Saturday, January 23, 2016
Upon Whom the Ends
of the Ages Have Come…
A fantasy for an Apocalypse
© Ludis Cuckold (2015)
19 The Eschaton: Resisting Destruction of Life
Though destruction is as old as trees falling in the forest, it is also true that in the beginning no one heard or remembered hearing trees fall. It is for this reason why in the beginning birth and death occurred like ‘water in water’. It all looked alike until the bird of memory awoke and wrote the first song.
It was then that out of the wood came a black cat called Rumyancov, he who in the spring wanders from homestead to homestead and competes for the love of fair Minna with a white cat named John Purr. Both toms sing a concert that no human ever forgets. Fair Minna is dazzled by her effect on these admirers, feels something in her tummy begin to swell, and out of the cottage cheese are born a number of kittens.
When the kittens have grown big enough to catch their first bird, they bring their game and lay it at my feet out of gratitude that I let them catch the mice that, come autumn, remember to come and occupy my house. The kittens jump into my lap and give me a p-u-r-r, which sound—by the dint of a note—makes a quantum jump and rings b-u-r-r. This is how p-u-r-r and b-u-r-r came to be part of the first song sung to separate creative love from eternal unconditional love.
John Purr then comes and tells Rumyancov: “my song is fairer than your song”. Rumayancov replies to John Purr: “Prove it!”
That is how the story of Adam and Eve, and Abel and Cain came into being. When Abel was killed by Cain, a new song had to be written, because Cain told Abel: “What’s p-u-r-r to me! I prefer b-u-r-r”.
While the bowler hats of Bolivian women are said to have been introduced to them in 1920 by British railroad workers, the origin of hats goes back to i) head cover against the weather, ii) to elevate the wearer’s stature, and iii) to give the wearer greater identity. I suspect that for the Herrnhuters (which word means “wearers of men’s hats”), it was a signal sent to tell everyone in sight of it that the wearer was an important person, surely no less important than the barons who had lorded over proto-Latvijan peasantry for a very long time.
Since the hat sits on top of our heads, and both project our faces, which express our personality, the hat is something like a roof over a very special house. By looking at the faces of houses, we can tell the period they were built in; for example the Jugendstil architecture in Riga.
What interests me is the likelyhood that the wearing of hats implies a certain mindset—that is to say, the Bolivian women see themselves from the perspective of a 19th and 20th century political and cultural setting, which may be comparable to the setting that prevailed among Latvijans during the 17th,18th and perhaps earlier centuries. If so, it may also be like the mindset of the European countryside around the time of 1415, when John Hus was set afire by Christian elites of Europe. While overt executors are now history, they have been replaced by neo-capitalists, who no longer execute humans by means of a horrific act, but kill them as a result of pollution producing manufacturing methods that cause cancer that kills nth times more people.
The ‘Christian’ deniers of history in 19th century Latvija not only lied the Herrnhuters out of existence, but reconfigured Latvijan history in a way that has made Latvians practically forget the invasion of their land by western Christians (proto capitalists and their mercenaries) in the 11th or earlier centuries. If neo-Christian Latvians, having forgot that their predecessors had burnt books once, burn books today just to make doubly sure that history is truly dead, their forebears surely burnt them in times past. Not surprisingly, imitating their oppressors, Latvian elites have long practiced gathering and assembling false evidence into pseudo reality.
An updated example of what never was, but now is, screams for attention when a remnant of descendants (in Liepa, Latvija) of Herrnhuters, apparently caring little to research the nature of the faith of their forebears, have accepted a neo-Christian minister as their leader, and are letting said minister to claim he is leading a Herrnhuter revival. If this were not such a deliberate lie seizing the bully pulpit, one would surely tear hair and go hunger to the death. Instead, I try think of a history that is not knocked off its track and has not deviated from the path of reality.
The tragedy of Christians in Livonia began, when the Crusaders attacked Cathar Christians in what is known as the Albigensian Crusade in Languedoc (formerly known as Ocetania), in southern France. Not that many years later the crusaders also attacked Jersika, a proto-Latvijan city in Lower Latvija (Zemgale). The name Jersika most likely used to be a colloquial name for Jerusalem. According to the Russian mathematician and alternate historian Anatoly Fomenko (link and read ‘The Chronology Issue’), Jerusalem used to be the name of many cities (tsargrads) that were resident sites for the Kings of all autocephalic Kingdoms.
Only Polish poet, Michal Borch (1806-1881) dares imagine and express the tragedy implicit in Rīga bishop’s dastardly campaign. As King Visvaldis (‘Ruler of all’) escapes the demolition by fire of Jersika-Gersike across the River Daugava [Jaunava (Virgin)] and watches the fire consume it, he (in the words of the poet) screams:
“Ai, Jersika [Jerusa-lem], beloved city!
Ai, inheritance from my fathers!
Ai, unexpected destruction of my people!
