time in Venice. He was already mute at the time, but he broke his silence with me. I have told this in my book published in Spanish and German under the title Die Goldenen Band, and again in Adolf Hitler, el Ultimo Avatara.  It is absolutely untrue that Pound regretted his pro-Fascist views towards the end of his life. He didn’t speak or write at all, therefore it is impossible for him to have done this. I think he was in a voluntary silence in order that no one can force him to make an unwilling declaration. He once wrote: ‘Keep yourself to your old dreams so that our world will not lose hope’.

Unfortunately, Pound was surrounded by people who loved him (like Olga Rudge) but didn’t understand him. Themecanas Ivancic, a friend of Hemingway, was also amongst those who didn’t understand him well, and they invited to Pound’s funeral the Rabbi of Venice, who of course refused to go. Maybe they were trying to convince the Jews to give him a posthumous Nobel Prize. What a pity! Anyhow, Pound, Knut Hamsun, Arno Breker, and myself are happy and honoured to be the outcast and damned in the present Jewish world.

Many writers on the occult have made references to alleged links between the Third Reich and Tibet, but often these writers are not reliable scholars. Can you personally confirm that such links existed? Did you learn anything of this connection form the Dalai Lama or other high-level Tibetans? What do you suppose were the common interests between the Third Reich and Tibet? It has also been claimed that Soviet troops found a large number of Tibetans in German uniform who had committed suicide amongst the ruins of Berlin. Do you know anything of this?

The only certain thing in the link between Tibet and the Third Reich is the personal connection between Adolf Hitler and Sven Hedin, the Swedish explorer of the Himalayas. Both were interested in find the shortest physical way to relate geographically Germany and Tibet – Berlin and Lhasa.

In the spiritual and psychological world, the relationship between Berschtesgaden and Lhasa existed even before Hitler came.

You ask me about Dalai Lama. Unfortunately he is now one more prisoner of ‘Globalism’ and a tool of the Jews.

There are many legends about the Tibetans and the Battle of the Bunker. As a matter of fact, the mission of the Tibetans was to preserve and protect the entrance of the Hollow Earth. Like the Incas in America. The real link between Tibet and the Third Reich was the swastika, Left-Turning, because the directions of this swastika are the same as that of the religion of Bö, of pre-Buddhist Tibet, which was Aryan of the ‘Dropas’, of the Hyperborean.

What were the esoteric currents behind the NSDAP and the Third Reich?

Hitlerism as Otto Rahn could say, was Luciferian (nothing to do with Satanism). Lucifer is the Morning Star and the Ruhne ‘Veneris’. The real esotericism behind Hitler and the very small elite that surrounded him was an ‘esoterical scientificism’  of ‘other’ technology. This was principally based on the implosion principle. This led to the UFOs and rapidly passed to another dimension, with the absolute need to lose the war here in order to gain in the ‘parallel world’, or even better, in another ‘place situation’.

The National Socialist regime banned the Thule Society and other occult orders whose members had been involved with the founding of the NSDAP. Why were these orders banned? Did the Thulists and other occultists retain influence in the NS regime?

The Third Reich banned the Thule Society and other occult orders because there was much old nonsense in these clubs, as well as some connections with Freemasonic societies like the Golden Dawn. The founder of ‘Thule’, von Sebottendorff, had connections with Turkish Freemasonry. Immediately after the arrival of the Third Reich he escaped to Istanbul, where it is said he committed suicide in the Bosphorous in 1945, at the end of the war. He was probably killed by the Intelligence Service, after being manipulated by it during his lifetime.

This doesn’t mean that in the Thule Society there weren’t great personalities like Rudolf Hess, Alfred Rosenberg, and Gottfried Feder, the real creator of the new economy of the Third Reich.

Do you consider the SS to have been an esoteric order as some authors claim?

The SS was also influenced by the Templar Order, as Julius Evola said to me. There was an elite SS which was working with Tantrism. They didn’t have enough time to fulfill their conceptions. Anyhow, they tried hard to produce the Over-Man by using blood alchemy. The Absolute Man.

So you consider National Socialism to have been strictly a phenomenon arising to meet the needs of the 20th century, or to be more broadly part of an esoteric tradition?

There was an exoteric National Socialism until 1945. After this date, at the end of the war, what followed was the esoteric Hitlerism, which nobody will be able to stop now because it is the ‘constellation’ and revelation of an Archetype which was incarnated in the person of Adolf Hitler, who is immortal because of this fact. It is not a ‘fetishism’ to adore and be at the service of an Archetype. Quite the contrary, this means to be a founder or a warrior-priest of a new-old Religion.

How do you view Christianity in relation to National Socialism and Fascism, considering many Fascist leaders such as Leon Degrelle came to National Socialism from Catholicism?

Hitlerism and Christianity are completely opposed, as are Paganism and Christianity. Christianity has been completely spoiled by Judaism. My dearest friend and comrade Leon Degrelle had great doubts at the end of his life, I am afraid. And by special disposition asked to be cremated like Baldur. This was an Aryan decision and not a Christian one.

Do you have a metaphysical view on the origin of the races, or a Darwinian evolutionary view?

I am opposed to Darwin in my conception of race, I don’t have evolutionary views, but involutionary ones. What a pity that my books Adolf Hitler, El Ultimo Avatara and Manu, Por el Hombre que Vendra are not edited in English [no longer the case], because there you would find the Orpheon and Hitlerian Cosmogony. Spirits – better to say ‘beings’ – came to this visible world and embodied with matter in order to fight here the Demiurge, which is the real creator of Satan-Jaweh-Jehovah, which in turn created the Jewish genetic robot in order to contaminate the Planet Earth. The first ‘earth embodiment’ of these spirits took place in a Polar body or Hyperborean race. From there in came the dramatic involutionary story of the mixture of the pure race with the original earthly beings and then came the Aryans, which means ‘twice born’; that is, those who try to recover the purity of the ‘first born’. This is the true meaning of racism.



You are, I believe, a worshiper of Shiva. To what extent is National Socialism a reflection of Hindu cosmology as propounded, for example, by Savitri Devi?

Shiva is the same as Wotan. Both of them at the beginning were only heroes of the Polar or Hyperborean race, the embodiment of an Archetype. The legend has made them Gods. The first race had the power called ‘odil’, ‘vril’, etc. which has now been lost. The task of the Esoteric Hitlerists is to try to recover this Power and become like Shiva or Wotan again: The Over-Man.

Do you consider history as cyclic, and if so, do you consider, like Oswald Spengler, the West to be in irreversible decline? Should we seek to ‘save the West’, or – as Nietzsche said – ‘to push the falling’, so that something new might emerge?

I think the view of History as a cyclical phenomenon in the Indian and Greek way of thinking is the appropriate one. The Eternal Recurrence. We are now at the end of the Cycle of the Kali-Yuga. It is like a harvest; the exact number of grains have matured and very few have done so. A new age will being about the Sun again in a New Earth, or in the soul of the actual Earth. Our struggle is to save the soul of this Earth, and to avoid that she may perish along with everything else. The exact number of those saved have left this battleground in the UFOs – this spiritual machine with Hitler, the Führer, Wotan-Shiva.

I think that Spengler confused the cyclical ideas of the Indians and the Greeks, diminishing and transforming them into a mechanical and biological situation of growing and dying. He circumscribed this to the decadency of the Western Civilisation, when really it belonged to the whole world, and for the planet Earth as well.

As for ‘pushing the falling’. It is something quite ridiculous to think about this, because it is not necessary at all. The ‘acceleration of time’ will bring the end even before what we can think or expect.

How do you view the present world situation, with a push towards a ‘New World Order’, American hegemony and global consumer culture? Do you think the globalists will succeed in establishing some type of New World Order, even if only temporarily?

The Jews have been preparing the so-called New World Order since the beginning of History. The ‘global consumer culture’ is the means for that. It is already here. With the end of Bolshevist Russia, international capitalism is destroying the frontiers and nationalities. Soon after there will come the end of capitalism, of paper, plastic, and electronic money. The technotronic, electronic, and cybertronic ‘globalism’ will serve very well to impose the Theocratic (Jehovah-Jaweh) world dictatorship, together with virtual reality and computer ecology. With virtual reality the Jews think that they have discovered a magic device in order to give the last and mortal bow to actual reality, or to Mother Nature, in a way that even nature cannot react against this and destroy itself along with the rest.

The Esoteric Hitlerist war is not only on this Earth, but in all the Universe against the servants of the Demiurge (the enslaves Aions). It is a terrible but glorious War.

How do you envisage the future of Europe? Do you think a United Europe is a realistic prospect, considering the long-standing ethnic rivalry in such areas as former Yugoslavia?

At the end of World War II the SS approved and made known the ‘Charter of Charlotenburg’, and the conceived a real ‘New World, Order’ of Ethnic Fatherlands, or natural groupings of racial and linguistic stocks. They even published a map of Europe where all the artificial boundaries dating form World War I were abolished. With the material of loss of World War II, the ‘Charter of San Francisco’ was approved, that is the United Nations, where all races are mixed so that the Jews can control them. This is the ‘Globalism’ of today’s unnatural and monstrous world.

What role do you think Russia will take in future world affairs? Many liberals and Zionists are fearful of a ‘Fascist’ takeover of Russia. Do you think it likely?

