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Last year I visited a book-presentation of a Frisian scholar on the
subject of the Oera Linda Book:
A book presented in the format of a religious text, which told of a
great past of the Frisian/Germanic people.
According to this scholar the Oera Linda book was fake: he saw it as a
secretly made story written in runic-like letters
by two Dutch/Frisian writers which had to go into the world as an
ancient text.
This scholar claimed if you read between the lines you would actually
see the text was meant by these two writers as a parody on orthodox
christian religion:
it describes a battle between orthodox christianity (a christianity
that takes everything written in the bible literally)
and modernist christianity (a christianity which also accepts modern
science) while giving praise to modernist christianity.

Personally I tend to believe it's not a real text, but there are still
many interesting interpretations differing from the above mentioned
view. The following text on the subject might interest the readers of
this e-group.

See also: - http://en.wikipedia.org/wiki/Oera_linda
- http://cruisenews.net/atlantis/oeralinda.html (English
translation)




Investigations into Oera Linda Book

Chapter I - The Authenticity of O.L.B.

by Mark Puryear



"When The Oera Linda Book first came to light, around the
middle of the nineteenth century, it was attacked forthwith from all
quarters and denounced as a fraud" says Frank H. Pierce, translator
of the text. He then goes on to give some compelling evidence as to
why we should give this "history" of Frisia its due credit. I
personally pay little heed to the opinions of the mainstream
academia since they have, time and time again, demonstrated a child-
like desire to cling to the doctrines they were taught, only trying
to 'prove' them rather than maintaining the scientific objectivity
required for any realm of research. Not that we can't all be guilty
of this at one point or another, some just go to the farthest
extremes of fanaticism. Dismissing a test too quickly, as in this
case and that of Dr. Rydberg's Researches in Teutonic Mythology,
represents in most cases, as I have seen, a rejection of
revolutionary ideas rather than the texts themselves. Mr. Pierce
tells us further that "These detractors among the scholarly and
journalistic establishment feared the implication of this history,
namely that the Teutonic or Northern nations did not consist of
quaint, backward savages who remained so until their contact with
the so-called high-civilizations of the South and East, but rather
an enlightened seafaring people whose ethical philosophy and
metaphysics show an advanced level of thinking, who were, moreover,
the basis of much classical mythology."

This is not to say that I, like Mr. Pierce, believe that all or
even most of O.L.B represents authentic Northern European beliefs
and histories. In fact, as it will be shown throughout these
investigations, much of this work is a jumbled mess of different
beliefs and stories that are better represented by the more detailed
versions found elsewhere, namely Scandinavia, Germany and Saxony.
Though there should not be any doubt as to the correctness of Mr.
Pierce's observation on the advanced North European culture (which
archaeology and other sciences have confirmed) we have reason to
believe that this book is the result of one author's collections,
perhaps a collector of history and lore, rather than the
several "Oera Lindas" mentioned therein. Most likely it is either
the product Hiddo oera Linda, who would thus have covered his tracks
in the letter to his son Okke (pg. 1) by explaining how the original
manuscript was damaged in a flood so he had to "transcribe it on
foreign paper"; or it is the product of Liko oviro Linda, who
obviously had some animosity towards the Christian church and sought
to keep the work out of their hands. It is possible that this person
may have been some sort of pagan revivalist.

There are several reasons why one should come to these conclusions;
one is that it is a typical work of the era both of these
individuals lived in. The Prose Edda and Heimskringla of Snorri
Sturlson, Historia Danica of Saxo Grammaticus, History of the Franks
by Gregory of tours, etc. all have the same elements of O.L.B. They
all try to dismiss the ancient heathen gods as historical
characters, presenting authentic sagas from these earlier theologies
as history rather than as religious beliefs, and more, as we shall
see. Another similar trend that may prove some connection here is
that O.L.B. retains the same narrative pattern found in these other
texts, i.e. it begins its storyline with legends of ancient beings
from the true lore and ends with actual history. All of the deities
in the book, except Wralda, are euhemerised, and are, as in other
accounts, presented as humans who were elevated to gods after death.
Here is what Dr. Viktor Rydberg has to say about this:

"As Christianity was gradually introduced among the Teutonic
peoples, the questions confronted them, what manner of beings those
gods had been in whom they and their ancestors so long had believed.
Their Christian teachers had two answers, and both were easily
reconcilable. The common answer, and that usually given to the
converted masses, was that the gods of their ancestors were demons,
evil spirits, who ensnared men into superstition in order to become
worshipped as divine beings. The other answer, which was better
calculated to please the noble-born Teutonic families, who thought
themselves descended from the gods, was that these divinities were
originally human persons- kings, chiefs, legislators, who, endowed,
with higher wisdom and secret knowledge, made use of them to make
people believe that they were gods, and worship them as such."

