- "Why was Simon Magus and his Gnostic teachings so readily accepted in Rome? Why did the ancient cool tempered and secular minded Romans come to accept an Oriental and emotional religious teaching, which was seemingly so foreign to their nature?
All the textbooks observe this tremendous change of attitude and temperament in the Roman people between the 3rd century B.C. and the 3rd century A.D., but few of them treat the question at any length. It just doesn t occur to them to find the answer. However, the major historians now realize what caused this change in temperament! To be truthful, there was hardly a temperament change (or at best only a slight one). It wasn t the temperament that changed it was the race! Simon Magus, in going to Rome, came amongst his own type of people they were basically Chaldeans, Syrians, Phoenicians, and Samaritans, with only a very small Latin minority. Italy, by the first century of our era, was in reality, Shemitic country. The evidence to support the truth of this assertion is beyond reproof.
The knowledge of this change of race not only helps us in explaining why the Roman populace accepted Simon Magus, but even more importantly IT HISTORICALLY CONFIRS BIBLICAL PROPHECIES! The Bible states that the Babylon of prophecy is modern Rome. Many people accept this Biblical indication merely as a symbol, but it is far from being a symbol, it is literal actual! Old Babylon was destroyed; the Chaldeans left Mesopotamia; the land turned into a desert but where did these Babylonians go? The records of history show them today, primarily, in Italy! It is thus important to us that we have this evidence before us. The evidence is not only interesting from a historical point of view, but it shows that Bible prophecy is again proved to be right after all!
This article is intended to place the basic facts of this race change at our disposal. The evidence comes from some of the world s most recognized historians men who have devoted their whole lives to the study of Roman History. They have been quoted at length in order that no one could possibly charge an out-of-context evaluation on the material. It is hoped that the longer quotes (which I feel are important) will not prove too laborious reading they are necessary for the student of history.
The first portion of this paper, concerning this race change, is mainly centered around the work of Professor T. Frank of John Hopkins University. He is the recognized authority on the economic history of ancient Rome. He was the author and editor of the five-volume Economic History of Rome, and the author of many other books on ancient Roman history. His contributions to the various classical journals were frequent and always looked for with anticipation by historians around the world. As a matter of interest, the authoritative Cambridge Ancient History and the Oxford History of Rome by Cory, as well as Professor Boak in America, freely quote from his various works. Much of the material in this paper is founded on Professor Frank s researches, and because of that (for the benefit of those not having studied much Roman History), I have felt it necessary to mention his qualifications. Mention also must be made of Professor Duff of Oxford University whose book, Freedmen in the Early Roman Empire, represents a substantiation of Professor Frank s work. Truly, there is no lack of authority for the conclusions reached in this paper, for they are not merely personal conclusions, but those of world-recognized historians."
http://www.giveshare.org/babylon/racechange.html
See also 'The People That History Forgot' at www.askelm.com/people/index.asp On the french blog Vouloir,
there's a new french translation of "Legionarisme ascetico" (marzo 1938, about the meeting with Codreanu).
There are 2 texts on the same page that could be read too :
• the short text of JP Lippi about this meeting (why Evola is interested in Codreanu's movement whereas he considers mysticism as lunar/"feminine" ?)
• the text "La garde de fer revisitée" about the Claudio Mutti's book about Codreanu.