I am always afraid of Russia; there is there a seed of madness in this area of the world, surely because of the mixture of the Mongolian and yellow races. The ‘Charter of Charlotenburg’ envisaged for Russia a very serious and deep ethnic division: the Viking and German stock with Europe, and the rest with Asia, Mongolia and China. In order to have Fascism and Nazism in Russia it is necessary to understand the racial problem.

The prospect of an open Hitlerist resurgence after decades of propaganda seems remote.

[caption id="attachment_562" align="aligncenter" width="305"] Miguel Serrano and Léon Degrelle[/caption]

How do you view that future of National Socialism? Will National Socialism emerge perhaps under another name and another symbol; or do you see Hitler and the swastika as enduring symbols, perhaps even archetypes with an enduring power of their own?

At this moment I cannot predict the prospect of a Hitlerist resurgence. The only thing that I can say is that I am always surprised that in spite of decades of brainwashing propaganda, young people are born again as Nazis and admirers of Hitler, as if they were ‘reincarnated’ in order  to follow with the struggle on Earth. This gives me hope and new energies to continue with the fight.

Hitler and the swastika are enduring and eternal symbols, certainly archetypes with ‘enduring powers of their own’. The Archetype will do the world by Itself, even without our best knowledge and beyond out will and our limited span of life. That is our hope, our belief and the only thing that I know.

The Chilean military junta was called ‘fascist’ but let in the global corporations and adopted the free market economics of Milton Friedman et al. How did you view the Junta?

The Junta was a disaster for Chile, as are all professional military. Hitlerism and Nazism are completely the opposite of a military dictatorship; Franco was a traitor who destroyed the Falange. Gen. Vargas destroyed fascist ‘Integralism’ in Brazil; Antonescu destroyed the Iron Guard in Romania; the military in Chile helped to kill the young Nazis in 1938, and Pinochet helped the Jews coming into Chile as well as Friedman’s liberal super-capitalism. I was always openly against Pinochet’s regime, totally separating Hitlerism from his dictatorship. Hitlerism is a cosmogonic conception, a totalitarian and theocratic Weltanschauung, in opposition to the totalitarian and demoniac cosmogonic conception of the Jews.

What is your view of Islam which presently seems to be the only major force standing in the way of global consumerism and usury?

My view of Islam is not favourable at all. They are also a fanatic monotheistic people, and we are pagans and polytheists. We ‘live and let live’. We are defending ourselves against fanaticism and monotheism. Islam will never feel that we are their brothers and at the end we cannot count on them. Isthmael is a bother of Jacob and in the final analysis they will be on good terms, as they have started to do nowadays.



I have read that you have made references to Lucifer. How do you view Lucifer, and is there a connection between Luciferianism and Esoteric Hitlerism?

Yes, I am a Luciferian in the sense that Lucifer is the Morning Star, the ‘most beautiful light’, and the Morning star is a God-Goddess, Venus. It is more than a planet, it is a comet that stopped where it is now, in order to recall to men their divine and spiritual origin and to show them that way to recover it. There, in Venus, is Adolf Hitler now, together with the elite who managed to leave the Earth at the end of World War II.

What is you opinion of ‘neo-Nazism’, which often seems to be influenced by a superficial American-style bigotry rather than a deeper European philosophy? What is your opinion of such neo-Nazi leaders as Lincoln Rockwell?

I will not speak bad of Rockwell. I think he was touched by the lightning of the Archetype and was killed in order to be reborn in the ‘Last Battalion’. His loyal follower Matt Koehl has been trying hard to keep some spark of the fire alive, even in the midst of this terribly superficial ‘American-style bigotry’.

What do you consider Man’s destiny to be? Nietzschean Over-Man? What about space colonisation as the ultimate expression of the Faustian soul?

There is no destiny for all of mankind, only for some. To recover their divinity, but not as ‘unconscious Gods’, but fully conscious, as a Total-Man, in the sense of Jungian ‘individuation’; a God conscious of himself which is only possible to achieve on this Earth. To obtain this is the meaning of Esoteric Hitlerism. When one has reached this state, one becomes the UFO or ‘vimana’ itself, without needing an external new science or a new technology, because one is reaching a ‘parallel world’, or better said, a new ‘place-situation’ where we will meet the Führer and the Warriors of the Last Battalion. This will be the real ‘space colonisation’ and the ‘ultimate expression of the Faustian soul’.

Final Words:

I want to express to the young comrades in England, Australia, and New Zealand and to the English- and German-speaking world at large, that none of these things will be obtained if we don’t give a synchronistic battle also in the physical world against the Great Enemy, even at the risk of losing our mortal life. In this we have a common ideal with the Moslems, who think to die in battle in order to reach the Heaven of Allah. We believe that if we are killed or murdered for our ideals we will come to Walhalla, where Wotan and our Walkiria will give us, centuplicated, all of that which we were unable to achieve in our warrior life on Earth … but only if we are real Esoteric Hitlerist Warriors!

DARKNESS ATTACK AGAINST JUDEA!

Φώτης Κόντογλου -Ὁ θεός Κόνανος καί τό μοναστῆρι του τό λεγόμενο καταβύθιση

Αὐτὸ τὸ κακὸ δαιμόνιο καθότανε σ᾿ ἕνα μοναστήρι λεγόμενο Καταβύθιση, μέσα στὴν ἔρημο Δραμούγκα. Ἐκεῖ πέρα ἤτανε κ᾿ ἡ Ζυγαριὰ τῆς Σωτηρίας, μὲ τὴν ὁποία ζυγιάζανε τοὺς προσκυνητὲς κατὰ πόσο ἤτανε ἄξιοι νὰ σωθοῦνε.

Τρέχανε λοιπὸν ἀπὸ κάθε χώρα χιλιάδες προσκυνητὲς νὰ πᾶνε στὸ μοναστήρι. Περπατούσανε βιαστικά, πεινασμένοι, διψασμένοι, σκελεθρωμένοι, μὲ ποδάρια πληγωμένα. Αὐτὸ τὸ κοπάδι, ποὺ στὴν ἀρχὴ ἤτανε τόσο μεγάλο, μὲ τὸν καιρὸ λιγόστευε ἀντὶς νὰ πληθαίνει, ἐπειδὴς αὐτοὶ οἱ χατζῆδες δὲν τρώγανε ὁλότελα, μὴν τύχει καὶ παχύνουνε, καὶ πεθαίνανε ἀπὸ τὴν πείνα κι ἀπὸ τὴν κακοπάθηση τοῦ κορμιοῦ.

Πῶς παίρνει ὁ ἄνεμος τὸν καπνό, ἔτσι τρέχανε αὐτοὶ οἱ ἄνθρωποι μέσα στοὺς κάμπους καὶ στὰ βουνά. Σκύλοι μαλλιαροὶ κι ἀγριεμένοι γαβγίζανε ἀπὸ πίσω τους.

Περάσανε μία χώρα ποὺ τὴ λένε Φαρμακωμένη, γιατὶ δὲν ἔχει τίποτ᾿ ἄλλο ἀπὸ πέτρες κατάξερες.

Τὸ κρύο τοὺς ἔκαιγε σὰ φωτιά. Σ᾿ αὐτὰ τὰ μέρη, δυὸ ὧρες ἅμα βγεῖ ὁ ἥλιος, ἀρχίζει νὰ φυσᾶ ἕνας ἀγέρας ταντανιασμένος, σὰ νὰ βγαίνει μέσ᾿ ἀπὸ παγωμένες σπηλιές. Φυσᾶ ἴσαμε τὸ βράδι, λίγο πρὶν βασιλέψει ὁ ἥλιος. Τὰ βουνὰ καὶ τὰ βράχια φαίνουνται σὰν κρούσταλλα, ὁ οὐρανὸς σὰ γυαλί, καὶ θαρρεῖ κανένας πὼς εἶναι κοντά, ἀλλὰ μπορεῖ νὰ περπατᾶ ἕναν μήνα γιὰ νὰ τὰ σιμώσει.

Κατὰ τὸ δρόμο ποὺ τραβούσανε, ἅμα τοὺς χτυποῦσε ὁ ἄνεμος ἀπὸ μπροστά, βασανιζόντανε μὲ τὸ κεφάλι κάτω, ἅμα τοὺς χτυποῦσε ἀπὸ τὰ πλάγια, πηγαίνανε μὲ τό ῾να πλευρό, ἅμα τοὺς ἔδερνε ἀπὸ πίσω, τοὺς σβάρνιζε σὰ νά ῾τανε ἀγκάθια ἐλαφρότατα.

Φτάξανε σ᾿ ἕνα μέρος πότρεχε ἕνα ποτάμι ἀφρισμένο. Δὲν ἤτανε παγωμένο, γιατὶ εἶχε ὅλο καταρράχτες σὰ σκαλοπάτια, καὶ τὸ νερὸ ἔπεφτε ἀπὸ τὸν ἕναν στὸν ἄλλο καὶ δὲν πρόφτανε νὰ παγώσει. Ὁ τόπος εἶχε καὶ λίγα ἀγριόδεντρα. Εἴδανε ἕνα μύλο ποὺ βρόνταγε ἡ ρόδα του, μὰ ἤτανε ἔρημος καὶ γύριζε μοναχός του.

Ἀφοῦ περάσανε τὸ ποτάμι, καθήσανε καὶ συλλογιζόντανε ποιὸ δρόμο νὰ τραβήξουνε. Τότες ἀκούσανε μία φωνὴ ψιλὴ καὶ παράξενη, πὄβγαινε ἀπὸ τὴ ρόδα τοῦ μύλου, λέγοντάς τους νὰ περάσουνε μέσ᾿ ἀπὸ μία τρύπα τοῦ βουνοῦ.

