Thank you for the quote, most helpful.
I am certainly aware of the timeless aspects of 'heathen
imperialism,' which transcend any particular historical situation.
My concern with context was only due to wondering if Evola, at the
time of writing, had a specific audience in mind whom he may have
seen as playing the role of these 'barbarians.'
My wondering whether it was an attempt to give a more suitable
impetus to uncouth elements of popular movements of the time, and
given that we are referring to the German version, I had in mind
such phenomena as kristallnacht. An event that caused Junger to
distance himself from the Nazi movement and was the source of his
conception for 'On the Marble Cliffs.' No doubt given Evola's anti-
semitism he would have seen such things as driving corruption out of
the temple, but such things would be ultimately futile if not formed
from 'above' and would only lead to a new form of corruption.
--- In evola_as_he_is@yahoogroups.com, "evola_as_he_is"
<evola_as_he_is@y...> wrote:
>
>
> "We may call the Germanic peoples which invaded Rome 'barbarians',
> but not with respect to the degenerate Roman civilisation in which
> those peoples appeared, but with respect to a higher state, from
> which they had fallen".
>
> Those words we quoted in message 293 are taken from 'Sintesi di
> dottrina della razza', and we would think that they answer quite
well
> your question. Each time Evola uses in that context that term
loaded
> with derogatory connotations it has a relatively positive
meaning ;
> the same thing goes for 'berserkers' ; the frenzy those warriors
> worked themselves in before the battle is identified, for instance
> in 'Heidnischer Imperialismus', with Roman 'furor'. Those terms
are
> so fraught with bad connotations that they can hardly be used in
any
> discussion and that, when using them in a relatively positive
sense,
> one cannot but sound slightly ironical : "The one who enters the
> temple, however much of a barbarian he may be, has the
unquestionable
> duty to drive out [the] corrupters..."
>
> In 'The Destiny of the Warrior' (Chicago, U. of Chicago P., 1969),
> Dumézil points out that the name 'Odhinn' derives from the Old
> Norse 'odur', related to the German 'wut', meaning 'rage', 'fury',
> and to the Gothic 'wods', 'possessed'. The berserker is closely
> associated in many respects with the god Odhinn. Adam of Bremen
> describes the Allfather as "Wodan - id est furor". Basically, it
is
> likely that the berserker was actually a member of the cult of
> Odhinn. However this may be, cases of possession by forces from
above
> should not be mistaken for cases of possession from forces from
> below, as has been done by the Church, which, as has been shown by
> various studies, managed to replace the warrior type of
> the 'berserker' with its 'Chivalry'.
>
> Leaving aside, perhaps, Farinacci, do you see many 'uncouth and
> ferocious' elements in the Fascist movement?
>
> Regarding the context of publication of 'Heidnischer
Imperialismus',
> let's be quite clear about it : if this book needs to be
> contextualised to a certain extent, it cannot be brought back to
the
> mere context of that time : whether one likes it or not, many of
the
> problems which have been raised in 'Heidnischer Imperialismus' are
> age-old problems which, for most of them, are still most pregnant.
> Have a fixation on the 'context', and you'll miss what is
essential
> in it.
>
>
> --- In evola_as_he_is@yahoogroups.com, "darklittleflame"
> <ads694@h...> wrote:
> >
> > "The power of a new Middle Ages is needed - a revolt, interior
as
> > well as exterior, of a barbaric purity."
> >
> > Is there any ambiguity regarding the word Evola originally uses
> > for 'barbaric'?
> >
> > I am just wondering how Evola saw this 'barbarism' as differing
> from
> > the "uncouth and ferocious" attitude of the semites. Also, given
> > such views, can anyone elaborate on how Evola viewed such
> > things as 'bersekrs'? Were these perhaps ferocious but not
uncouth?
> >
> > Following the above quote Evola then seems to suggest that
> > this 'barbarism' is a precursor necessary to clear the way for a
> > true restoration of the primordial nordic tradition.
> >
> > "The one who enters the temple, however much of a barbarian he
may
> > be (is this a tone of disparagement?), has the unquestionable
duty
> > to drive out [the] corrupters...
> >
> > To all this [corruption] must be said: "Enough!", so that some
men
> > at least can recover the long roads, the long danger, the long
> gaze,
> > and the long silence ; so that the wind of the open sea can blow
> > again - the wind of the Nordic primordial tradition - to
reawaken
> > the sleepers of the West."
> >
> > Given the possible tone of disparagement towards these
barbarians,
> > was 'barbarism' here perhaps used as an appeal and attempt to
give
> > an impetus to the more 'uncouth and ferocious' elements of
> > the 'popular' Right wing movements of the time that would be
more
> > in line with Evola's attempt to restore Tradition? I do not know
> > enough regarding the context of publication so would be
interested
> > in what others have to say.
> >
> >
> > --- In evola_as_he_is@yahoogroups.com, "evola_as_he_is"
> > <evola_as_he_is@y...> wrote:
> > >
> > >
> > > Given the regrettable indiscretion which was committed three
> weeks
> > > ago on another e-list and of which we got to hear, it would be
> > > useless to keep it secret for a longer period of time.
> > >
> > > 'Heathen Imperialism' is based on 'Heidnischer Imperialismus',
> and
> > > not on 'Imperialismo pagano', be it only because the former is
> far
> > > more accomplished.
> > >
> > > Basically, 'Heidnischer Imperialismus' is so different
> > > from 'Imperialismo pagano' that the former cannot be
considered
> as
> > a
> > > mere revised and expanded edition of the latter. Differences
> > between
> > > them are far too numerous and important to be identified and
> given
> > > via footnotes, not to mention that footnoting a book like this
> > poses
> > > serious problems of lay-out, which would make its reading
rather
> > > acrobatic, especially since both books contain their own
> > footnotes.
> > > All those who have published 'Imperialismo pagano', whether
the
> > > original or its French translation, renounced to do it.
> > >
> > > Speaking of footnotes, we are thinking of an original and most
> > > convenient way of giving them without inserting them in the
> actual
> > > book.
> > >
> > > One more word about http://evola.frih.net : when that picture
we
> > > mentioned yesterday is taken and downloaded on it, the site
will
> > > change name and be called, as it is now,
> > > http://evola_as_he_is.frih.net .
> > >
> > >
> > >
> > > --- In evola_as_he_is@yahoogroups.com, "darklittleflame"
> > > <ads694@h...> wrote:
> > > >
> > > > Given discussion in past posts are we to assume that an
English
> > > > translation of Heathen Imperialism will be made available at
> > some
> > > time?
> > > > If so, will it be based on the original Italian or the
German
> > > version,
> > > > which I understand had a number of changes made? And would
such
> > > > differences and their significance be identified via
footnotes
> > or
> > > an
> > > > introduction?
> > > >
> > >
> >
>