“The so-called 'Left-Hand Path' - that of Kaulas, Siddhas and Viras - combines the... Tantric worldview with a doctrine of the Übermensch which would put Nietzsche to shame... The Vira - which is to say: the 'heroic' man of Tantrism - seeks to sever all bonds, to overcome all duality between good and evil, honor and shame, virtue and guilt. Tantrism is the supreme path of the absolute absence of law - of shvecchacarī, a word meaning 'he whose law is his own will'." ― Julius Evola, The Path of Cinnabar.

“It is necessary to have “watchers” at hand who will bear witness to the values of Tradition in ever more uncompromising and firm ways, as the anti-traditional forces grow in strength. Even though these values cannot be achieved, it does not mean that they amount to mere “ideas.” These are measures…. Let people of our time talk about these things with condescension as if they were anachronistic and anti-historical; we know that this is an alibi for their defeat. Let us leave modern men to their “truths” and let us only be concerned about one thing: to keep standing amid a world of ruins.” ― Julius Evola, Revolt Against the Modern World: Politics, Religion, and Social Order in the Kali Yuga.

“We are born into this time and must bravely follow the path to the destined end. There is no other way. Our duty is to hold on to the lost position, without hope, without rescue, like that Roman soldier whose bones were found in front of a door in Pompeii, who died at his post during the eruption of Vesuvius because someone forgot to relieve him. That is greatness. That is what it means to be a thoroughbred. The honorable end is the one that can not be taken from a man.” ― Oswald Spengler, Man and Technics: A Contribution to a Philosophy of Life.

Saturday, January 30, 2010



Misirlou (Greek: Μισιρλού, "Egyptian Girl"; from Turkish Mısırlı, "Egyptian";[1] from Arabic مصر, Miṣr, "Egypt"), is a popular Greek song with a cult-like popularity in five very diverse styles of music: Greek rebetiko, Middle-Eastern belly dancing, Jewish wedding music (Klezmer), American surf rock and international orchestral easy listening (Exotica).

The song was first performed by the Michalis Patrinos rebetiko band in Athens, Greece in 1927. As with almost all early rebetika songs (a style that originated with the Greek refugees from Turkey), the song's actual composer has never been identified, and its ownership rested with the band leader. The melody was most likely composed collaboratively by the group, as was often the case at the time; the initial lyrics were almost certainly written by Patrinos himself. Patrinos, being originally a Smyrniot (today İzmir, Turkey), pronounced the song's title [musurlu], similar to the Turkish pronunciation, [mɯsɯrlɯ].

The Greek word Misirlou refers specifically to a Muslim Egyptian woman (as opposed to a Christian Egyptiotissa); thus this song refers to a cross-faith, cross-race, relationship, a risqué subject at its time.

Initially, the song was composed as a Greek zeibekiko dance, in the rebetiko style of music, at a slower tempo and a different key than the orientalized performances that most are familiar with today. This was the style of the first known recording by Michalis Patrinos in Greece, circa 1930 (which was circulated in the United States by Titos Dimitriadis' Orthophonic label); a second recording was made by Patrinos in New York, in 1931.

In 1941, Nick Roubanis, a Greek-American music instructor, released a jazz instrumental arrangement of the song, crediting himself as the composer. Since his claim was never legally challenged, he is still officially credited as the composer today worldwide, except in Greece where credit is variably given to either Roubanis or Patrinos. Subsequently S. Russell, N. Wise, and M. Leeds wrote English lyrics to the song. Roubanis is also credited with fine-tuning the key and the melody, giving it the oriental sound that it is associated with today. The song soon became an "exotica" standard among the light swing (lounge) bands of the day.

In 1944 maestro Clovis el-Hajj, an Arabic Lebanese musician, performed this song and called it "amal." This is the only Arabic version of this song.