(Teutonic Mythology [another title for the researches... volumes]
ch. 12)


On pg. 80,108 and elsewhere in O.L.B. there are claims of how
people were ensnared into superstitious beliefs so that they might
worship "false" gods. Page 80 explains that the Greeks thus
made "false" idols:

"Whenever anyone makes an image of one deceased and it resembles
him, then they believe that the ghost of the deceased travels
therein."

The paragraph goes on to describe their faith in birth-omens and
that "furthermore they believe in evil spirits, witches, goblins,
wizards and elves as if they descended from the Finns."

Page 108 shows this attitude even further, when it explains the
reaction of the author to one of the prophecies of a burghmaid-
Reintia:

"The stupid folk which through the influence of the Magyars was
already wont so such foolishness, believed all that she said..."

Compare this to what is said in Saxo Grammaticus' Historia Danica
Book I:

"As I shall have briefly to relate doings of these folk, and would
fain not to seem to fabricate what conflicts with common belief or
out steps the faithful truth, it is worth the knowing that there
were in old times three kinds of magicians who by diverse sleights
practiced extraordinary marvels. The first of these were men of
monstrous stock, termed by antiquity giants; these by their
exceedingly great bodily stature surpassed the size natural to
mankind. Those who came after these were the first who gained skill
in divination from entrails, and attained the Pythonic art. These
surpassed the former in briskness of mental parts as much as they
fell behind them in bodily condition. Constant wars for the
supremacy were waged between these and the giants; till at last the
sorcerers prevailed, subdued the tribe of giants by arms, and
acquired not merely the privilege of ruling, but also the repute of
being divine. Both of these kinds had extreme skill in deluding the
eyesight, knowing how to obscure their own faces and those of others
with diverse semblances, and to darken the true aspects of things
with beguiling shapes. But the third kind of men, springing from the
natural union of the first two, did not answer to the nature of
their parents either in bodily size or in practice of magic arts;
yet these gained credit for divinity with minds that were befooled
by their jugglings.

"Nor must we marvel is, tempted by the prodigious miracles of these
folk, the barbaric world fell to worshipping a false religion, when
others like unto these, who were mere mortals, but were reverenced
with divine, beguiled even the shrewdness of the Latins."

It shall be shown later how this idea of the three classes
of "magicians" fully connects to the Oera Linda Book and where
Saxo's reasoning resonates within this text.

We find several characters who are elevated to the rank of godhood
in O.L.B., some to the approval of the author, others not. These
include Frya, Nyhellenia, Jesus and Wodin. Compare the above quote
from page 108 to this about Wodin (pg. 35):

"The magy said that he was taken up among the gods and that he
reigned over them, but our folk laughed at that talk."

All of the early "histories" mentioned also seek to explain the
origins of nations' names by connecting them to an ancient king,
which seems to have been derived from the heathen practice of naming
a place after a certain deity. Again we look to Rydberg on this:

"In regard to Balder, the Edda says that Odin appointed him king in
Westphalia. This statement is based on the tradition that Balder was
known among the heathen Germans and Scandinavians by the name Fal
(Falur), with its variation Fol. In an age when it was believed that
Sweden got its name from a king Sven, Gotaland from a king Got,
Denmark from a king Dan, Angelnm from a king Angul, the Franks from
a duke Francio, it might be expected that Falen (East- And West-
Phalia) had been named after a king Fal." (Teutonic Mythology ch. 13)

Oera Linda Book keeps the tradition alive by claiming that Frisia
was named after their progenitor and queen Frya. It does the same
with other characters such as Lyda (Lydia pg. 30), Katherine or Kat
(Kattegat pg. 34), Kalta (the Celts pg. 42), Thyr (Tyr?) (Thyrians
pg. 37), and Gert (the Gertmen [Germans] pgs. 45-46). It is also
aware of the above named characters mentioned by Rydberg: Got (Goda,
Gothernburg pg. 33) and Fancio (Frank pg. 111).

