98 Nietzsche, Beyond Good and Evil, Third Essay, 15; Basic Writings of Nietzsche, p. 563.
99 Nietzsche, The Genealogy of Morals, 7, Basic Writings of Nietzsche, pp. 469-470, 471.
100 Andre R. MacAndrew, Afterword to Dostoyevsky, Notes from Underground, New York: Signet, 1961, p. p. 233.
101 Nietzsche, Beyond Good and Evil, Part V, 202; Basic Writings of Nietzsche, p. 306.
102 Nietzsche, Beyond Good and Evil, Part IX, 60, Basic Writings of Nietzsche, pp. 394-395, 397.
103 Nietzsche, Beyond Good and Evil, Part IX, 261; Basic Writings of Nietzsche, pp. 397-398.
104 Nietzsche, Beyond Good and Evil, Part IX,261; Basic Writings of Nietzsche, p. 399.
105 “The suppressed race has gradually recovered the upper hand again, in coloring, in shortness of skull, perhaps even in the intellectual and social instincts: who can say whether modern democracy, even more modern anarchism and especially that inclination for “commune”, for the most primitive form of society, which is now shared by all the socialists of Europe, does not signify in the main a tremendous counterattack – and that the conqueror and master race, the Aryan, is not succumbing physiologically, too?” (The Genealogy of Morals, First Essay, Basic Writings of Nietzsche, pp. 466-467).
106 Nietzsche, Beyond Good and Evil, Part VI, 208; Basic Writings of Nietzsche, p. 320.
107 Nietzsche, Beyond Good and Evil, Part VI, 208; Basic Writings of Nietzsche, p. 321.
108 Nietzsche, Beyond Good and Evil, Part I, 237, Basic Writings of Nietzsche, p. 222.
109 Nietzsche, Beyond Good and Evil, Part V, 202, Basic Writings of Nietzsche, p. 305. Cf. Part VI, 212, pp. 328-329: “Today…, when only the herd animal receives and dispenses honors in Europe, when ‘equality of rights’ could all too easily be changed into equality in violating rights [a prophetic word!] – I mean into a common war on all that is rare, strange, privileged, the higher man, the higher soul, the higher duty, the higher responsibility, and the abundance of creative power and masterfulness – today the concept of greatness entails being noble, wanting to be by oneself, being able to be different, standing alone and having to live independently.”
110 In a private letter written in 1908, D.H. Lawrence, who had just discovered Nietzsche in Croydon Public Library, actually imagined a gas chamber for the painless disposal of superfluous people: ‘If I had my way, I would build a lethal chamber as big as the Crystal Palace with a military band playing softly, and a cinematograph working brightly; then I’d go out in the back streets and main streets and bring them in, all the sick, the halt, the maimed; I would lead them gently, and they would smile a weary thanks; and the band would softly bubble out the Hallelujah Chorus.’”
111 Nietzsche, Beyond Good and Evil, Part V, 199, Basic Writings of Nietzsche, p. 301.
112 Nietzsche, Beyond Good and Evil, Part VII, 229, Basic Writings of Nietzsche, pp. 348-349.
113 Nietzsche, The Will to Power, cited in Fr. Seraphim Rose, Nihilism, Platina, Ca.: St. Herman of Alaska Brotherhood Press, 1994, p. 12.
114 Nietzsche, Beyond Good and Evil, Part II, 43, Basic Writings of Nietzsche, p. 243.
115 Nietzsche, The Joyful Wisdom; cited in Rose, op. cit.
116 Nietzsche, Beyond Good and Evil, 4; in Rose, op. cit., p. 50.
117 Fr. Frederick Copleston, A History of Philosophy, vol. 7, part II; Schopenhauer to Nietzsche, New York: Image Books, 1965, p. 183.
118 Osborne, “What’s truth got to do with it?”, The Spectator, 30 April, 2005, p. 31.
119 Nietzsche, Joyful Wisdom (1882).
120 Rose, Nihilism, op. cit., p. 22.
121 Velimirovich, “The Religious Spirit of the Slavs”, in Sabrana Dela (Collected Works), volume 3, Khimelstir, 1986, pp. 221-222.