In 1945, a Pittsburgh, Pennsylvania, women's musical organization asked Professor Brunhilde E. Dorsch to organize an international dance group at Duquesne University to honor America's World War II allies. She contacted Mercine Nesotas, who taught several Greek dances, including Syrtos Haniotikos (from Crete), which she called Kritikos, but for which they had no music. Because Pittsburgh's Greek-American community did not know Cretan music, Pat Mandros Kazalas, a music student, suggested the tune Misirlou, although slower, might fit the dance. The dance was first performed at a program to honor America's allies of World War II at Stephen Foster Memorial Hall in Pittsburgh on March 6, 1945. Thereafter, this new dance, which had been created by putting the Syrtos Kritikos to the slower Misirlou music, was known as "Misirlou" and spread among the Greek-American community, as well as among non-Greek U.S. folk-dance enthusiasts. The dance is also performed to instrumental versions of Never on Sunday by Manos Hadjidakis.

At the time, the 1940s and 1950s, there was a thriving Near-Eastern nightclub scene in New York and New England. Such restaurants or clubs, usually owned by Greeks, featured near-eastern style music played by Greeks, Armenians, and Arabs, and often belly dancers. The musicians played belly-dance music to accompany the dancers and also ethnic folk music to which the club's patrons, also usually Greeks, Armenians, and Arabs, would dance their traditional line dances. Eventually the Misirlou song and dance were introduced into this scene, and to the Armenian-American and Arab-American communities. This was not unusual as there were actually many new, American-made, "folk" songs and dances in this era. It became known to the Armenian-Americans as the "Snake Dance" due to its sinuous foot movements.

The song was rearranged as a solo instrumental guitar piece by Dick Dale in 1962. Dale's father and uncles were Lebanese-American musicians who were a part of the aforementioned ethnic nightclub scene. Although they were Arab, they, like other performers, played the music of all the main cultures which made up the nightclub patrons—that included Greek music and Misirlou. During a performance, Dale was bet by a young fan that he could not play a song on only one string of his guitar. Later that night, he remembered seeing his uncle play "Misirlou" on one string (actually a double string) of the oud. He tried to imitate that style on his guitar, but vastly increased the song's tempo to make it into rock'n'roll, and the result was the famous Dick Dale "Miserlou". It was Dale's version that introduced "Misirlou" to a wider audience in the United States as "Miserlou."

The song's oriental melody has been so popular for so long that many people, from Morocco to Iraq, claim it to be a folk song from their own country. In fact, in the realm of Middle Eastern music, the song is a very simplistic one, since it is little more than going up and down the Hijaz Kar or double harmonic scale (E-F-G#-A-B-C-D#).

The Beach Boys recorded a Dale-inspired "Miserlou" for the 1963 album Surfin' USA, forever making "Miserlou" a staple of American pop culture. Hundreds of recordings have been made to date, by performers as diverse as Agent Orange and Connie Francis (1965).

The Trashmen also recorded their "Miserlou" version.

In 1994, Dale's version of "Miserlou" was used on the soundtrack of the motion picture Pulp Fiction, thanks to a suggestion to Quentin Tarantino from his friend Boyd Rice. More recently, the song was selected by the Athens 2004 Organizing Committee as one of the most influential Greek songs of all time, and was heard in venues and at the closing ceremony--it was performed by Anna Vissi. In March 2005, Q magazine placed Dale's version at number 89 in its list of the 100 Greatest Guitar Tracks. In 2006, his version once again found popularity, this time as the basis of The Black Eyed Peas' single "Pump It." Also in 2006, a cover of Dale's version was included as a playable song in the rhythm game Guitar Hero II.


Μισιρλού μου, η γλυκιά σου η ματιά
Φλόγα μου 'χει ανάψει μες στην καρδιά.
Αχ, για χαμπίμπι, αχ, για λε-λέλι, αχ,
Τα δυο σου χείλη στάζουνε μέλι, αχ.

Αχ, Μισιρλού, μαγική, ξωτική ομορφιά.
Τρέλα θα μου 'ρθει, δεν υποφέρω πια.
Αχ, θα σε κλέψω μέσ' απ' την Αραπιά.

Μαυρομάτα Μισιρλού μου τρελή,
Η ζωή μου αλλάζει μ' ένα φιλί.
Αχ, για χαμπίμπι ενα φιλάκι,άχ
Απ' το γλυκό σου το στοματάκι, αχ.


My Misirlou (Egyptian girl), your sweet glance
Has lit a flame in my heart.
Ah, ya habibi, Ah, ya leh-leli, ah (Arabic: Oh, my love, Oh, my night‎)[2]
Your two lips are dripping honey, ah.