We also find evidence of a strong Mediterranean influence in the
author, which mimics the chroniclers from Rome on the faith of the
Northerners by equating them with Roman and Greek deities as well as
telling their tales along side those that we know actually came from
Southern Europe. "Classical writers usually reported all barbaric
rites in terms of their own religion" (Religion of the Ancient Celts
[henceforth R.A.C] by J.A. MacCulloch pg. 317 note). Here we find
traces of Minerva, Ulysses, Neptune (Neftunis), Cecrops, and other
Mediterranean characters blended with attributes and stories of
Northern deities and heroes. It also has terms used by the Romans to
identify Northern places and concepts such as Gaul and Germania
(Gertmannia). It may very well be that the author simply collected
many of these accounts from earlier records and managed a way to fit
them all together in this so-called 'hereditary' text. This may also
help to explain why there is such an appalled outlook here towards
the early Northern pagan practices that we know existed even in the
Frisian realm as far back as we know. There is evidence pointing to
the fact that the earliest pagans may have been opposed to slavery,
and in this respect O.L.B. may be correct, which we will look at
further on.

Despite the fact that Liko ovira Linda makes a strong plea against
the Christian church and may be a pagan revivalist, we can suspect
that both (she/he?) and Hiddo oera Linda were raised as Christians
themselves. Our suspicion rises from the fact that they both present
the dates by Christian reckoning (though Hiddo also gives the pagan
system) and we know that Frisia had already been converted (689-734)
by the time of Liko's writing (803), not long after Charlemagne had
conquered them. It is important to recognize this, for all
throughout the text we find a monotheist dogma that we know was
utterly foreign to the pre-Christian Northern Europeans. It is well
known that it was Akhenaten (Amenhotel IV) of Egypt who devised the
first monotheist doctrine and presented it to his people. That this
doctrine influenced the Hebrews, who had their version of it spread
to the East where it became Islam and to the West where it became
Christianity is very well likely. If the faith of Wralda, which by
the context of the book gives his characteristics in a monotheist
paradigm, at least in the beginning, actually had been a religion
surely Europe would have felt some sort of impact from it or left
some other trace of it in the manner given in the text, as we find
in these other monotheist cults. We also would have had some
response from the church on this, which sought to turn the European
peoples away from their polytheist past.

What we have in the author of O.L.B. is a person who has obtained
knowledge on their ancestors both from local personages, possibly
even family members, and scholastic texts of the time. To be sure,
there were only two monotheist cults that ever developed in Europe -
those of Mithras and Christ, and both of these came very late in the
history of the Roman Empire. That there is not only no other trace
of this "Wralda" character but that he also shares traits with the
Teutonic Odin (see below) shows that this had to have been a
nationalist attempt to equate the early Frisians with
the "enlightened" monotheist faiths. That both of the monotheist
cults of Mithras and Christ developed in the Mediterranean and that
the other of O.L.B. mimics the works of Latin scholars in many ways
is not a coincidence. This book is worthy of our attention for it
holds many seemingly authentic aspects of Germanic culture that
otherwise would be lost to us, but it must be picked apart like the
other "histories" handed down to us, the results of which must be
connected to the existing accounts we deem closer to the original
heathen lore.

When the author writes as one or another of his/her ancestors it
may be that such an account was actually attributed to that
ancestor, as often was the case in ancient tribes. Early peoples
passed down their lore orally and it may have been that members of
Liko's family were connected to each particular tale; then Liko,
wanting to give them credit, wrote the stories as best as he/she
could with his/her knowledge and sources available as if that person
were writing themselves. This would explain why such great lengths
were made to develop this 'hereditary saga' even though the evidence
of one author abounds. We can only speculate as to why or how this
document was produced, but this bears little impact upon the
investigation into its contents. What is more assured is that O.L.B.
was authored by only one person.