About this meeting, you can read on internet in english :
• Corneliu Codreanu and the New European Empire According to Julius Evola (Martin Schwarz)
• The Tragedy of the Romanian 'Iron Guard' : Codreanu (Evola as he is)
Evola has written 6 articles about Codreanu. In chronological order :
• Legionarismo ascetico. Colloquio col capo delle "Guardie di Ferro" (Il Regime Fascista, 22 marzo 1938)
• Nazionalismo e ascesi : la Guardia di Ferro (Il Corriere Padano, 14 aprile 1938, p. 1-2)
• La tragedia della Guardia di Ferro (La Vita Italiana, XXVI-309, dicembre 1938)
• Dopo l'assassinio di Codreanu : la tragedia del legionarismo romeno (Il Corriere Padano, 6 dicembre 1938, p. 1-2)
• Nella tormenta romena : voce d'oltretomba (Quadrivio 11 dicembre 1938, p. 6)
• Il mio incontro con Codreanu (Civilta, I, 2, sept-oct. 1973, pp. 51-54)- HiSome of you might now Integral Tradition Publishing which has so far published 2 of Evola's books, The Path of Cinnabar and Metaphysics of War. ITP has now been supplanted by another publishing house which has recently published 'A Handbook of Traditional Living' which might be of interest to people of this group since it serves as a very good 'primer' and introduction to the overall ideas of Julius Evola, and is clearly inspired by him.Read more about the book here:A more comprehensive statement about the recent developments in ITP can be found on www.integraltradition.comBest regards,Jacob
- With a short history of Romanian ideology, a description and an analysis of the worldview of Legionarism, an account of Codreanu's last trial and of his assassination, a presentation of the two main characters of the Romanian political Establishment at that time, King Carol II and Marshal Antonescu, a review of `Mircea Eliade et la Garde de Fer' (Ars Magna, 2005), an insight of the Cioran brothers' involvement in the Iron Guard, and, least but not all, an article by J. Evola on ascetic Legionarism, this comprehensive file stands both as a worthy introduction to the latter's six articles (actually, a seventh article `A notte in Bucarest' - was unearthed in the meantime) on C.Z. Codreanu and as a continuation, a deepening, of these.
J.P. Lippi wonders how J. Evola could possibly see in the Iron Guard the only traditionally-oriented political movement of the 1930's. First, if it is hardly possible to doubt that C.Z. Codreanu was as strongly opposed to democratic values as the Italian author himself was, this did not prevent the former from resorting on several occasions to the polls to carry his ideas through, even though Legionarism opposed the Machiavellianism that his members considered as intrinsic to the electoral game. Then, "the Iron Guard may have meant to be a spiritual movement, yet it was, first and foremost, a Christian movement. Codreanu's activity is entirely based on the "belief in God", and, during his incarceration in Jilava prison, he wrote : "We shall be resurrected in the name of Christ and only by Christ, because, leaving aside those who have faith in Christ, nobody will resurrect and nobody will be saved". However, we saw that J. Evola held Christianity largely responsible for the process of decline which, according to him, led to the modern world, going as far as to consider it as an instrument of spiritual emasculation. The fact that the Christian inspiration of this `envoy of the Archangel' Codreanu claimed to be refers, not to Catholicism, but to Orthodoxy, logically, would not have made a big difference for J. Evola. Then, this Christianity has an eminently mystical character, since Codreanu refers in an explicit way to "the Christian mystic", whose finality, to him, is "ecstasy". This is an aggravating circumstance according to Evolian criteria, since, as one will remember, any mystical attitude is regarded as feminine by the Italian metaphysician ( ). Evola should thus have been led, still logically and according to his own postulates, to classify the Iron Guard as one of the movements that were more influenced by `lunar spirituality' than by `solar spirituality'."
To refresh the reader's memory, and to show that Lippi's criticism is not unfounded, this is what is said about mysticism in `The Concept of Initiation') : "This point is generally neglected and confusion between the two domains [mysticism and initiation] is common, therefore it will be a good idea to add a few short considerations. To be accurate, in terms of mere etymology, mysticism refers to the Initiatory world because the 'mystes' (hence 'mysticism') was the follower of the ancient Mysteries. But, once again, we find ourselves in front of a typical case of the corruption of language. In its now current signification, the word 'mysticism' can legitimately be used only to designate a phenomenon with a specific physiognomy of its own, namely the extreme limit of the world of religion alone. First of all, this is a matter of fundamental orientation. To use terms already mentioned, mysticism is under the sign of ecstasy, Initiation under the sign of en-stasy; extroverted motion in the first case, introverted motion in the second. In accordance with the structure of the religious spirit, the position of the mystic with respect to transcendence is essentially 'eccentric' (=decentred). Hence, the prevailing characteristic of mysticism is passivity, and of the Initiatory state, activity. A very common mystical symbol, especially in the West, is that of the spiritual wedding, in which the human soul plays the feminine role of the bride, which would be absurd on the initiatory plane. However, the passivity of the mystic is inherent in the prevalence of the emotional element, emotional and sub-intellectual, and it is reflected in the prevailing character of mystical experience, which chokes and overwhelms the conscious principle of the I, rather than being controlled and dominated by it. Thus the mystic, almost always, has no precise idea of the road covered, and is unable to grasp or indicate the real and objective content of his experiences. The subjective moment and elements of a purely human nature prevail, the soul having ascendancy over the spirit (this is what renders the reading of the texts, the monotonous emotional effusions, of the majority of Christian mystics, almost unbearable - one can skim through, for example, the anthology called 'The Mystics' published by E. Zolla). Thus one can legitimately speak symbolically of the mystical path as an essentially damp one, as opposed to the dry Initiatory one. It is undeniable that some mystics have occasionally reached metaphysical heights, but without attaining true transparency, so to speak, through flashes and raptures, through the momentary lifting up of a curtain which immediately after fell down. "
As far as Lippi's first reservation is concerned, it should be stressed that, if J. Evola strongly opposed the parliamentary system, he never expressly criticised any right-wing movement, not even the NSDAP, for resorting to the universal suffrage.