Ah, Misirlou, magical, exotic beauty.
Madness will overcome me, I can't endure [this] any more.
Ah, I'll steal you away from the Arab land.

My black-eyed, my wild Misirlou,
My life changes with one kiss
Ah, ya habibi, one little kiss, ah
From your sweet little lips, ah.

From the description of the following video: "This is a purely Smyrna-İzmir song despite the claims refering to be an Egypt song.This song was composed by an Egyptian Musician ,Mısırlı İbrahim Efendi who was originally a Jew named Abraham Levi living in İzmir.Against uncertain opinions,this song firstly was composed in Turkish with very very high probability or in Arabic.And the song was loved a lot in that time's İzmir and translated to Greek language.And A Greek named Mihalis Patrinas who immigrated to the USA in 1908 took this song to the USA and made it famous there.After a long time,in 1960s,Dick Dale,an American guitarist made an instrumental version as Miserlou.As you can understand from the name,it was composed for an Egyptian girl,Mısırlı."

Other stuff:

Friday, January 29, 2010

Dies Irae - Day of Wrath

"Day of Wrath" fantastic lyrics; hellfire, brimstone and divine vengeance. Frequently copied melody, used by Wendy Carlos as theme for THE SHINING, Diamanda Galas (Judgment Day) etc. Even the monks in MONTY PYTHON AND THE HOLY GRAIL bashing themselves in the head with boards cribbed the final verses.

This is a rendition of the famous 13th century Latin Catholic hymn, "Dies Irae" (or, "Day of Wrath," about the Second Coming of Christ and Judgment Day). This rendition is off the 1994 CD, "Ego sum Ressurectio," and is difficult to find.


Day of wrath! O day of mourning!
See fulfilled the prophets' warning,... See More
Heaven and earth in ashes burning!

Oh, what fear man's bosom rendeth,
when from heaven the Judge descendeth,
on whose sentence all dependeth.

Wondrous sound the trumpet flingeth;
through earth's sepulchers it ringeth;
all before the throne it bringeth.

Death is struck, and nature quaking,
all creation is awaking,
to its Judge an answer making.

Lo! the book, exactly worded,
wherein all hath been recorded:
thence shall judgment be awarded.

When the Judge his seat attaineth,
and each hidden deed arraigneth,
nothing unavenged remaineth.

What shall I, frail man, be pleading?
Who for me be interceding,
when the just are mercy needing?

King of Majesty tremendous,
who dost free salvation send us,
Fount of pity, then befriend us!

Think, good Jesus, my salvation
cost thy wondrous Incarnation;
leave me not to reprobation!

Faint and weary, thou hast sought me,
on the cross of suffering bought me.
shall such grace be vainly brought me?

Righteous Judge! for sin's pollution
grant thy gift of absolution,
ere the day of retribution.

Guilty, now I pour my moaning,
all my shame with anguish owning;
spare, O God, thy suppliant groaning!

Thou the sinful woman savedst;
thou the dying thief forgavest;
and to me a hope vouchsafest.

Worthless are my prayers and sighing,
yet, good Lord, in grace complying,
rescue me from fires undying!

With thy favored sheep O place me;
nor among the goats abase me;
but to thy right hand upraise me.

While the wicked are confounded,
doomed to flames of woe unbounded
call me with thy saints surrounded.

Low I kneel, with heart submission,
see, like ashes, my contrition;
help me in my last condition.

Ah! that day of tears and mourning!
From the dust of earth returning
man for judgment must prepare him;
Spare, O God, in mercy spare him!

Lord, all pitying, Jesus blest,
grant them thine eternal rest. Amen.

Wendy Carlos, THE SHINING theme:

Diamanda Galas - JUDGMENT DAY

And of course:

"Pie Jesu Domine, dona eis requiem. Amen."

IL DUCE - The Original Rock Star

Benito Mussolini speeches become Apple iTunes hit
A collection of speeches by Benito Mussolini has become an unlikely and controversial hit on the internet.