We must not be fooled into dismissing the Christian influence of
O.L.B. simply because on pg. 84 the divinity of Christ is denied. If
anything it should secure the assumption, for it lets us know that
the person who wrote this was familiar, somewhat, with the lore of
this figure. We have seen many groups deny the resurrection and the
belief that Christ was a god all throughout the ages since his
believed birth. The Muslims claim that he was a human prophet and
correspond him to their Mohammed. We have already witnessed Liko
ovira's animosity towards the church, so this, along with the
mistake made by Hiddo oera Linda in transcribing the text on pg. 94,
may point to the former as the author of Oera Linda Book. The fact
that a person in this era with such a defiant attitude towards the
church could write a book which in its essence seeks to overcome
the 'accepted' teachings of that time also leads us to this
conclusion. As I have said, it may have been that this person was
trying to bring back the old ways by inspiring their kin with such a
document. We know that the heathen faiths never really died out in
Europe, they merely went underground while trying to save as much of
their ancestral heritage as possible. The monks who wrote much of
what we have today on our faith's traditions were doing the same
thing, but for nationalist rather than religious reasons, which is
why they didn't have any problem corrupting them and using them to
perpetuate a form of Christian propaganda. If this is the case then
it makes O.L.B. a truly unique document, for it is the only one we
have had passed down to us that was not written for the benefit of
the church or those within it, making it a testament of our benefit
of the church or those within it, making it a testament of our
ancestors' will to keep the belief in the old gods alive. Still, a
person can only write about what they know or can find; living in an
age when most of the heathen lore had been lost or suppressed we can
consider ourselves fortunate that as much as we find to be authentic
in O.L.B. has been preserved.

The explanation for the presentation of Wralda as the all-supreme
omniscient being in the book is that the Frisian author sought to
either reverse the propaganda of the Christians by co-opting some of
their doctrine for the sake of bringing people back to the old ways,
or that she/he sought to elevate her/his people as the most
enlightened, the purest, and that which held the highest morals.
This had to have been a result of the indoctrination they had been
subjected to by the church. This nationalist theme recurs throughout
the manuscript. It places Frisia as the center of the world (cp.
Rydberg's statement on the beliefs of the birth of the first
Teutonic couple in the Eddas- Ask and Embla: "The Icelandic-
Norwegian middle-age literature abounds in evidence of a disposition
to locate the events of a myth and the exploits of mythic persons in
the author's own land and town. But in this instance there is no
room for suspicion that patriotism has given to the southern-most
part of the Scandinavian Peninsula a so conspicuous prominence in
the earliest history of the myth. The chief evidence is found in the
traditions of the Saxons in England, and this gives the best clue to
the unanimity with which the sagas of the Teutonic continent, from a
time prior to the birth of Christ far down in the middle ages, point
to the great peninsula in the northern sea as the land of the oldest
ancestors..." Teut. Myth. vol. I ch. 20), and all of those that
originate from her as superior to all others. Would it not then
disallow a foreign concept such as the belief that only one deity
rules the universe disgrace her past? If one accepts that the new
religion (Christianity) is better and more enlightened than the old
heathen polytheism, then one has to admit that their ancestors were
stupid and ignoble, since they always believed in such "false"
teachings. O.L.B. is an attempt to avert the situation altogether by
claiming that the Frisians had always been monotheists, that it was
the treachery of foreigners (Finns, Denmarkers, Gauls, etc.) who led
them astray. Thus Wralda, who had probably borrowed one of the many
names of Odin, the highest god of the Teutons for as far back as we
can find, was a compound of the latter and the Judeo-Christian
deity. We find parts of his original personage elsewhere under the
actual name Wodin, the Anglo-Saxon variant of Odin (including the
one mentioned above from pg.108):

-Pg. 34 says that Wodin was "...strong, wild and warlike", which we
can compare to the etymology of his name (meaning "wild") and his
capacity as leader of the Wild Hunt and god of war.

-Pg. 112: "...because the folk would not believe that Wodin would
help them, and that they therefore would not pray to him."

These statements reflect the themes of the other texts written in
those times where Odin is said to have been a human king from Troy
who seduced the folk into worshipping him as a god (see, for
instance the introduction to The Prose Edda). It may be possible
that Liko did not even realise that Wodin and Wralda were in fact
the same being and was only giving the stories as he/she knew them.