Ἀφοῦ περπατήξανε κάμποσο, βρήκανε αὐτὴ τὴν τρύπα καί, μπαίνοντας μέσα, πέσανε νὰ κοιμηθοῦνε. Ἀλλὰ δὲν μπορέσανε νὰ κοιμηθοῦνε, γιατὶ κολλήσανε ἀπάνω τοὺς πλῆθος βδέλλες, ἀπὸ τὶς ὁποῖες ἤτανε γεμάτη κείνη ἡ τρύπα.

Πρὶν ξημερώσει λοιπὸν φύγανε ἀπὸ κεῖ. Ἡ τρύπα τοὺς ἔβγαλε σ᾿ ἕνα μέρος γεμάτο κοφτερὲς στουρναρόπετρες καὶ κάμποσοι πεθάνανε, ἀδυνατισμένοι ὁλότελα ἀπὸ τὸ αἷμα ποὺ τοὺς ἤπιανε οἱ βδέλλες.

Σὲ λίγες μέρες καταντήσανε ὁλότελα σκέλεθρα, κατὰ τὸ λόγο ποὺ λέγει ὁ θεὸς Κόνανος: «Ἂν θέλεις νὰ μὴν καταποντιστεῖς, πρέπει νὰ ξεραθοῦνε τὰ κρέατα τοῦ κορμιοῦ σου· τὰ κόκκαλά σου νὰ μικρύνουνε καὶ νὰ γίνουνε σὰν ἀλαφρόπετρα.»

Ὁλοένα βουνὰ ἀνεβαίνανε, βουνὰ ἄσπλαχνα, καταβόθρες μαῦρες κ᾿ ἔρημες. Μηδὲ ἀγριοπούλι δὲν εἴδανε.

Φτάξανε σ᾿ ἕνα μέρος ἡμερώτερο λεγόμενο Νάτικον, ποὺ θὰ πεῖ Καλὸς Τόπος. Εἴδανε ἀπὸ μακριὰ κάποιους ἀνθρώπους νὰ περπατᾶνε. Σὰν ἀνεβήκανε στὸ βουνό, εἴδανε ἀπὸ τὴν ἄλλη μεριὰ κάμποσες καλύβες κ᾿ ἕναν πύργο, μ᾿ ἕνα τέρας καθισμένο στὴν κορφή του.

Ἀπὸ κεῖνα τὰ σπίτια ἔβγαινε μία ψαλμωδία λυπητερή, μὰ δὲ φάνηκε κανένας ἄνθρωπος.

Πέσανε ὕστερα σὲ μιὰ λίμνη μισοπαγωμένη, καὶ γύρω της βοσκούσανε πολλὰ βουβάλια. Πέντ᾿ - ἕξι τσομπάνηδες πήγανε κοντά τους καὶ τοὺς δώσανε παγωμένο κρέας, μὰ δὲν τὸ φάγανε.

Τὴ νύχτα κονέψανε μαζί τους. Τὸ πρωὶ οἱ μισοὶ δὲ σηκωθήκανε, γιατὶ πεθάνανε τὴ νύχτα.

Ἀπὸ κεῖ περπατήξανε οἱ ἄλλοι ὅλη τὴν ἡμέρα καὶ κατὰ τὸ βράδι φτάξανε σὲ μιὰ μεγάλη πολιτεία. Κοιμηθήκανε σ᾿ ἕνα χωριὸ καὶ τὸ πρωὶ πήγανε νὰ πάρουνε ἕναν λοξὸ δρόμο, μὰ τοὺς μποδίσανε κάτι παπάδες, ποὺ ἐρχόντανε ἀπό ῾να μοναστήρι, καὶ τοὺς πήγανε στὴν πολιτεία γιὰ νὰ πάρουνε χῶμα ἀπὸ τὸ μνημόρι κάποιου ἀσκητῆ, ὁ ὁποῖος ἤτανε θαμμένος στὸ κάστρο, νὰ τὸ πίνουνε μὲ τὸ νερό, νὰ μὴν πεθάνουνε στὸ δρόμο.

Ἀφοῦ πήρανε τὸ χῶμα, ἐπειδὴς νύχτωσε, τοὺς πήγανε σ᾿ ἕνα χάνι νὰ κοιμηθοῦνε. Αὐτὸ τὸ χάνι εἶχε μία κάμαρα ποὺ χωροῦσε ὡς δυὸ χιλιάδες κόσμο. Τὸ πάτωμα ἤτανε σκεπασμένο ἀπὸ φτερὰ ἀνακατεμένα μὲ ξεροχόρταρα. Πρὶν νυχτώσει καλὰ - καλά, γέμισε ἀπό ῾να πλῆθος ἀμέτρητο, ἄντρες, γυναῖκες καὶ παιδιά. Οἱ πιὸ πολλοὶ ἤτανε ζητιάνοι.

Ἤτανε ξαπλωμένοι, ἄλλοι μαζεμένοι, ἄλλοι μοναχοί, καὶ περιμένανε νὰ τοὺς σκεπάσουνε, γιατὶ κανένας δὲν εἶχε δικό του σκέπασμα. Σὰ βολευτήκανε ὅλοι, ἀκούστηκε ἕνα τούμπανο καὶ σὲ λίγο κατεβάσανε ἕνα πάπλωμα, πὄπιανε ἀπὸ τὴ μίαν ἄκρη ὡς τὴν ἄλλη, καὶ σκέπασε ὅλους ἐκεινοὺς τοὺς ἀνθρώπους. Τοὺς εἰδοποιούσανε μὲ τὸ τούμπανο, γιὰ νά ῾χει ὁ καθένας τὸ νοῦ του, νὰ περάσει τὸ κεφάλι τοῦ μέσα σε μία ἀπὸ τὶς πολλὲς τρύπες πού ῾χε αὐτὸ τὸ πάπλωμα. Τὴν ἡμέρα ἤτανε μαζεμένο στὸ ταβάνι καὶ τὸ κατεβάζανε μ᾿ ἕνα σωρὸ μακαράδες.

Τὸ λοιπόν, ἐκεῖ μέσα κοιμηθήκανε οἱ χατζῆδες. Πρωὶ - πρωὶ ἔπαιξε πάλι τὸ ταμποῦρλο, γιὰ νὰ ξυπνήσουνε· κ᾿ ὕστερ᾿ ἀνέβηκε σιγὰ - σιγὰ κεῖνο τὸ πάπλωμα στὸν ἀγέρα, καὶ τοῦτο μὴν τυχὸν κοιμᾶται κανένας, καὶ τὸν σηκώσει κείνη ἡ παράξενη μηχανὴ καὶ τὸν πνίξει.

Κινήσανε δίχως νὰ χασομερήσουνε καὶ μπήκανε ὕστερ᾿ ἀπὸ λίγο σ᾿ ἕνα ντερβένι γεμάτο ὄρνια. Ἅμα βγήκανε στ᾿ ἀνοιχτά, τοὺς πιάσανε κάτι ληστές, μὰ δὲν τοὺς πειράξανε, γιατὶ δὲν εἴχανε τίποτ᾿ ἀπάνω τους καὶ γιατὶ ἤτανε ἁγιασμένοι ἄνθρωποι.

Αὐτοὶ οἱ ληστὲς καθόντανε μέσα σ᾿ ἕνα κάστρο ρεπιασμένο, κ᾿ ἐκεῖ μέσα περάσανε τὴ νύχτα.

Πρὶν νὰ χαράξει, σηκωθήκανε καὶ κάνανε τὴν προσευχή τους, θυμιάσανε καὶ κομματιάσανε τὰ κορμιὰ ἐκεινῶν πού ῾χανε πεθάνει τὴ νύχτα, καὶ τὰ κομμάτια τὰ βάλανε ἀπάνω στὰ μπεντένια νὰ τὰ φάνε τ᾿ ἀγριοπούλια. Πέντ᾿ - ἕξι ἀπὸ τοὺς ληστὲς πήγανε μαζί τους, γιὰ νὰ σώσουνε τὴν ψυχή τους.

Ὁδοιπορήσανε ὅλη κείνη τὴ μέρα καὶ δὲ σταθήκανε πουθενὰ τὴ νύχτα, γιατὶ τὸ μέρος ἤτανε κάμπος. Τὸ φεγγάρι καὶ τ᾿ ἄστρα ἤτανε κόκκινα καὶ φοβερά.



Τὴν αὐγὴ ἄρχισε νὰ φυσᾶ ἕνας ἀγέρας μπουρινιασμένος καὶ παγωμένος. Τὸ κοπάδι σάστισε κ᾿ ἔτρεχε σβαρνίζοντας ἀπάνου σ᾿ ἕναν γλιστερὸ γκρεμνό. Πολλοὶ χαθήκανε. Μὰ κ᾿ οἱ ἄλλοι δὲ θὰ γλυτώνανε, ἂν δὲν τρυπώνανε σὲ κάτι σπηλιὲς ποὺ τοὺς δείξανε οἱ ληστές.

Ὁ ἀγέρας φυσοῦσε τρεῖς ἡμέρες, κι ὁλοένα δυνάμωνε. Τὴν τετάρτη ἔπαψε μονομιᾶς, κ᾿ ἤβγανε ὄξω, φάγανε κάτι βότανα κ᾿ ὕστερα μισέψανε.