By Nick Squires in Rome
Published: 2:02PM GMT 28 Jan 2010

The speeches, the last of which was delivered in 1938 when Italy introduced laws which discriminated against Jews, are the second-most downloaded application on the Italian version of Apple's iTunes website.

The popularity of the application, called iMussolini, caused outrage among some Italians in the week that the country commemorated Holocaust Memorial Day – the 65th anniversary of the liberation of Auschwitz by Soviet forces.

The website was inundated with comments condemning the continuing fascination with Mussolini and a member of the Italian Communist Party called the application "disgraceful".

It contains 100 of Il Duce's speeches and can be bought for 79 euro cents, or 68 pence.

It was downloaded more than a video game based on the blockbuster science fiction film Avatar. The most downloaded item was a wallpaper application.

The Mussolini application was created by a 25-year-old from Naples, Luigi Marino, who said he in no way wanted to "eulogise" the fascist era.

Instead he wanted to document a "sad page in the history of our country", he said in a disclaimer on the AppStore site.

Since the application was launched on Jan 21, it has been downloaded about 1,000 times a day.

"The first day it was downloaded only 55 times, the second day more than 600 and from the third day I had on average 1,000 downloads a day," Mr Marino said.

He said he was thinking of collating the speeches of other historical figures and offering them for sale. "To avoid controversy, maybe I'll do one on Gandhi," he said.

Its popularity was "stunning", said La Repubblica newspaper, given that iTunes is popular with the Facebook generation, rather than "nostalgic old people and historians of fascism". Mussolini was killed by anti-fascist partisans in northern Italy at the end of the war.

But 65 years after he was strung up alongside his lover, Mussolini souvenirs continue to do a brisk trade online and in his hometown of Predappio, in north-eastern Italy.

Fascist memorabilia includes Mussolini busts, an aftershave called Nostalgia contained in a box bearing the fascist eagle symbol, and sweatshirts bearing the initials WIDS – Viva Il Duce Sempre (Mussolini Lives Forever).


How to Tie a Hangman's Noose

For information purposes only, to decorate the home, office, or campus.

Diamanda Galas reads THE BLACK CAT by Edgar Allen Poe.


Diamanda Galas reading THE BLACK CAT by Edgar Allen Poe:

Thursday, January 28, 2010


I know I've posted this video before but it is always worth watching again. Counting Edison's FRANKENSTEIN as the first, this year marks the 100th anniversary of the Horror Film.

For Sale: Beethoven's Skull

In 1917, Margaretha Zelle, the spy better known as Mata Hari, was executed by firing squad. Her skull became part of the collection at the Museum of Anatomy in Paris. In 2000, the museum's archivists discovered that the skull was missing, probably stolen. The case remains unsolved.

I wondered: Why would anyone steal a skull? Or even want one?

Little did I know. Skull collecting is a veritable subculture. One man's macabre relic is another man's Barry Bonds seventy-first home-run ball.

And craniomania is nothing new.

In Cranioklepty (Unbridled Books, 2009), author Colin Dickey explains: "From 1790 to the mid-nineteenth century, interest in phrenology sparked a bizarre and intense fascination with the human skull, and in particular the skulls of great men."

It drove other men to skullduggery, literally. Notable victims include composers Franz Joseph Haydn and Wolfgang Amadeus Mozart, and English philosopher Thomas Browne. According to Dickey, Browne stands as an icon in the history of cranioklepty because of his concern over the desecration of his final resting place. "Who knows the fate of his bones, or how often he is to be buried?" Browne wrote, adding, "To be gnawed out of our graves, to have our skulls made drinking-bowls, and our bones turned into pipes to delight and sport our enemies, are tragic abominations."

In the course of my investigation of this realm, I learned that Ludwig van Beethoven's skull is for sale.

The seller is California businessman Paul Kaufmann, who first became aware that his family possessed the item in 1990. While searching among his late mother's possessions, he happened on an ancient, pear-shaped box labeled "Beethoven."

Years of investigation by historians and scientists make a compelling case that the box was labeled accurately. Exhibit A: Kaufmann's great-great uncle was a physician closely involved in the 1863 exhumation of Beethoven (and Franz Schubert) largely for scientific study; according to several accounts, the physician kept Beethoven's skull. Exhibit B: Tests of existing strands of the composer's hair point to a DNA match. For Exhibits C through Z, see Dickey's book.