The aspects we find that parallel those that we know about Odin
under the name Wralda in O.L.B. are:

-On pg.5 he is said to have created the Earth as Odin is said to
have done. Yahweh is said to have done this as well, but the strict
patriarchal nature of the biblical tale would never have any sort of
feminine aspect placed upon the personified Earth as seen here. This
is enough to lead us to believe that Odin's tale is here told, for
he is said here to have an intimate relationship with Mother Earth
(and on pg. 101), just as in other sources he is the husband of
Frigga-Erde.

-It is likely that as one of the creators of Midgard Odin could have
had the name Wralda, which is basically a variation of "World".
Although most etymologists translate "world" as "the age of man" it
can also, and more correctly, mean "the ancient man" (were= man,
alda= ancient or old). Compare this to Odin's names Aldagautr "The
Ancient Goth" (Goth-theod or Goppjod has been used as a pseudonym
for Midgard, basically meaning "The Nation of Men [Goths]",
so "Goth" can here signify man) and Aldafodr, "The Ancient Father".
Also note that Frigga, his wife, is also called Erde, where we get
the word "Earth| from.

-He is said to have "breathed" life into the daughters of Earth,
just as Odin is believed to have done in the Nordic heathen lore (as
trees Ask and Embla were certainly children of the Earth), which we
find in comparison to the Vedic tale of the creation of humans and
in the Anglo-Saxon rune poem on the rune As :

"(God/Mouth) is the source of all language; a pillar of wisdom and
a comfort to wise men, a blessing and a joy to every knight."

This connection to "God/Mouth" has led some to believe that this
relates to the "breath of life" which corresponds to images of Odin
found in Scandinavian carvings. (see below)

-In connection to Frya, who we will investigate later on and who is
the daughter of Wralda, Walhalla (Valhalla) is mentioned, which we
know is the home of Odin (pg. 77).

-That he is mentioned as a "ghost" can have two different
implications, each applying to the two beings we are looking at-
Frya is also mentioned as a ghost; this may be an echo of the
Christian teaching that he was once a Trojan king (Priam), a human
who became a god. This can explain why there are contradictions in
his omniscient character- he is Odin and Yahweh combined. This may
also be somehow connected to the biblical idea of calling Yahweh, or
an aspect of the Trinity, "The Holy Ghost"; the author may have
learned of this as a pseudonym of the Jewish god and thought that
the term "ghost" could apply to all gods and goddesses.

-On pgs. 87 and 101 Wralda is called All-Father, a name which we
also find Odin specifically entitled (O.N. Alfadir). When it states
that Earth was also called "All-feeder", we have more evidence of an
intimate relationship between the two.

-Wralda's symbol is the six-spoked wheel. Compare this to the four-
spoked wheel that is Odin's symbol and to the German Achtwung (eight-
spoked wheel) that is familiar to most Odinists. (see O.L.B. pg. 115)

These proofs are enough to support the claim that part of Wralda's
character parallels Odin's from the Scandinavian and Anglo-Saxon
records. It should not surprise us that an author "recording" a
monotheist or pseudo-monotheist doctrine would combine the aspects
of different deities into one, as we have seen the Hebrews,
Egyptians and Christians do in many instances with theirs' and
others' beliefs systems. Akhenaten ("The Son of Aten") combined the
characteristics of all the other Egyptian deities into his favorite
god Aten. Yahweh, according to the Gnostic Christians, took on all
of the other Elohim's (Hebrew gods;) attributes (see The Gnostic
Gospels by Elaine Pagels); and Jesus' tale can be found in the
accounts of Mithras, Buddha, Quetzacotl, Zoroaster, and many others
(see The Christ Conspiracy by Acharya S.). Even some Hindus have
adopted a polytheistic form of monotheism, where the many gods are
but different manifestations (avatar) of the one god- in this case
Vishnu (of course, not all Hindus believe this).

The proofs that Wralda also exhibits characteristics of the Hebrew
god are:

-He is said to have been the creator of all races of mankind (pg. 5
and elsewhere). For the most part, ancient pagan societies
worshipped deities as the mothers and fathers of the race that
honored them. The other races had their own gods who created them,
and they worshipped them accordingly as their divine "parents". Only
the monotheist doctrines have presented this form of universalism
where on god peoples the entire earth.