Σὲ δυὸ μέρες εἴδανε ἀπὸ μακριὰ ἕνα μεγάλο μοναστήρι, τριγυρισμένο μ᾿ ἕναν ἀψηλὸ μαντρότοιχο, κολλημένο στὴν πλαγιὰ τοῦ βουνοῦ. Τὸ λέγανε Μουλᾶν, κ᾿ εἶχε πέντ᾿ - ἕξι χιλιάδες καλόγερους. Ἀπάνου στὰ μπεντένια στεκόντανε ὡς χίλια εἴδωλα σιχαμερά. Ἀπ᾿ ὄξω εἶχε ἕναν ἄλλον μαντρότοιχο χαμηλόν, κ᾿ ἐκεῖ μέσα ἤτανε χτισμένα ἴσαμε διακόσια σπίτια γεμάτα κόκκαλα.

Περάσανε κοντὰ ἀπὸ τὸν τοῖχο κ᾿ εἴδανε κοπάδια ἀπὸ ἀγιοῦπες, ποὺ μαλώνανε γιὰ τὰ κουφάρια, τὰ ὁποῖα εἴχανε ρίξει οἱ καλόγεροι κομματιασμένα, καὶ σφυρίζανε. Ὅσα ὄρνια ἤτανε χορτάτα, καθόντανε κουρνιασμένα καὶ δὲν μπορούσανε νὰ πετάξουνε, παρὰ σφυρίζανε. Βρῶμα ἀνυπόφερτη γέμιζε τὸν ἀγέρα.

Στὴν πόρτα στεκότανε στυλωμένο ἕνα εἴδωλο πολὺ μεγάλο, μ᾿ ἕνα σκέδιο φοβερό, πότρωγε ἕναν ἄνθρωπο, καὶ στὰ πόδια τοῦ ἤτανε στοιβαγμένα πολλὰ νεκροκέφαλα.

Οἱ καλόγεροι ἤτανε κλεισμένοι στὶς ἐκκλησίες κι ἀκουγότανε ἡ ψαλμωδία. Εἴδανε μονάχα ἕναν γέρο, ποὺ καθότανε μέσα σ᾿ ἕνα κουβούκλι κοντὰ στὴν καστρόπορτα, κι ὅπως φαίνεται ἤτανε στραβός, γιατὶ δὲ γύρισε τὸ κεφάλι του ὁλότελα.

Τραβήξανε παραπέρα, κ᾿ ηὕρανε κάτι τσομπάνηδες μὲ τὰ τσαντίρια. Τοὺς δώσανε καὶ φάγανε καὶ τοὺς βάλανε νὰ κοιμηθοῦνε μέσα σὲ κάτι τρύπες, κοντὰ σ᾿ ἕνα ποτάμι.

Σηκωθήκανε τὰ γλυκοχαράγματα καὶ πιάσανε κι ἀνεβαίνανε κάποιο βουνὸ λεγόμενο Τιτάκα, καὶ φτάξανε σ᾿ ἕνα διάσελο δίχως νὰ λείψει κανένας, μ᾿ ὅλο ποὺ ἤτανε πεθαμένοι ἀπὸ τὴν κούραση. Τὸ κρύο τοὺς εἶχε θανατώσει. Στήσανε τὰ τσαντίρια τους καὶ τρυπώσανε ἀπὸ κάτω, μὰ ὅλη τη νύχτα τὰ δαιμόνια κροταλούσανε καὶ μουγκρίζανε, σιμώνανε στὰ τσαντίρια τους καὶ πάλι ἀνεβαίνανε στὰ βουνά. Γιατὶ αὐτὸ τὸ μέρος ἤτανε στοιχειωμένο.



Τὴν ἄλλη μέρα ηὕρανε στὸ δρόμο τους ἕνα κοπάδι ζαρκάδια κ᾿ οἱ ληστὲς σκοτώσανε δυὸ - τρία, γιατὶ εἴχανε μαζί τους τὰ ταρκάσια τους μὲ τὶς σαγίτες.

Σιγὰ - σιγὰ ἀνεβήκανε σ᾿ ἕνα σκληρότατο βουνό, κ᾿ ὕστερα κατεβήκανε σ᾿ ἕνα λαγκάδι μὲ λιγοστὰ ἀγριόδεντρα. Ἀπάνου σὲ κεῖνον τὸν ἀνήφορο ἀπομείνανε κάμποσοι πεθαμένοι ἢ λιγοθυμισμένοι ἀπὸ τὴν κακοπάθηση κι ἀπὸ τὸ κρύο.

Οἱ ληστὲς λέγανε πὼς σὲ κεῖνα τὰ μέρη βρίσκουνται ἀγριανθρώποι μαλλιαροί, ποὺ τρῶνε τοὺς ἥμερους. Δὲν εἴδανε ὅμως κανέναν.

Ὕστερα περάσανε ἀνάμεσα σὲ κάτι μικρὰ βουνὰ ἔρημα καὶ κατάξερα καί, σὰν τὰ περάσανε, πέσανε σὲ βαλτόνερα παγωμένα μὲ λιγοστὰ ξερόκλαρα τριγυρισμένα.

Σ᾿ αὐτὸ τὸ μέρος ἀνταμωθήκανε μ᾿ ἕνα κερβάνι καὶ πιάσανε καὶ τοὺς ρωτούσανε ποὺ πᾶνε. Σὰ μάθανε πὼς πηγαίνανε στὸ θεὸ Κόνανο, τοὺς μιλήσανε μὲ εὐλάβεια καὶ τοὺς δώσανε λίγο κριθαρόψωμο.

Τὴ νύχτα τὴν περάσανε στὸν κάμπο. Τὰ βουνὰ κατεβάζανε ἕναν ἀγέρα θανατερὸν καὶ δὲν μπορέσανε νὰ κοιμηθοῦνε. Σηκωθήκανε νύχτα καὶ περπατούσανε.

Ἔρημοι τόποι! Δυὸ μέρες δὲν εἴδανε ζωντανὸ πλάσμα. Κατὰ τὸ βράδι, στρίβοντας πίσ᾿ ἀπό ῾να χαμοβούνι, εἴδανε ἕνα μικρὸ χωριό.

Οἱ χωριάτες τρέξανε νὰ τοὺς δοῦνε, μὰ ἤτανε φοβισμένοι, γιατὶ τοὺς περάσανε γιὰ τελώνια, ἐπειδὴς εἴχανε χαλάσει οἱ περισσότερες καλύβες τους ἀπὸ τὴ φουρτούνα πού ῾χε γίνει πρὸ δυὸ - τρεῖς μέρες. Ἤτανε θεόφτωχοι καὶ λιγδιασμένοι σὰν ψωριάρικοι σκύλοι. Οἱ κοιλιὲς τοὺς ἤτανε πρισμένες καὶ τὰ μάτια τοὺς τσιμπλιασμένα.

Σὲ κάμποσες ὧρες φτάξανε σ᾿ ἕναν τόπο μὲ γκρεμισμένες καλύβες, καὶ μαζέψανε τὶς πλίθρες καὶ κάνανε ἕνα μάντρωμα καὶ κοιμηθήκανε.

Τὴν ἄλλη μέρα, κατὰ τὸ μεσημέρι, βρεθήκανε σ᾿ ἕναν κάμπο χαρούμενον, μὲ πολλὰ χωριὰ στολισμένον. Τὰ σπίτια ἤτανε καλοχτισμένα καὶ τὰ περισσότερα εἴχανε δυὸ πατώματα.

Βγήκανε οἱ χωριάτες καὶ τοὺς πήρανε καὶ τοὺς πήγανε σ᾿ ἑνὰν γέρο καλόγερα, ποὺ ἤτανε πρὶν γούμενος σ᾿ ἕνα μικρὸ φτοχωμονάστηρο κοντά σε κεῖνο τὸ χωριό. Ἀφοῦ μιλήσανε μὲ τὸ γέρο, τοὺς δώσανε καὶ φάγανε καὶ τοὺς βάλανε σὲ τρία μεγάλα σπίτια νὰ κοιμηθοῦνε. Φύγανε νύχτα, δίχως νὰ ξυπνήσουνε οἱ χωριάτες.

Κείνη τὴ μέρα ἀπαντήσανε ἕνα μοναστήρι πολὺ παλαιότατο. Οἱ ἐκκλησιὲς καὶ τὰ κελλιὰ ἤτανε βαμμένα ἄσπρα, μαῦρα καὶ κίτρινα. Τοὺς χουγιάξανε κάτι καλόγεροι ἀπάνω ἀπὸ τὸν καστρότοιχο, μὰ δὲ θελήσανε νὰ χασομερήσουνε. Ἀφήσανε στὰ δεξιὰ τὸ μοναστήρι καὶ πήρανε ἕναν δρόμο, ποὺ χώθηκε σὲ λίγο μέσα σε κάτι ντερβένια σκοτεινότατα.

Ἀπὸ κεῖ μέσα βγήκανε τὴν ἄλλη μέρα κατὰ τὸ βράδι καὶ πέσανε σ᾿ ἕνα ἀνοιχτὸ βουνοκάμπι. Συναπαντήσανε κάτι ἄγριους τσομπαναρέους, ποὺ βοσκούσανε τὰ βόδια τους καὶ ποὺ δὲ γνωρίζανε περαπάνω ἀπὸ εἴκοσι λόγια. Τοὺς δώσανε νὰ φᾶνε βούτυρο. Μὰ οἱ πιὸ πολλοὶ χατζῆδες δὲ φάγανε, γιὰ νὰ μὴν παχύνουνε.