In 2005, Kaufmann loaned the skull, which is in fragments, to the Ira F. Brilliant Center for Beethoven Studies at San José State University, so that tests might be conducted to learn about Beethoven's medical condition and cause of death.

Now Kaufmann would like to find a permanent home for the skull. "The objective is to share it with the public," he told me. "In my heart it should be in a museum." He also hopes that a compatible institution will pay in excess of $100,000.

According to Dickey, Brilliant Center director William Meredith, and other experts I spoke to, it's difficult to place a cash value on the skull, though Kaufmann may meet his goal at auction. In 1978, a skull purported to belong to theologian Emanuel Swedenborg sold at Sotheby's for $3,200. Earlier this month, Christie's planned to auction a skull that had been used as a ballot box by Yale's secret Skull and Bones society. Before withdrawing the item due to a title claim, the company estimated it would sell for $10,000 to $20,000.

Kaufmann told me that Sotheby's turned him down, reluctant to again deal in body parts. (I've been in touch with Sotheby's officials but have yet to receive a comment.) But a prominent British vendor, whom Kaufmann preferred not to name, is eager to conduct the sale. Christie's may be a contender as well. A Christie's spokesperson, Erin McAndrew, told me via e-mail: "Christie's policy is in keeping with applicable local and federal laws in each jurisdiction in which we sell. Every item is considered on a case by case basis in accordance with that policy."

"Out of respect for the dignity of Beethoven," Dickey says, "I think most people would be happy to see [the skull] go to some resting place." An obvious choice would be Vienna's Central Cemetery, where the rest of Beethoven's body is interred.

While agreeing that the skull deserves to be treated with reverence, Meredith questions reinterment, at least in the short term. "Is it kept as something that will help us understand the person better, or is it kept as a souvenir? People often willingly leave their body parts to science so as to advance medical knowledge and understanding. Beethoven specifically asked his doctor to reveal to the world what his medical condition was."

For now, Kaufmann asks interested parties to e-mail him at skullbet@yahoo.com. And there is new meaning in the Chuck Berry lyrics "Roll over Beethoven and tell Tchaikovsky the news."


Saturday, January 23, 2010

Wednesday, January 20, 2010



1933 Law on Animal Protection

(Signed into law, 11/24/1933)

The government has resolved on the following law, which is hereby made known:

Section I

Cruelty to Animals

(1) It is forbidden to unnecessarily torment or roughly mishandle an animal.
(2) One torments an animal when one repeatedly or continuously causes appreciable pain or suffering; the torment is unnecessary in so far as it does not serve any rational, justifiable purpose. One mishandles an animal when one causes it appreciable pain; mishandling is rough when it corresponds to an unfeeling state of mind.

Section II

Measures for the Protection of Animals

#2. It is forbidden:

1. to so neglect an animal in one's ownership, care or accommodation that it thereby experiences appreciable pain or appreciable damage;
2. to use an animal unnecessarily for what clearly exceeds its powers or causes it appreciable pain, or which it-in consequence of its condition-is obviously not capable of;
3. to use and animal for demonstrations, film-making, spectacles, or other public events to the extent that these events cause the animal appreciable pain or appreciable damage to health;
4. to use a fragile, ill, overworked or old animal for which further life is a torment for any other purpose than to cause or procure a rapid, painless death;
5. to put out one's domestic animal for the purpose of getting rid of it;
6. to set or test the power of dogs on cats, foxes, and other animals;
7. to shorten the ears or the tail of a dog over two weeks old. This is allowed if it is done with anesthesia;
8. to shorten the tail of a horse. This is allowed if it is to remedy a defect or illness of the tail and is done by a veterinarian and under anesthesia;
9. to perform a painful operation on an animal in an unprofessional manner or without anesthesia, or if anesthesia in a particular case is impossible according to veterinary standards;
10. to kill an animal on a farm for fur otherwise than with anesthesia or in a way that is, in any case, painless;
11. to force-feed fowl;
12. to tear out or separate the thighs of living frogs.

#3. The importation of horses with shortened tails is forbidden. The minister of the Interior can make exceptions if special circumstances warrant it.