-Just as the deities were worshipped as parents, it is probably that
the Europeans never knelt before their gods. In fact, it is commonly
believed that the stance of prayer is what is now known as the "stada"
(posture,
literally "stance" or "position") of the rune
Elhaz where one stands with head held high and arms stretched out to
the sky in the shape of this rune. On pg. 9 of O.L.B. Wralda is
mentioned as receiving kneeling thanks from his followers. Surely as
freedom-loving as the Frisians are said to be, they would not have
accepted this type of submission before the divine.

-All throughout the text Wralda is mentioned as being pure, perfect,
infallible, omnipresent, etc. "No one could be good or perfect as
Wralda's ghost" (pg. 54), "Wralda is everywhere present...",
"...Wralda is the
one almighty being..." (pg.
60), "Therefore is Wralda alone good and there are none good but
him" (pg. 61). The ancient heathen Europeans knew no such
infallibility in their deities. Though they knew the gods and
goddesses were good, kind and loving, they also knew they were
capable of error, just as all beings are. Monotheists may claim this
as evidence of their ungodly nature, but heathens have always
believed that it made them closer to their human children and thus
would be more apt to honor and fairness in their dealings with us
since they live by experience, as much as humans. Here is what
Rydberg has to say about this:

"The heathen fancy shrank from the idea of a knowledge in itself to
embrace all, the greatest and the least, that which has been, is
doing, and shall be in the world of thoughts, purposes, and deeds.
It hesitated at all events to endow its gods made in the image of
man with omniscience. It was easier to conceive a divine insight
which was secured by a net of messengers and spies stretched
throughout the world." (Teut. Myth. ch. 71).

-Scattered throughout the text are various references to "false
gods" and "idol worshippers", a tone all too reminiscent of that
found in the Bible. It is enough to remind us of Yahweh's (or to the
Gnostic- Samarl's) proclamation that he is a "jealous god" (Exodus
20:3-5 and 34:14).

This combining of characteristics is also typical of
the "histories" of that era, which gives us further proof of it
being written down by one of the first two oera Linda's mentioned in
the book. In the Prose Edda both Urdr and Loki's daughter Leikinn
and Suttung, son of Surtr, and Muspell-Loki are confounded (see
Teut. Mythology chs. 56-57 and 78), and in Saxo's Historia Danica
Hodr and Svipdagr-Odr are blended into one (ibid. chs. 100-101),
etc. This character blending also takes place elsewhere in O.L.B.
with other figures, which I will present later. Odin is among these
again as Jon, which shall be explained.

So we return to the questions of whether or not O.L.B. is a fraud.
It is as much of a fraud as those books that have been embraced by
mainstream scholars and studied thoroughly. The oera Lindas deserve
a place on the bookshelf next to Sturluson, Grammaticus, Gregory of
Tours, Fredegar, and the many other "history" writers of this time.
It may also deserve to be placed next to some `authentic' (as much
as can be said about any historical document), for it does give us a
treasure-trove of information on the culture of Frisian (and quite
possibly the entire Teutonic) folk, and when investigated correctly,
by the methodology given to us by Dr. Rydberg and others, can fill
in the gaps and answer some previously unanswered questions in the
Teutonic theology. Perhaps it is because O.L.B. did not come from
the accepted church manuscripts that it has not been allowed its due
respect. The challenge lies in discovering the characters we know
come from the authentic heathen lore and separating them from those
that may (or may not) be actual historic figures in their elements
in the text. Since we recognize O.L.B. mainly for its value in the
investigations in Teutonic theology and culture, it is this which we
will keep our focus on. There is no doubt that some of the lore here
is entirely that of the Mediterraneans, and a separate investigation
may be warranted for this, but it is not our aim here.

http://www.norroena.org/chapter1.html










Tue Mar 28, 2006 10:09 pm

lordofthespear
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Last year I visited a book-presentation of a Frisian scholar on the subject of the Oera Linda Book: A book presented in the format of a religious text, which...
lordofthespear Offline Send Email Mar 28, 2006
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Remember, what Evola said about the protocols of the elders of zion: Even if they were faked, their message is true. It is also not essencial, if persons like...
Widar Wulfarson
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Mar 30, 2006
8:58 am

In the seventh chapter of 'Il mito del sangue', 'The Arctic Myth', Evola notes that the seriousness of Wirth's research was compromised when it was discovered...
evola_as_he_is Offline Send Email Mar 31, 2006
8:40 pm

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