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Reghini's 'Imperialismo pagano' (3d Part)   Topic List   < Prev Topic  |  Next Topic >
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Reghini's 'Imperialismo pagano' (4th Part)


The great Florentine died in exile without seeing his hopes and his
pleas to Henry of Luxembourg granted. The Church was prevailing,
Guelfism was taking an undisputed upper hand in Italy, and the
blooming of Italian Communes, of the republics of Venice and Florence
in particular, made the actualisation of the imperial idea and of the
political unity of Italy impossible.

The idea remained. Great spirits were faithful to it. Petrarch, the
laudator of Cola di Rienzi, was continuing the tradition. We point it
out in passing, referring our readers to the broader study of Roman
imperialism from Petrarch to Bartoli (Storia della Letteratura
Italiana, 1884, vol. VI, p. 135-146). Machiavelli, who made out the
danger of Italian political division, while other peoples formed
themselves into political unities, invoked a prince who would know and
be willing to complete the work of unification. He too drew his
inspiration from the idea of Roman imperialism, as has already been
seen by Villari (N. Machiavelli, vol. III, p. 370-382, 1877).

But as Dante had not seen the werewolf of the Vatican die of pain, so
Machiavelli died without being heard by any prince ; and Machiavellian
politics was taken up again and applied by the Company of Jesus to the
detriment, and not in aid, of Italy and of the imperialist idea.

In the meantime, Neo-Platonic humanism and, later, the rise of
experimental sciences, and the revolt against Aristotelianism
especially by the southern neo-Pythagoreans, Bruno, Telesio,
Campanella, inaugurated that western secular culture which is slowly
disinfecting from Christianity European mentality. These sensualist
mystics, these forerunners and initiators of European philosophy, were
not craven saints who took refuge in solitary retreats or in an
hermitage ; they were aggressive and brave men of action. Campanella,
lonely, misunderstood, in a time in which the sun never set down on
the lands of Christian Spain, was the first to dare to try to put into
practice the ideal of his Monarchy, certainly not Christian, exposed
in the 'City of the Sun', looking for help among the Turks. Betrayed,
tried, tortured by the same Rev. Jesuit Fathers who were taking care
with much zeal of Giordano Bruno, he never went back on what he said
or changed his mind, and, buried for twenty-seven years in an infamous
prison, kept on hoping and prophesying the fulfilment of his great ideal.

Campanella died in Paris and, almost as if to give a tangible
manifestation of the hidden tie uniting through centuries men and
things, it is from the house where he died that the first voice of the
French Revolution came out. This revolution was the result, as is
known, of the practical work of secret societies, that is,
Free-Masonry and Illuminati, all prompted by a deeply anti-Christian
spirit. What is not known is the part which the work of another most
great Italian which Jesuitical ability and slander has succeeded in
making out to be a charlatan had in it. We refer to Joseph Balsamo,
more famous under the name of Count Cagliostro, the wonderful
representative of Italian esotericism. To persuade oneself of this,
all one has to do is to remember the absolutely unquestionable
prophecy made by Cagliostro in London of the capture and destruction
of the Bastille, and to think of the moving interest of French Masonic
officials when, in 1797, they went through San Leo (11), and
especially of the ferocious relentlessness of Catholic writers, even
those of today, against him. The writers of the 'Rivista Massonica' of
the Grand Lodge of Italy who have no shame in printing to the
detriment of Cagliostro the obscene twaddles spread by Jesuits at the
time of the Rome trial had better, before abusing the memory of their
great brother, study the brilliant and well-documented recent work
of.Dr. Marc Haven! (12) They would then begin to see why
contemporaries who knew him called him the divine Cagliostro!

Another Italian checked and dominated the French revolution, and made
himself the instrument of that immense triggered energy to make the
empire real. It should be noted, in fact, as Carducci writes, "that
what Dante thought another Italian, Napoleon l, tried his own way to
apply". Had Carducci realised how right was Foscolo's assertion that
Dante wanted to found in Europe a new school of religion, perhaps he,
pagan as he was, would not have hated the Sacred Empire of Dante.

The Roman Eagle flew therefore again very high with Napoleon legions,
brought freedom back to Italy, including to provinces which are today
subjected, Latinity prevailed and Rome had again a King. And it was
the Roman, pagan imperial idea, albeit the error of Concordat (13),
which, from the fire of revolution, reconstituted after many centuries
the unity of Italy.