#4. The temporary use of hoofed animals as carriers in the mines is only permitted with the permission of the responsible authorities.

Section III

Experiments on Living Animals

#5. It is forbidden to operate on or handle living animals in ways that may cause appreciable pain or damage for the purpose of experiments, to the extent the provisions of #6 through #8 do not mandate otherwise.

(1) The minister of the Interior can at the proposal of the responsible government or local authorities confer permission on certain scientifically led institutes or laboratories to undertake scientific experiments on living animals, when the director of the experiment has sufficient professional education and reliability, sufficient facilities for the undertaking of animal experiments are available, and guarantee for the care and maintenance of the animals for experiment has been made.
(2) The minister of the Interior can delegate the granting of permission to others among the highest officials of the government.
(3) Permission may be withdrawn without compensation at any time.

#7. In carrying out experiments on animals (#5), the following provisions are to be observed:

1. The experiments may only be carried out under the complete authority of the scientific director or of a representative that has been specifically appointed by the scientific director.
2. The experiments may only be carried out by someone who has previously received scientific education or under the direction of such a person, and when every pain is avoided in so far as that is compatible with the goal of the experiment.
3. Experiments for research may only be undertaken when a specific result is expected that has not been previously confirmed by science or if the experi­ments help to answer previously unsolved problems.
4. The experiments are only to be undertaken under anesthesia, provided the judgment of the scientific director does not categorically exclude this or if the pain connected with the operation is outweighed by the damage to the con­dition of the experimental animals as a result of anesthesia.
Nothing more severe than a difficult operation or painful but unbloody experiment may be carried out on such an unanesthetized animal.
Animals that suffer appreciable pain after the completion of such a difficult experiment, especially involving an operation, are, in so far as this is, in the judgment of the scientific director, compatible with the goal of the experiment, immediately to be put to death.
5. Experiments on horses, dogs, cats, and apes can only be carried out when the intended goal may not be achieved through experiments on other animals.
6. No more animals may be used than are necessary to-resolve the associated question.
7. Animal experiments for pedagogical purposes are only permitted when other educational tools such as pictures, models, taxonomy, and film are not suf­ficient.
8. Records are to be kept of the sort of animal used, the purpose, the procedure, and the result of the experiment.

#8. Experiments on animals for judicial purposes as well as inoculations and taking of blood from living animals for the purpose of diagnosing illness of people or animals, or for obtainment of serums or inoculations according to procedures that have already been tried or are recognized by the state, are not subject to provisions #5 through #7. These animals, however, are also to be killed pain­lessly if they suffer appreciable pain and if it is compatible with the goals of the experiment.

Section IV

Provisions for Punishment

(1) Whoever unnecessarily torments or roughly mishandles an animal will be punished by up to two years in prison, with a fine, or with both these penalties.
(2) Whoever, apart from the case in (1), undertakes an experiment on living animals (# S) without the required permission will be punished by imprisonment of up to six months, with a fine, or with both of these penalties.
(3) A fine of up to five hundred thousand marks or imprisonment will, apart from the punishment mandated in (1) and (2), be the punishment for whomever intentionally or through negligence.
1. violates prohibition #2 though #4;
2. acts against regulation #7;
3.violates guidelines enacted by the Ministry of the Interior or by a provincial government according to #14;
4. neglects to prevent children or other persons that are under his/her supervision or belong to his/her household from violating the provisions of this law.

(1) In addition to the punishments in #9 for an intentional violation of the law, an animal belonging to the condemned may be confiscated or killed. Instead of confiscation it may be ordered that the animal be sheltered and fed for up to nine months at the cost of the guilty party.
(2) If no specific person can be identified or condemned, the confiscation or killing of an animal may be undertaken in any case when the other prerequisites are present.

(1) If someone is repeatedly guilty of intentionally violating the provisions that are punishable according to #9 the local authorities that are responsible can prohibit that person from keeping certain animals or from business involving them either for a specified period or permanently.
(2) After a year has passed since the imposition of the punishment the re­sponsible local authorities may rescind their decision.
(3) An animal subject to appreciable negligence in provision, care, or shelter may be taken away from the owner by the responsible local authority and ac­commodated elsewhere until there is a guarantee that the animal will be cared for in a manner above reproach. The cost of this accommodation shall be paid by the guilty party.