Under the pretext of diverting from marriage his friend Posthumus, a libertine old bachelor, Juvenal paints him a picture of the Roman female customs of his time ; and a variety of types, either amusing and ridiculous, or obnoxious and sometimes frightening, thus pass before his eyes. These types represent, for some of them, slight weaknesses or minor failings, peculiar to contemporary Roman women, and, for others, abominable vices and crimes, inherent in the nature of women in general, whatever nation, whatever race they belong to. Despite the natural tendencies of satire to excess, there is nothing in his work that cannot be found and confirmed in Tacitus, Suetonius, Martial, three others painters of Roman corruption.
One of the main vices of Roman women was a penchant for a variety of ceremonies and practices imported from outside Rome, especially from the Near- and the Middle-East. Juvenal mocks with much wit the credulity of women eager to know, through divinatory arts, the secrets of the future, and the impudence of the charlatans who take advantage of their credulity. Now, the most impudent of these were, according to Juvenal, the priests of Cybele and those of Isis. Indeed, the ministers of these gods, posing as ntermediaries between man and divinity, as directors of conscience able to impose pilgrimages and to give absolution for guilty pleasures, ruled over and fascinated the weak mind and exalted imagination of women. Then came Chaldeans astrologers , old Jewish women revealing to young ladies of good family the will of the Olympian gods ; soothsayers from Armenia predicting fair ladies tender lovers or large inheritances. Most of the customers of these quacks, of these fortune-tellers, of these face- and palm-readers, were women, whose general supersition they seemed to live on. Patricians women employed such characters ; they had them brought from the credulous and mysterious East ; plebeian women would see second-class augurs, who gave consultations at the Circus or in the open air.
Another major vice of patrician women, closely linked to their taste for exoticism, is wittily pointed at in the following verses : « Rejoice, poor wretch [husband] ; give her the stuff to drink, whatever it be, with your own hand : for were she willing to get big and trouble her womb with bouncing babes, you might perhaps find yourself the father of an Ethiopian ; and some day a coloured heir, whom you would rather not meet by daylight, would fill all the places in your will » (« … Gaude, infelix, atque ipse bibendum / Porrige, quidguid erit : nam si distendere vellet / Et vexare uterum pueris salientibus, / esses Ethiopis fortasse paler ; mox decolor / heres Impleret tabulas, nunquam tibi mane videndus. ») To be sure, what is dysgenic here is not the resort to abordtion, which, incidentally, was unilaterally condemned by Seneca. On the contrary, abortion was absolutely necessary in these cases. Not all matrons resorted to it, as showed by Martial's following epigram(VI, 39) : « Marulla has made you, Cinna, the father of seven children, I will not say freeborn, for not one of them is either your own or that of any friend or neighbour; but all being conceived on menial beds or mats, betray, by their looks, the infidelities of their mother. This, who runs towards us so like a Moor, with his crisped hair, avows himself the offspring of the cook Santra; while that other, with flattened nose and thick lips, is the very image of Pannicus, the wrestler. »
Deceitful matrones who did take action did not take it on eugenic grounds. Repeated abortions made matters worse, as they made them sterile. To hide their condition from their husbands, they passed off foundlings as their own children, and, to quote Auguste Widal ('Juvénal et ses satires', 1870, p. 113), « … (t) hese foundlings, one day, would hold the highest offices and usurp, without anyone suspecting it, the greatest names in Rome. »
Attention: Starting December 14, 2019 Yahoo
Groups will no longer host user created content on its sites. New
content can no longer be uploaded after October 28, 2019.
Sending/Receiving email functionality is not going away, you can
continue to communicate via any email client with your group members. Learn More
evola_as_he_is@{{emailDomain}}