Once the Empire had fallen, Catholic, Lutheran and Greek-orthodox
Christianity weighed again over all Europe. But it was only a pause.
Napoleon was still not dead, and two generous young people already
churned in their mind the ancient immortal idea. How deeply rooted the
faith in the imperial idea was in the mind of Giuseppe Mazzini, anyone
slightly familiar with the writings of the visionary from Genes knows.
He too, like Virgil and Dante, whom he loved, studied and understood
more than many illustrious university professors, said that Italy was
destined by God to dominate over peoples, to give to the world from
Rome the light of a third civilisation ; he proclaimed the sanctity of
the name and of the soil of Rome, and raced to defend it with
Garibaldi in 1849 from the French and the Austrians reunited to
support Catholicism.

Giuseppe Garibaldi always had Rome at the top of his thoughts ; it is
of Rome that he thought whilst fighting at the Volturno in Rome in
1862 and in 1867 ; and, when he dispersed his legions in San Marin "in
Rome, he said, we will see each other again in Rome". The outcry "Rome
or death" shows how clear the vision of the transcendental importance
of Rome for the destinies of Italy was in him.

Oh! May these two great men, who cannot be suspected of Christianity,
followed by those republicans who have abandoned Mazzinian
spiritualism for the materialist theories imported from Germany, and
who abandon the great ideal force of Italic tradition to mimic
Socialists, caring only of secondary transitional economic issues, be
examples!

Oh! May the word of Mazzini, who admonished Italians not to trust
France, "dangerous because of the sympathy it inspires in our
country", be heard by those democrats who, on the altar of the
sacrosanct principles of the nineteenth century, and in the name of a
Latin fraternity always favourable to France, strive hard to put a
spoke in Italy's wheels, every time it is forced to defend its rights
and its destinies from trans-alpine arrogance!

But Masonic democracy is now thinking of a confederation of Latin
republics, led, needless to say, by France, with the fateful city of
Bern as capital, to satisfy internationalist peasants ; and Indian and
Polish revolutionaries can read Mazzini, since they really want to!

In this quick review necessity has often forced us to simple
statements or incomplete demonstrations; but our aim was to expose in
a synthetic vision the immutable paganism of Italian imperialism

It turns out from what we have seen that to make a Catholic
nationalism means to split off a thirty-century long, purely Italic,
tradition, in the interest of an exotic religion which is intimately
allergic to every sense of Romanity, and which has always been in
twenty centuries of history the disaster of Italy.

But this attempt is a political mistake, because the momentary
conditions of parties have no significance with respect to the secular
and fatal revolutions of spirits; and an abrupt artificial deviation
cannot change the course of the great lines of history.

Nationalism and Catholicism are antithetic terms even etymologically!
Historically and intrinsically, Catholic nationalism is an absurdity!
We exhort sincere Italians not to fall in with the game of the Roman
Church ; and to set up a laic, Ghibelline, pagan, imperialist party
which is inspired only by the Italic tradition of Virgil, of Dante, of
Campanella and of Mazzini.

The others can do what they want. They know they cannot win. Our faith
in the destiny of the Eternal City assured us of this, and, to the
declared and hidden enemies of pagan imperialism, we remember and will
remember the Latin sentence :

Ducunt volentes fata, nolentes trahunt.

Arturo Reghini

11. Cagliostro was then jailed in the fortress prison of San Leo,
where he died in 1795. (Note of the Editor)
12. See M. Haven, 'Le maître inconnu : Cagliostro', Dorbon aîné, Paris.
13. Signed in 1801, between the Catholic Church (Pope Pius VII) and
the French state. (Note of the Editor)




Tue May 1, 2007 12:46 pm

evola_as_he_is
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Before the publication in English translation of 'Heidnischer Imperialismus', this is the third part of Reghini's 'Heathen Imperialism. The Roman Imperial...
evola_as_he_is Offline Send Email Sep 26, 2006
10:47 am

The great Florentine died in exile without seeing his hopes and his pleas to Henry of Luxembourg granted. The Church was prevailing, Guelfism was taking an...
evola_as_he_is Offline Send Email May 1, 2007
12:52 pm

Reghini's 'Imperialismo Pagano' was first published in the review 'Salamandra', January-February 1914, then in 'Atanor', March 1924, as a whole. It has been...
evola_as_he_is Offline Send Email May 3, 2007
5:23 pm

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