#12. If in a judicial process it appears doubtful whether an act violates a prohibition of #1, (1) or (2), a veterinarian shall be summoned as early in the process as possible and, in so far as it concerns a farm, an agricultural official of the gov­ernment shall be heard.

Section V


#13. Anesthesia as it is understood in this law means all procedures that lead to general painlessness or eliminate localized pain.

#14. The Minister of the Interior can issue judicial and administrative decrees for the completion and enforcement of this law. In so far as the Minister of the Interior does not make use of this power, local governments can make the necessary decree for implementation.

#15. This law becomes binding on February 1, 1934 with the exception of #2, (8) and #3, (11), for which the Minister of the Interior must see the time of imple­mentation in consultation with the Minister of Food and Agriculture.

The laws #1456 and #360, (13) of the law of May 30, 1908 remain unchanged.

Berlin, November 24, 1933

Adolf Hitler

Source: http://www.worldfuturefund.org/wffmaster/Reading/Germany/Nazianimalrights.htm
Also read: http://en.wikipedia.org/wiki/Animal_welfare_in_Nazi_Germany

Tuesday, January 19, 2010


What a nauseating charade. The “survivor” himself testifies he does not remember Demjanjuk himself from the camp, and that he ''did not have a lot of contact with the watchmen.'' So how in hell does his testimony relate to Demjanjuk?

Also, “Demjanjuk had his U.S. citizenship revoked in 1981 after the Justice Department alleged he hid his past as the notorious Treblinka guard ''Ivan the Terrible.'' He was extradited to Israel, where he was found guilty and sentenced to death in 1988, only to have the conviction overturned five years later as a case of mistaken identity…. In the latest prosecution, Demjanjuk is accused of serving as a ''Wachmann'' or guard, the lowest rank of the volunteers subordinate to German SS men. It is the first time a conviction has been sought against someone so low-ranking without proof of a specific offense.”

This whole thing is a charade and says more about the vindictiveness of the Weisenthal style scumbags and their sleazy victim racket than it does about the “Nazis.”


From: http://www.ohio.com/news/break_news/82049297.html

Death camp survivor testifies at Demjanjuk trial
By David Rising
Associated Press

POSTED: 08:50 a.m. EST, Jan 19, 2010

MUNICH: Prisoners at the Nazis' Sobibor extermination camp faced the threat of death ''every second,'' one of the camp's few survivors testified today at the trial of John Demjanjuk, who is accused of being a guard there.

Demjanjuk, an 89-year-old retired Ohio auto worker, was born in Ukraine but was deported from the U.S. last year. He is charged with 27,900 counts of accessory to murder for his alleged activities as a guard at Sobibor, in occupied Poland, in 1943.

Witness Thomas Blatt, 82, has said he does not remember Demjanjuk himself from the camp. He told the court he ''did not have a lot of contact with the watchmen.''

But, he said, the Ukrainian guards were instrumental in keeping prisoners from fleeing while on work details outside the camp in occupied Poland.

''There was no fence in the forest,'' the white-haired Blatt told the court, alternating between broken German and accented English. ''We had only the Ukrainians like Mr. Demjanjuk to keep us from fleeing.''

Demjanjuk, once a Soviet Red Army soldier, is accused of agreeing to serve as a guard for the SS and training at the Nazis' Trawniki camp following his capture as a POW in 1942.

Demjanjuk rejects the charges, saying he never served as a camp guard. He faces a possible 15-year sentence if convicted.

Blatt, who has joined the trial as a co-plaintiff as allowed under German law, is one of only 66 Sobibor prisoners believed to have survived the war. His mother, father and brother were killed immediately after the family was deported to the Sobibor camp from their small town in Poland in April 1943.

Blatt was spared because he was selected to work in the camp. Blatt angrily told defense attorney Ulrich Busch, when he pressed for more specific details about the camp buildings, that he did not often have time to look around.

''I was a prisoner,'' he said. ''Every second we were threatened with death.''

Blatt used a drawing of Sobibor to explain what he did remember, pointing out various areas with a pen on an overhead projector.