Οἱ τσομπάνηδες τοὺς πήγανε στὴν καλύβα τοῦ πιὸ γέρου, καὶ κεῖνος τοὺς παρακάλεσε νὰ κάνουνε μία δέηση γιὰ νὰ τοὺς φυλάγει ὁ θεός. Ἀνάψανε λοιπὸν τὰ λυχνάρια μὲ βούτυρο, θυμιάσανε καὶ πιάσανε καὶ ψέλνανε. Πολλοὶ ξημερωθήκανε μὲ τὴν ψαλμωδία. Τὰ τσαντίρια τοὺς ἤτανε ὁλόμαυρα. Εἴχανε ἀνακατεμένα πρόβατα μὲ βόδια κ᾿ ἤτανε ντυμένοι μὲ τομάρια.

Τὴν ἄλλη μέρα σηκώθηκε ἕνας ἄνεμος μπουρινιασμένος, κι ὁ οὐρανὸς μαύρισε σὰ χάλκωμα. Κατὰ τὴ νύχτα ἔπεσε πολὺ χιόνι, μὲ βροντὲς καὶ μ᾿ ἀστροπελέκια, ἕνα πράμα ἀσυνήθιστο. Πολλοὶ βρεθήκανε κοκκαλιασμένοι.

Πρὶν νὰ φύγουνε, κομματιάσανε τοὺς πεθαμένους καὶ σκορπίσανε τὰ κομμάτια τους.

Πιὸ πέρα συναπαντήσανε καμμιὰ τραιανταριὰ στρατιῶτες καβάλα στ᾿ ἄλογα, ἀρματωμένους μὲ σπαθιὰ καὶ μὲ δοξάρια. Τὴν ὥρα ποὺ περάσανε ἀπὸ κοντά τους, ξεκαβαλικέψανε καὶ τοὺς προσκυνήσανε· κ᾿ ὕστερα μισέψανε φωνάζοντας: «Γκιαλ νόμπο!»

Δὲν περπατήξανε πολὺ καὶ βρεθήκανε μπροστὰ σ᾿ ἕνα κάστρο μεγάλο καὶ πολὺ ἀγριεμένο, παλαιότατο χτίριο, Τάτα Τζὸγκ ὀνομαζόμενο. Τοὺς πήρανε κάποιοι στρατιῶτες καὶ τοὺς βάλανε νὰ κοιμηθοῦνε. Καὶ καλὰ καὶ βρεθήκανε, γιατὶ ὁ καιρὸς γίνηκε ἀβάσταχτος, μὲ χιόνι πολὺ καὶ μὲ ἀγέρα λυσσασμένον. Τὸ κάστρο ἀπὸ μέσα ἤτανε κατασκότεινο καὶ καπνισμένο ἀπὸ τὶς φωτιές, λιγδιασμένο καὶ βρώμικο στὸ ἔπακρο. Οἱ στρατιῶτες κάνανε τὴν ἀνάγκη τοὺς ἐκεῖ ποὺ κοιμόντανε κ᾿ ἐκεῖ ποὺ τρώγανε.

Ξημερώνοντας, πήρανε τὸ δρόμο ποὺ πήγαινε κατὰ τὸ βοριά, καταπάνω στὸν παγωμένο ἄνεμο. Ξεκουραστήκανε ἀπάνω σὲ μιὰ ράχη, πίσ᾿ ἀπὸ κάποιο ρημοκκλήσι στολισμένο μὲ μπαϊράκια, ἀπὸ κεῖνα πού ῾ναι γεμάτη ἡ χώρα τοῦ Θιβέτ.

Ὡς νὰ βραδιάσει, ξεψυχήσανε καμμιὰ δεκαριά, ἐκτὸς ἀπὸ πέντ᾿ - ἕξι π᾿ ἀπομείνανε στὸ κάστρο. Ἤτανε ὅλοι τους πολὺ ἀδυνατισμένοι, λογαριάζανε πὼς δὲ θὰ πρόφτανε κανένας τους νὰ πάγει στὸ μοναστήρι.

Κεῖ ποὺ περνούσανε κάτι ξεροβούνια ἔρημα, εἴδανε ἕνα μικρὸ χτίσμα ὁλομόναχο, εἶδος φοῦρνο, μὲ μιὰ μικρὴ τρύπα μονάχα. Ἐκεῖ μέσα ἤτανε χτισμένος ζωντανὸς κάποιος ἀσκητὴς γιὰ ν᾿ ἁγιάσει. Περάσανε δίχως νὰ πᾶνε κοντά, γιὰ νὰ μὴν τὸν ταράξουνε.

Ὁδοιπορήσανε κάμποσες μέρες ἀνάμεσα σὲ βράχια ἄψυχα, καὶ φτάξανε σ᾿ ἕνα μέρος πόσβηνε ὁ δρόμος. Σταθήκανε καὶ συλλογιζόντανε ἀπὸ ποὺ νὰ τραβήξουνε καί, στὸ τέλος, πήρανε ἕναν δρόμο. Μά, ἀφοῦ περπατήξανε κάμποσο καὶ ξεθεωθήκανε ἀπὸ τὴν κούραση, πέσανε σ᾿ ἕνα μέρος ποὺ βουλιάξανε τὰ ποδάρια τοὺς μέσα σ᾿ ἕναν μαῦρον ἄμμο. Γυρίσανε λοιπὸν πίσω, γιατὶ δὲν μπορούσανε νὰ πᾶνε ὁλότελα μπροστά· καί, περιπλανώμενοι δώθε - κείθε, βρεθήκανε πάλι στὸ πρῶτο μέρος, ποὺ κειτόντανε κάποια κουφάρια ἀπὸ τοὺς συντρόφους τους. Τέλος νυχτωθήκανε σ᾿ αὐτὸν τὸν τόπο. Πρὶν ξημερώσει, εἴδανε μακριὰ μιὰ φωτιὰ καὶ τραβήξανε καταπάνω της, μὰ τὴ χάσανε σὰ βγῆκε ὁ ἥλιος. Ὡστόσο τραβήξανε κατὰ κεῖ ποὺ φάνηκε, δὲν εἴδανε ὅμως ἄνθρωπο.

Μετὰ μία βδομάδα βρεθήκανε σὲ κάποιον τόπο ἴσον κι ἀνοιχτόν, πόμοιαζε σὰ θάλασσα κίτρινη, κ᾿ εἴδανε ἕνα μέρος μαντρωμένο πολὺ μεγάλο, κ᾿ ἐκεῖ μέσα ἤτανε χτισμένα μὲ πλίθρες πολλὰ μεγάλα χτίρια γεμάτα κόκκαλα, κι ἀπάνου στὶς σκεπὲς στεκόντανε σὰν ἀγάλματα πλῆθος σκέλεθρα σὲ διάφορα σχήματα. Στὸ μέρος ποὺ ἤτανε λεύτερο μέσα στὴ μάντρα, ἤτανε κανωμένες κάτι στοῖβες ἀπὸ ἄλλα κόκκαλα, τόσο μεγάλες, ποὺ φτάνανε πιὸ ψηλὰ ἀπὸ τὶς σκεπὲς τῶν σπιτιῶν. Κατά των μέρος τῆς μάντρας ἤτανε ἕνα χωματόβουνο, κι ἀπάνου στεκότανε ἕνα σιχαμερὸ εἴδωλο, ἄσκημο καὶ φοβερὸ περισσότερο ἀπὸ κάθε τί ποὺ μπορεῖ νὰ πλάσει μὲ τὴ φαντασία τοῦ ὁ πιὸ κακὸς ἄνθρωπος.

Τὰ κόκκαλα ἤτανε παμπάλαια, καταφαγωμένα ἀπὸ τὸν καιρὸ κι ἀπὸ τὸν ἀγέρα. Ἡ πόρτα ἤτανε μικρὴ κι ἀμπαρωμένη. Ψυχὴ δὲ φαινότανε πουθενά, κι ἀποροῦσε κανένας ποὺ βρεθήκανε τὰ τόσα κόκκαλα, ἐνῶ δὲ φαινότανε ἄνθρωπος ζωντανός, ἴσαμε δεκαπέντε μέρες διάστημα σὲ κεῖνο τὸ μέρος.

Ἀλλὰ αὐτοὶ πήρανε θάρρος, γιατὶ ξέρανε πὼς ἐκείνη ἡ παράξενη μάντρα ἔδειχνε πὼς βρισκόντανε στὰ σύνορα ποὺ πιάνει ἡ χώρα τοῦ θεοῦ Κόνανου ἡ λεγόμενη Καταβύθιση.

Καί, στ᾿ ἀλήθεια, παραπέρα ηὕρανε κάτι βράχους ξεκολλημένους καὶ πεσμένους τὸν ἕναν ἀπάνου στὸν ἄλλον. Πολλοὶ ἤτανε κρεμασμένοι στὸν ἀγέρα. Τὸ μέρος φαινότανε σὰν ἀκρογιαλιά. Ἄσπρα λιθάρια ἤτανε στοιβιασμένα, σὰ νὰ τά ῾χε σωριάσει ἄγρια θαλασσοταραχή. Ἡ γῆς ἔμοιαζε σὰν πετσί, σκεπασμένη μ᾿ ἁλάτι καὶ μ᾿ ἀνάρια ἀγκάθια. Ἄνεμοι ὀργισμένοι φυσούσανε καὶ τ᾿ ἀγκάθια τρίζανε. Δὲν μπορεῖ νὰ βρεθεῖ μέρος πιὸ θλιβερὸ ἀπὸ τοῦτο.