Woe is me, that I should be born
to watch the demise of my community!”*
*(Quoted from historian Kaspars Kļaviņš “apSTĀVĒŠANA”.) Incidentally, “Jer..” may also be written “Dzher” or “Djer”, whence names such as Dzherzinski, which rhymes with “Dzheru” as in Jeru-salem and may originally have stood for ‘man from Jerusalem’.
The meaning of Borch’s poem is that the destruction of the kingdom of Jersika, Gercike (Jerusalem) was not simply the destruction of a pagan city ruled by a proto-Latvian king, but that it was the capital of Jersi-ka or Jerusa-lem, a name that stood also for a kingdom. Whether the Cathars of Jersika were in contact with those in Languedoc, we do not know, but the attacks by the Catholic Church on both within a given time period (1198-1218), causes one to think that the attacks were synchronized.
If Western Christians had not been fooled by the written word of the princes and had refused to join in the violence, which was followed by unrelenting destruction of all things past (to make the neo-Christian factions seem older than they really were)—Jersika may in due course have become a nation in the contemporary sense of the word.
The razing of Jersika (1209) occurred within the same twenty year time period that Pope Innocent III declared a crusade and proto-capitalist war on Languedoc. Because the Cathars had a long history in Languedoc (which by way of history longue duree connects it to today’s civil unrest in Catalonia, Spain), the initially successful Catholic or neo-Christian campaign resulted in a local uprising against the French nobility to which the Pope had given the right to seize the properties of dead and captured Cathars. Understandably, at that point control of the war was taken over by King Philip II of France. Thus, Languedoc passed into the hands of the French crown.
Known as the Albigensian Crusade, the war led by the French crown was as murderous a ‘proto-capitalist’ war in the West as in later crusades it was to be in the East. A little known essay by Voltaire describes the events in Lanquedoc (and implicitly in Livonia) better than most accounts that I have read.
As remembrance a la longue duree of the past, the history of the Civil War among Christians heralds the eschaton of the future; that is to say, as the secular Capitalist system of today was complicit (showed its nature) in the events (property confiscation) of the 11th century, so today’s eschaton results in the occupation of Latvija (hopefully only temporarily) by faux pas* military maneuvers that NATO is launching against Eastern Europe and Russia.
*NATO occupation of Latvia and Eastern Europe differs little from the events of the American Civil War of 1861-64. While the centralization of power in America was masked by a pretended liberation of black people from slavery, the European Union is trying to mask a similar centralization of power by unleashing a mass of refugees from Muslim nations into Europe proper. Which one of the nations of Europe, if any, will offer a foothold to the Confederation of European opposition? If I had to venture a guess, I would suggest either South- or Northeastern European Balkans as the fulcrum from which to turn the tide.
While Russia has shown no signs of overt aggression against any nation on its western borders (the Baltics including), the post-Soviet Latvijan media encourages Latvijans to accept the ‘new’ Empire’s fictions and ‘demand’ a 2% increase (of GDP) in the arms budget (likely to buy little hardware, but set precedent for a higher defense budget in the future), even as the people endure a 25 year long cycle of dire poverty, with the consequence that many are fleeing the country; its youths perform poorly in poor quality schools; and the country, subject to the mindset of a post-Soviet bureaucracy has no long range development plans.
Such a grim picture was facing the people of Livonia only in the aftermath of the Great Northern War.
My forebears came to Livonia to save proto-Latvijans from loss of self-consciousness as a Commons. Such a loss of Self was overtaking it as result of Swedish (with French support) aggression on Russia in which war Livonia was wiped nearly clean of population. It left but wolves to howl among a remnant of Livs. People still alive were hiding in the wood and were reluctant to leave it.
Though for many reasons, I am not taking part in the politics of post-Soviet Latvian government, as a descendant of the Herrnhuters, I have a stake in the outcome of Latvijan government’s actions. It is no less so, because my de facto* (not de jure) Godfather, happens to be the First President of Latvija.
*How this came about, I explain in one of the following chapters.
I realize, of course, that the reader may be tempted to say: “Ho, hum…. ought we give credibility to one, who at the age of eighty pretends to be the White Knight to a young woman raped by her stepfather? Did not Daisy’s own mother call her a whore? Did she not abandon her children and go to England to posit love upon some lost youth of Latvijan descent? Was she not cuckolding you when she gave you suck of her breast for a taste her milk? You must have all your forebears turning in their graves.”
Indeed, at the End of Times, it is not only history that falls apart. The Latvijan president (elected by the post-Soviet Latvijan Parliament/Saeima, not the people) has just had a heart attack, and has had an operation to have a valve in the heart replaced and may be declared an invalid; the Latvijan government, having joined NATO, is occupying (together with NATO) its own country; and it may not be long before the financial system of the world goes ‘kap-loo-e-e-e!’
It is just possible that with the Eschaton so near, a Herrnhuter revival is called for, and Latvijans will be reminded to rediscover their real past.