The image was projected on one of the courtroom's large white walls, above the head of Demjanjuk, who lay throughout the entire testimony on a bed under a blanket, a baseball cap pulled down over his eyes.

Blatt said Polish Jews who lived near the death camp knew what awaited them but those arriving from other parts of Europe had no clue.

He pointed out a building where women prisoners were taken shortly after arriving in the camp to have their hair cut short before being sent into the gas chambers, which they were told were a disinfectant shower.

''The women from Holland, they didn't know they were going to their deaths,'' he recalled. ''They said: 'Please don't cut it so short,' but the Poles knew. They said: ''Why are you doing this?'''

The trial in Germany comes after 30 years of legal action against Demjanjuk on three continents.

Demjanjuk had his U.S. citizenship revoked in 1981 after the Justice Department alleged he hid his past as the notorious Treblinka guard ''Ivan the Terrible.'' He was extradited to Israel, where he was found guilty and sentenced to death in 1988, only to have the conviction overturned five years later as a case of mistaken identity.

In the latest prosecution, Demjanjuk is accused of serving as a ''Wachmann'' or guard, the lowest rank of the volunteers subordinate to German SS men. It is the first time a conviction has been sought against someone so low-ranking without proof of a specific offense.

Friday, January 8, 2010

Monday, January 4, 2010

Saturday, January 2, 2010

Will Durant - What is Civilization?

What is Civilization
by Will Durant

Civilization is social order promoting cultural creation. Four elements constitute it: economic provision, political organization, moral traditions and the pursuit of knowledge and the arts. It begins where chaos and insecurity end. For when fear is overcome, curiosity and constructiveness are free, and man passes by natural impulse towards the understanding and embellishment of life.

Physical and biological conditions are only prerequisites to civilization; they do not constitute or generate it. Subtle psychological factors must enter into play. There must be political order, even if it be so near to chaos as in Renaissance Florence or Rome; men must feel, by and large, that they need not look for death or taxes at every turn. There must be some unity of language to serve as medium of mental exchange. Through church, or family, or school, or otherwise, there must be a unifying moral code, some rules of the game of life acknowledged even by those who violate them, and giving to conduct some order and regularity, some direction and stimulus. Perhaps there must also be some unity of basic belief, some faith -- supernatural or utopian -- that lifts morality from calculation to devotion, and gives life nobility and significance despite our mortal brevity. And finally there must be education -- some technique, however primitive, for the transmission of culture. Whether through imitation, initiation or instruction, whether through father or mother, teacher or priest, the lore and heritage of the tribe -- its language and knowledge, its morals and manners, its technology and arts -- must be handed down to the young, as the very instrument through which they are turned from animals into men.

The disappearance of these conditions -- sometimes of even one of them -- may destroy a civilization. A geological cataclysm or a profound climatic change; an uncontrolled epidemic like that which wiped out half the population of the Roman Empire under the Antonines, or the Black Death that helped to end the Feudal Age; the exhaustion of the land or the ruin of agriculture through the exploitation of the country by the town, resulting in a precarious dependence upon foreign food supplies; the failure of natural resources, either of fuels or of raw materials; a change in trade routes, leaving a nation off the main line of the world's commerce; mental or moral decay from the strains, stimuli and contacts of urban life, from the breakdown of traditional sources of social discipline and the inability to replace them; the weakening of the stock by a disorderly sexual life, or by an epicurean, pessimist, or quietist philosophy; the decay of leadership through the infertility of the able, and the relative smallness of the families that might bequeath most fully the cultural inheritance of the race; a pathological concentration of wealth, leading to class wars, disruptive revolutions, and financial exhaustion: these are some of the ways in which a civilization may die.

For civilization is not something inborn or imperishable; it must be acquired anew by every generation, and any serious interruption in its financing or its transmission may bring it to an end. Man differs from the beast only by education, which may be defined as the technique of transmitting civilization.

Civilizations are the generations of the racial soul. As family-rearing, and then writing, bound the generations together, handing down the lore of the dying to the young, so print and commerce and a thousand ways of communication may bind the civilizations together, and preserve for future cultures all that is of value for them in our own.

Let us, before we die, gather up our heritage, and offer it to our children.