Πιάσανε καὶ κλαίγανε καὶ φωνάζανε: «Κόνανο, μίχουμ! Κόνανο, μίχουμ!» - ποὺ θὰ πεῖ: «Ἐλέησέ μας, Κόνανε!»

Ἔρημος! Ἔρημος! Κατὰ τὰ τέσσερα μέρη τοῦ κόσμου φαινότανε μία θάλασσα κίτρινη.

Οἱ χατζῆδες εἴχανε γίνει βρουκολάκοι δίχως κρέας. Ἡ ψυχή τους εἶχε πάει μέσα στὰ κόκκαλα. Μονάχα καμμιὰ εἰκοσιπενταριὰ ἀπομείνανε.

Στὶς τρεῖς μέρες ἀπὸ τὴ μέρα ποὺ εἴχανε φτάξει στὸ κοιμητήριο μὲ τὰ κόκκαλα, εἴδανε ἀπὸ μακριὰ τὸ μοναστήρι τοῦ Κόνανου.

Αὐτὸ τὸ μοναστήρι εἶναι ἀπὸ κεῖνα τὰ πράματα πού ῾ναι ὄξ᾿ ἀπὸ τὸν κόσμο κι ἀλλιώτικο ἀπ᾿ ὅλα τὰ φυσικὰ θεάματα.

Οὔτε ζωντανό, οὔτε πεθαμένο πλάσμα ἢ χτίσμα φαινότανε ἀπάνω στὴ γυμνὴ περιφέρεια, ἐξὸν ἀπὸ κάποιον βράχο καταξεσκισμένον, πόμοιαζε περισσότερο μὲ ξύλο παρὰ μὲ πέτρα, ἴδιος μ᾿ ἕνα πολὺ μεγάλο κούτσουρο ροζιασμένο, δίχως κλωνιά. Ἀπάνου σ᾿ αὐτὸν τὸν βράχο ἤτανε χτισμένο τὸ μοναστήρι, μ᾿ ἕναν τοῖχο ὁλοτρόγυρα ἀψηλὸν ἴσαμε δέκα ὀργυιές. Μέσα σ᾿ αὐτὸν τὸν καστρότοιχο ἤτανε χτισμένα πολλὰ χτίρια, μὲ πλῆθος χαγιάτια κρεμάμενα τό ῾να ἀπάν᾿ ἀπὸ τ᾿ ἄλλο. Στὶς σκεπὲς φαινόντανε φριχτὰ τελώνια, ποὺ στριφογυρίζανε χτυπημένα ἀπὸ τὸν ἀγέρα, καὶ πλῆθος ἀμέτρητο ἀνεμόμυλοι, κίτρινοι καὶ βυσσινοί, ποὺ τριζοκοπούσανε σὰ νὰ κλαίγανε. Στὶς τέσσερες γωνίες τοῦ καστρότοιχου, ποὺ ἤτανε σὰν τάμπιες, ἤτανε στημένα κοντάρια, κι ἀπάνω τοὺς ἀνεμίζανε κάτι μεγάλες βοϊδοουρές.

Ἡ καστρόπορτα ἤτανε ἀμπαρωμένη, σὰ νὰ μὴν ἄνοιξε ἀπὸ τότες πὄγινε ὁ κόσμος. Τὸ μονάχο πράμα ποὺ ἔδινε κάποια παρηγοριὰ ἤτανε ἕνα μικρὸ χτίριο σὰν προσκυνητάρι, μ᾿ ἕναν μικρὸν ἀνεμόμυλο στὴ σκεπή του, χτισμένο ὄξ᾿ ἀπὸ τὸ μοναστήρι.

Ἡ ἀνεμοζάλη μούγκριζε ἀπάνω στοὺς τοίχους καὶ στὶς σκεπές, σὰ νὰ βελάζανε βόδια κι ἄλλα φοβερὰ τέρατα. Τὰ οὐράνια ἤτανε θολωμένα.

Οἱ προσκυνητάδες πέσανε μπρούμυτα καὶ προσκυνήσανε κ᾿ ἤτανε σὰν ἀπονεκρωμένοι.

Λὲς καὶ τοὺς εἶδε κάποιο κρυμμένο μάτι, κ᾿ ἡ πόρτα ἄνοιξε σὰ νὰ τὴν ἄνοιξε ὁ ἄνεμος. Μπήκανε μέσα καὶ βρεθήκανε ἀπάνου σ᾿ ἕνα στενὸ πέρασμα καλντεριμωμένο. Ὓστερ᾿ ἀνεσκαλώσανε ἀπάνου σὲ μίαν ἀνεμόσκαλα κανωμένη μὲ καλάμια, καὶ χωθήκανε σὲ μία μικρὴ πόρτα. Ἀπὸ κεῖ ἀνεβήκανε κάμποσα σκαλοπάτια σκαμμένα στὸ βράχο, καὶ περάσανε μία θολωτὴ γαλαρία, πού ῾χε δεξιὰ κι ἀριστερὰ πλῆθος μικρὰ κελλιά, μνημόρια παράδοξα, μὲ γράμματα σκαλισμένα, παρεκκλήσια καὶ κάτι ἄλλα χτίρια ἀλλόκοτα. Μετὰ πολλά, καταντήσανε σ᾿ ἕνα κελλὶ κρύο κατὰ πολὺ καὶ σκοτεινότατο.

Τὴ νύχτα παρουσιαστήκανε μπροστὰ τοὺς πολλὰ δαιμόνια, ἄλλα μὲ κεφάλια βοδινά, ἄλλα σὰν πουλιὰ δίχως φτερά, ἄλλα πάλι σὰν ἀνθρωπότραγοι, καὶ μουγκανιόντανε καὶ σφυρίζανε καὶ τόση βουὴ κάνανε, ποὺ δὲν ἀκουγότανε ὁ ἀγέρας. Οἱ φωνές τους δὲ μοιάζανε μὲ κανενὸς ἀπ᾿ ὅσα πλάσματα βρίσκουνται στὸν κόσμο τὸ δικό μας.

Τὴν ὥρα π᾿ ἄρχιζε νὰ γλυκοχαράζει, ἀκούσανε μίαν ἄλλη χασμωδία καὶ μία μουσικὴ βροντερὴ ὄξω ἀπὸ τὸ κελλί, κ᾿ εὐτὺς μπήκανε μέσα κάτι φοβεροὶ ἀνθρώποι, κάνοντάς τους νόημα νὰ βγοῦνε ὄξω σὲ μίαν αὐλή, ὁλόγυρα στὴν ὁποία ἤτανε εἶδος χαγιάτια ἀπὸ σκαλισμένα ξύλα, κ᾿ ἐκεῖ τοὺς βάλανε νὰ σταθοῦνε.

Στὴ μέση χοροπηδούσανε καμμιὰ πενηνταριὰ δαίμονες μὲ κινήματα ἀλλόκοτα. Ἡ ξαγριωμένη ὄψη τοὺς πάγωνε τὸν ἄνθρωπο, τόσο ἤτανε παρὰ φύση σκληρὴ κ᾿ αἱμοβόρα. Ἄλλοι ἤτανε μεγαλόκορμοι κ᾿ εἴχανε μικρὰ πράσινα κεφάλια σὰν τοῦ πουλιοῦ, ἄλλοι ἤτανε μικρόκορμοι σὰν ἀποβράσματα κ᾿ εἴχανε κάτι κεφαλὲς μεγάλες με κέρατα μακριά, κι ἀπὸ τ᾿ ἀνοιχτὰ στόματά τους βγαίνανε τὰ μεγάλα δόντια τους. Ἀλλουνοῦ τὸ κεφάλι παρομοίαζε μὲ βουβαλιοῦ, ἀλλουνοῦ μ᾿ ἐλαφιοῦ, ἀλλὰ ἐλαφιοῦ αἱμοβόρου, πού ῾χε δόντια τρομερὰ καὶ μυτερά, ἀλλουνοῦ μὲ βαθράκου, κι ἄλλοι εἴχανε ὄψη γελαζούμενη, μὰ γεμάτη κακία, ὅλοι με μάτια δίχως ἔλεος, τελώνια βγαλμένα ἀπὸ τὰ τάρταρα.

Ἤτανε δυὸ - τρεῖς μὲ πρόσωπο φαρδὺ καὶ πλατὺ σὰν τσουκάλι παράξενο, μὲ δυὸ αὐτιὰ μεγάλα καὶ κρεμάμενα, μὲ καύκαλο γυαλιστερὸ δίχως μαλλιά. Ἤτανε κι ἄλλοι μὲ πρόσωπα μαλλιαρὰ καὶ μὲ τέσσερα κέρατα καὶ μὲ κάτι σιχαμερὰ ἐξογκώματα. Ἄλλοι πάλι μοιάζανε μὲ γριὲς καταχθόνιες, μ᾿ ἕνα σαγόνι μυτερὸ καὶ μεγάλο, δίχως τρίχα στὸ κεφάλι τους.

Μερικοὶ βαστούσανε στὰ χέρια τους ἀπό ῾να νεκροκέφαλο, ἄλλοι μιὰ καρδιὰ ματωμένη, ἄλλοι ἕνα ξερὸ ραχοκόκκαλο. Οἱ περισσότεροί τους κρατούσανε κουδούνια στὰ χέρια τους καὶ τὰ κουνούσανε σὰν τρελλοί. Ἡ λύσσα τοὺς ἤτανε μεγάλη· οὐρλιάζανε κι ἀλαλάζανε καὶ τρίζανε τὰ δόντια τους.

Χορεύανε πηγαίνοντας ἀπάνου στὸ βρόντο ποὺ κάνανε τὰ τούμπανα, κι ὁλοένα μανιάζανε περισσότερο. Μπροστὰ στοὺς χατζῆδες βρέθηκε ἕνα τριπόδι σὰν ζωντανό, γιατὶ καὶ κεῖνο φώναζε, κι ἀπάνω τοῦ καιγότανε κάποιο φαρμακερὸ λιβάνι, ποὺ τοὺς ζάλισε καὶ θόλωσε τὸ μυαλό τους.

Τὰ δαιμόνια μία σμίγανε, μιὰ ἀνοίγανε, πότε χυμίζανε μουγκρίζοντας κατὰ τὸ μέρος τους, σὰ νὰ θέλανε νὰ τοὺς ξεσκίσουνε, πότε γυρίζανε τὶς πλάτες τους καὶ φεύγανε κατὰ τ᾿ ἀντικρυνὸ μέρος, δείχνοντάς τους τὰ πισινά τους, ποὺ ἤτανε πιὸ φριχτὰ ἀπὸ τὴν ὄψη τους.

Σὲ μιὰ στιγμὴ σωπάσανε ὁλότελα, καὶ τότες παρουσιαστήκανε κάτι σκέλεθρα ζωντανά. Τὰ κόκκαλά τους ἤτανε κίτρινα, ἐξὸν ἀπὸ τὴν κοιλιά, ποὺ ἤτανε κόκκινη, κι ὄχι ἀπὸ τὰ παΐδια, ποὺ ἤτανε σὰν ἀπὸ γυαλί. Τὰ κόκκαλά τους ἀχούσανε σὰ νά ῾τανε κούφια νεροκάλαμα. Παίζανε κάποια ὄργανα παράξενα. Καμπόσοι ἀπὸ δαύτους βαστούσανε σπαθιὰ καὶ δοξάρια.

Ἀνακατωθήκανε μὲ τὰ δαιμόνια σὰ νὰ μαλώνανε μὲ δαῦτα καὶ σὰ νὰ κουβεντιάζανε σὲ μία γλώσσα ἄγνωστη, βγάζοντας κάτι φωνὲς πνιγμένες: «Μποχούμ! Μποχούμ!» Ὁλόγυρα ἀκουγόντανε σάλπιγγες καὶ ἄλλες στριξιές. Στὸ τέλος ξαφανιστήκανε σὰ νὰ τοὺς κατάπιε ἡ γῆς.

Τότες παρουσιαστήκανε δυὸ - τρεῖς σπανοὶ καλόγεροι καὶ πήρανε τοὺς χατζῆδες καὶ τοὺς πήγανε μέσα σὲ μιὰ μεγαλότατη ἐκκλησία, στολισμένη μὲ εἴδωλα κάθε λογῆς, θηλυκὰ καὶ ἀρσενικά. Στὰ δοκάρια τῆς σκεπῆς κρεμόντανε διάφορα τελώνια παρόμοια μὲ κορκόδειλους, σὰν ψάρια, σὰν πουλιά, σὰν κλωνιὰ ἀπὸ δέντρα, ἀλλὰ ζωντανὰ καὶ γεμάτα κακία, καθὼς καὶ πανιὰ ζωγραφισμένα. Ἡ σκεπὴ ἤτανε γεμάτη μάτια ὀργισμένα. Ἀκουγότανε μία ψαλμωδία πόλεγε: «Ὁ θεὸς Κόνανος εἶναι πιὸ κακὸς κι ἀπὸ τὸ Μάνιπα, πιὸ σκληρὸς κι ἀπὸ τὸ Χολσόρνα!»

Ἀπὸ τὸ μέρος ποὺ βασιλεύει ὁ ἥλιος, ἡ ἐκκλησιὰ εἶχε μία πόρτα μεγάλη, κ᾿ ἔγραφε ἀπάνου: «Ντραμαγκούμ» - ποὺ θὰ πεῖ: «Καταποντισμός».

Πρὶν νὰ τοὺς βγάλουνε ἀπὸ κείνη τὴν πόρτα, τοὺς ξεγυμνώσανε κ᾿ ἤτανε χειρότεροι ἀπὸ σκελετά, μονάχα κάτι ζαρωμένα πετσιὰ εἴχανε ἀπομείνει ἀπάνω τους.

Σὰν ἄνοιξε ἡ πόρτα, εἴδανε ἀπὸ κάτω ἕναν γκρεμνὸ ἴσαμε ἑκατὸ μπόγια καὶ περισσότερο. Ὁ βράχος ἔκανε μία μεγάλη κουφάλα σὲ κεῖνο τὸ μέρος, καὶ μέσα στὴν κουφάλα ἤτανε χτισμένο κεῖνο τὸ μέρος τῆς ἐκκλησιᾶς.

Ἀπάνω ἀπὸ τὴν πόρτα κρεμότανε μιὰ πέτρα θεόρατη, σὰ νὰ στεκότανε στὸν ἀγέρα, κι ἀπὸ κάτω τῆς καθότανε φωλιασμένος ὁ θεὸς Κόνανος, γελαστὸς καὶ παγκάκιστος, ὁ μισὸς παγωμένος κι ὁ μισὸς πυρωμένος, μὲ κέρατα, μὲ δόντια, μὲ νύχια ματωμένα, μὲ τὰ πλεμόνια του ἀπ᾿ ὄξω ἀπὸ τὸ στῆθος. Ἡ καρδιά του ἤτανε σὰν κάποιο ἐργαλεῖο παράξενο, ἀπάνου στὸν ἀφαλό του, καὶ χτυποῦσε δυνατὰ καὶ ξερά.

Ἀπὸ τὸ φρύδι κείνης τῆς κουφάλας, πόμοιαζε σὰν καμάρα, κρεμότανε ἕνα πρᾶγμα σὰν ζυγαριά, κανωμένη μὲ ξύλα παμπάλαια, ὅμοια μὲ κεῖνα τὰ μαγκάνια ποὺ βγάζουνε νερό. Ἡ μισὴ βρισκότανε ἀπάν᾿ ἀπὸ τὸ χάος, κ᾿ ἡ ἄλλη μισὴ ἀκουμποῦσε στὸ βράχο, σ᾿ ἕνα μέρος σκαμμένο, πού ῾χε πέντ᾿ - ἕξι σκαλούνια κ᾿ ἕνα μικρὸ πλάτωμα, ὅσο ποὺ χωροῦσε ἕνα μεγάλο ξύλο, ποὺ ἤτανε τὸ βαρίδι τῆς ζυγαριᾶς. Ἀπὸ τ᾿ ἄλλο μέρος κρεμότανε ἀπάν᾿ ἀπὸ τὸν γκρεμνὸ σὰν ἕνα πανέρι. Δυὸ τζουτζέδες θυμιάζανε μὲ κάτι καύκαλα ἀνθρωπινά.

Τότε ἕνας καλόγερας γύρισε τὴ ζυγαριά, ὥστε τὸ πανέρι πῆγε κατὰ τὰ σκαλοπάτια, καὶ βάλανε μέσα ἕναν ἀπὸ τοὺς χατζῆδες πισταγκωδεμένον. Μονομιᾶς ἔστριψε ἡ ζυγαριά, τὸ πανέρι ἀνεβοκατέβηκε γιὰ μία στιγμή, κ᾿ ὕστερα ἔγυρε κατὰ τὸν γκρεμνὸ κι ἀναποδογύρισε, κι ὁ ἄνθρωπος σφεντονίστηκε στὸ χάος καὶ ξαφανίστηκε.

Οἱ ἄλλοι περιμένανε τὴ σειρά τους κ᾿ ἡ καρδιά τους ἤτανε κατατρομαγμένη, γιατὶ αὐτὴ εἶναι ἡ λεγόμενη Ζυγαριὰ τῆς Σωτηρίας, κι ὅποιος φτάξει στὸ μοναστήρι δίχως νά ῾χει ξεραθεῖ ὁλότελα τὸ κορμί του καὶ βρεθεῖ πιὸ βαρὺ ἀπὸ τὸ βαρίδι, αὐτὸς εἶναι ἁμαρτωλὸς καὶ γκρεμνίζεται σὲ κεῖνον τὸν Καιάδα, ποὺ τὸν λένε στὴ γλώσσα τους Τσούγκρα. Ἀπὸ κεῖ πέρα σηκώνανε τὰ κόκκαλα καὶ τὰ πηγαίνανε στὸ μεγάλο κοιμητήριο.

Ἀπ᾿ αὐτουνοὺς τοὺς βασανισμένους προσκυνητάδες, μονάχα ὁ ἕνας δὲν ἔπεσε στὸν γκρεμνό, γιατὶ βρέθηκε πιὸ ἀλαφρὺς ἀπὸ τὸ βαρίδι· καὶ τοῦτο παρὰ τρίχα, τόσο, πού, ἂν τύχαινε νά ῾χει μαλλιὰ καὶ γένια, δὲ θὰ γλίτωνε.

Γίνηκε καλόγερας κι ἀπόμεινε στὸ μοναστήρι. Λένε πὼς στὰ γεράματά του γίνηκε γούμενος, καὶ πὼς στὰ χρόνια του βούλιαξε τὸ μοναστήρι μαζὶ μὲ τὸ κοιμητήριο.

Σὲ πολλὰ ἀρχαῖα χαρτιά, χειρογραφημένα σὲ θιβετιανὴ γλώσσα, βρίσκεται γραμμένο μὲ τὸ ἑλληνικὸ ὄνομα Καταβύθιση.

Τούτη τὴν ἱστορία τὴν ἔγραψε ἕνας Ἕλληνας γεννημένος στὴν Ἀσία.

Athens through the eyes of the wanderers - from the 15th until the early 20th century.

Athens begun to emerge as a stop on the paths of the travelers of the 16th century. And until the 17th century remained a place more alive in the minds of Western scholars, who from the Renaissance and onwards started to study more the Ancient Greek literature and philosophy and later the archaeo-Roman art. Around 1674-75 the Athens enters drastically in the European consciousness with the first detailed topographical drawings of the city and with the growing interest on related publications. The story of its depiction, a story that didn't stop even for a minute through the centuries to exercise charm on every visitor, had begun.

[caption id="attachment_465" align="alignnone" width="1024"] Illustration for the poem of Lord Byron "The Curse of Minerva": Parthenon, 1849[/caption]

[caption id="attachment_467" align="alignnone" width="800"] Athens from Illissus river, 1842, WRIGHT, George Newenham[/caption]

[caption id="attachment_469" align="alignnone" width="800"] Arch of Hadrian and the The Temple of Olympian Zeus (after 1834), PEYTIER, Eugène[/caption]

[caption id="attachment_473" align="alignnone" width="1024"] Theater of Atticus Herodes 1829, WILLIAMS, Hugh William[/caption]

[caption id="attachment_475" align="alignnone" width="800"] View of Parthenon, 1832, BARTHÉLEMY, Jean Jacques[/caption]

[caption id="attachment_477" align="alignnone" width="1024"] View of Athens, 1829, WILLIAMS, Hugh William[/caption]

[caption id="attachment_479" align="alignnone" width="1024"] View of Athens from the Academy near Kolonos, 1882, WORDSWORTH, Christopher[/caption]

[caption id="attachment_481" align="alignnone" width="800"] The Temple of Hephaestus or Hephaisteion or earlier as the Theseion, The Ancient Market and Acropolis, 1889, CABROL, Elie.[/caption]

[caption id="attachment_483" align="alignnone" width="1024"] Acropolis from the road to Kaisariani, 1919, BAUD-BOVY, Daniel, BOISSONNAS Frédéric.[/caption]

[caption id="attachment_485" align="alignnone" width="1024"] View of Athens from the Hill of the Muses (Philoppapou), 1829, WILLIAMS, Hugh William[/caption]

[caption id="attachment_487" align="alignnone" width="800"] View of Athens, Ed. Dodwell.[/caption]

[caption id="attachment_489" align="alignnone" width="800"] The Temple of Olympian Zeus and the Illissus river - Ed. Dodwell[/caption]

[caption id="attachment_491" align="alignnone" width="800"] View of Acropolis from the house of the French ambassador Mr. Fauvel - Louis Dupré.[/caption]

[caption id="attachment_493" align="alignnone" width="1024"] View of Port Phaleron, 1819, DODWELL, Edward[/caption]

[caption id="attachment_495" align="alignnone" width="800"] General view of Athens with the most important monuments and sights being marked, 1808, J. Stuart et N. Rev[/caption]

[caption id="attachment_497" align="alignnone" width="800"] The Library of Hadrian from the house of English ambassador Nikolaos Logothetis 1808, J. Stuart et N. Revett[/caption]

[caption id="attachment_499" align="alignnone" width="800"] The Gate of Goddess Athena, Patron of Athens 1808, J. Stuart et N. Revett[/caption]

[caption id="attachment_501" align="alignnone" width="800"] The Temple of Artemis (Diana) Agrotera in Ilissus, 1808, J. Stuart et N. Revett[/caption]

[caption id="attachment_503" align="alignnone" width="1024"] Athene vel Minerva,1493, SCHEDELL, Hartmann.[/caption]

[caption id="attachment_505" align="alignnone" width="642"] Statue of Achilles - 1556, THEVET, André[/caption]

[caption id="attachment_507" align="alignnone" width="1024"] Athens, 1675, GUILLET André Georges[/caption]

[caption id="attachment_509" align="alignnone" width="1024"] Map of Athens with the most important monuments and ancient ruins, 1688, CORONELLI, Vincenzo.[/caption]

[caption id="attachment_511" align="alignnone" width="850"] Marble lion that Francesco Morosini moved to Piraeus from Venice, 1695, FANELLI, Francesco[/caption]

[caption id="attachment_513" align="alignnone" width="665"] Busts of Themistocles, Miltiades, Aspasia kai Pericles, 1827,HORNER, Johann Jakob[/caption]

Heinrich von Treitschke on War (1897-8)

Treitschke was one of the few important public figures who supported antisemitic attacks which became prevalent from 1878 onwards. He accused German Jews of refusing to assimilate into German culture and society, and attacked the flow of Jewish immigrants from Russian Poland. Treitschke popularized the phrase "Die Juden sind unser Unglück!" ("The Jews are our misfortune!"), which was adopted as a motto by the N.S. publication Der Stürmer several decades later. He made several antisemitic remarks such as: "The Jews at one time played a necessary role in German history, because of their ability in the management of money. But now that the Aryans have become accustomed to the idiosyncrasies of finance, the Jews are no longer necessary. The international Jew, hidden in tile mask of different nationalities, is a disintegrating influence; he can be of no further use to the world"

Document: Heinrich von Treitschke on war(1897-8)

Source: Heinrich Von Treitschke, Politics (New York: Macmillan, 1916), vol. I, pp. 65-8; vol. II, pp. 597-9.

Without war no state could be. All those we know of arose through war, and the protection of their members by armed force remains their primary and essential task. War, therefore, will endure to the end of history, as long as there is multiplicity of states. The laws of human thought and of human nature forbid any alternative, neither is one to be wished for. The blind worshiper of an eternal peace falls into the error of isolating the state, or dreams of one which is universal, which we have already seen to be at variance with reason.... The great strides which civilization makes against barbarism and unreason are only made actual by the sword. Between civilized nations also war is the form of litigation by which states make their claims valid. The arguments brought forward in these terrible law suits of the nations compel as to argument in civil suits can ever do....

Moreover war is a uniting as well as a dividing element among nations; it does not draw them together in enmity only, for through its means they learn to know and to respect each other's peculiar qualities.... Such a state as Prussia might indeed be brought near to destruction by a passing phase of degeneracy; but being by the character of its people more reasonable and more free than the French, it retained the power to call up the moral force within itself, and so to regain its ascendancy. Most undoubtedly war is the one remedy for an ailing nation. Social selfishness and party hatreds must be dumb before the call of the state when its existence is at stake. Forgetting himself, the individual must only remember that he is a part of the whole, and realize the unimportance of his own life compared with the common weal. The grandeur of war lies in the utter annihilation of puny man in the great conception of the state, and it brings out the full magnificence of the sacrifice of fellow-countrymen for one another. In war the chaff is winnowed from the wheat....

To appeal from this judgement to Christianity would be sheer perversity, for does not the Bible distinctly say that the rule shall rule by the sword, and again that greater love hath no man than to lay down his life for his friend? To Aryan races, who are before all things courageous, the foolish preaching of everlasting peace has always been vain. They have always been men enough to maintain with the sword what they have attained through the spirit.... When a state recognizes that existing treaties no longer express the actual political conditions, and when it cannot persuade the other powers to give way by peaceful negotiation, the moment has come when the nations proceed to the ordeal by battle. A state thus situated is conscious when it declares war that it is performing and inevitable duty. The combatant countries are moved by no incentives of personal greed, but they feel that the real position of power is not expressed by existing treaties and that they must be determined afresh by the judgment of the nations, since no peaceful agreement can be reached. The righteousness of war depends simply and solely upon the consciousness of a moral necessity. War is justified because the great national personalities can suffer no compelling force superior to themselves, and because history must always be in constant flux; war therefore must be taken as part of the divinely appointed order.... War is both justifiable and moral, and... the idea of perpetual peace is not only impossible but immoral as well. It is unworthy of man's reason to regard the impracticable as feasible, but a life of pure intellect is all too often enervating to the reasoning faculty. War cannot vanish from the earth as long as human sins and passions remain what they are. It is delightful to observe how the feeling of patriotism breaks involuntarily through the cosmopolitan phrases even of the apostles of perpetual peace.... Yet again we must repeat -- the arbitrament of force is the logical outcome of the nature of the state. The mere fact of the existence of many states involves the necessity of war. The dream of eternal peace -- said Frederick the Great -- is a phantom, which each man rejects when the call of war rings in his own ears. It is impossible to imagine -- he went on to say -- any balance of power which can last.



 

 

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