122 Rose, op. cit., pp. 57-58.
123 Copleston, op. cit., p. 178.
124 Nietzsche, The Will to Power; in Rose, op. cit., pp. 31, 68.
125 Nietzsche, The Joyful Wisdom, in Rose, op. cit., p. 72.
126 Rose, op. cit., pp. 31-32.
127 Nietzsche, in Rose, op. cit., p. 55.
128 Nietzsche, The Will to Power; in Rose, op. cit., p. 31.
129 Nietzsche, The Will to Power; in Rose, op. cit., p. 91.
130 Rose, op. cit., p. 92.
131 Nietzsche, Thus Spake Zarathustra; in Rose, op. cit., p. 92.
132 Nietzsche, quoted in David Robertson, The Dawkins Letters, Fearn: Christian Focus Publications, 2007, p. 81.
133 Nietzsche, The Genealogy of Morals, Second Essay, Basic Writings of Nietzsche, p. 532.
134 Berlin, "The Origins of Israel", The Power of Ideas, London: Chatto & Windus, 2000, pp. 143-144.
135 Daniel Pipes, Conspiracy, p. 32.
136 Crémieux, Archives Israelites (Israelite Archives), 1861, N 25.
137 Tikhomirov, op. cit., pp. 377-378.
138 Webster, Secret Societies and Subversive Movements, Christian Book Club of America, 1924, p. 275.
139 Lebedev, Velikorossia (Great Russia), St. Petersburg, 1997, p. 35.
140 Tikhomirov, op. cit., pp. 378
141 Levy, La Revue de Paris (Paris Review), June 1, 1928, p. 574; in Eddie Kadach, "The Jews' God", http://www.stormfront.org/posterity/ci/tjg.html.
142 Norman Cohn, Warrant for Genocide, London: Serif, 1996, pp. 126, 285-289.
143 Lilienthal, The Zionist Connection, New York: Dodd, Mead & Co., 1987, p. 11.
144 Hoffman, “Moses Hess”, Revisionist History,
145http://www/zionismontheweb.org/Moses_Hess_Rome_and_Jerusalem.htm.This book was published in 1995 by the University of Nebraska Press.
146 Cf. Heine: "Freedom is the new religion, the religion of our time. If Christ is not the god of this new religion, he is nevertheless a high priest of it, and his name gleams beatifically into the hearts of the apostles. But the French are the chosen people of the new religion, their language records the first gospels and dogmas. Paris is the New Jerusalem, the Rhine is the Jordan that separates the consecrated land of freedom from the land of the Philistines" (in Johnson, op. cit., p. 346).
147 Sand, op. cit., pp. 72, 80-81.
148 Dan Cohn-Sherbok, An Atlas of Jewish History, London: Routledge, 1996, pp. 147-148.
149 Dieckhoff, The Invention of a Nation, London: Hurst and Company, 2003, pp. 16-19.
150 Kissinger, World Order, London: Penguin, 2015, pp. 184-186, 187.
151Prince Ito, the effective creator of modern Imperial Japan, wrote in his Commentary on the Constitution: "The Sacred Throne was established at the time when the heavens and the earth became separated" (in Harold Nicolson, Monarchy, London: Weidenfeld and Nicolson, 1962, p. 38). However, he goes on to say that "the Emperor is heaven descended, divine and sacred", which implies that while the empire is a product of the fall, its purpose is also to overcome the fall, at least in part. It is possible that Prince Ito was here betraying the influencing of Christian ideas which he picked up during his education in Europe. (V.M.)
152Spellman, Monarchies, 1000-2000, Trowbridge: Reaktion, 2001, pp. 62-64.
153 Ienaga, in Rikki Kersten, "Coming to Terms with the Past: Japan", History Today, vol. 54 (3), March, 2004, p. 21.
154 Lieven, Nicholas II: Emperor of all the Russias, London: Pimlico, 1994, pp. 126-127.
155 Lieven, Nicholas II, pp. 140-141.
156J.M. Roberts, The Penguin History of the Twentieth Century, London: Penguin, 1999, p. 63.
157 Roberts, The Penguin History of the Twentieth Century, London: Penguin Books, 2000, p. 89.
158 Niall Ferguson, Colossus: The Rise and Fall of the American Empire, London: Allen Lane, 2004, pp. 171-172.
159 Roberts, op. cit., pp. 96-97.
160 Lieven, Towards the Flame. Empire, War and the End of Tsarist Russia, London: Allen Lane, 2015, p. 8.
161 Lieven, op. cit., pp. 20-21.
162 Eric Hobsbawm has expounded the commercial argument for imperialism in detail in The Age of Empire 1875-1914, London: Abacus, 1994, p. 62-69.
163Comby, How to Read Church History, London: SCM Press, 1989, vol. 2, p. 174.
164 Wheatcroft, Infidels, London: Penguin Books, 2004, pp. 213-216
165 Cf. the cargo myth in New Guinea, which "has developed from the end of the nineteenth century to our day. The text which follows reflects the way in which it was expressed in the 1930s. "In the beginning Anut (God) created the heaven and the earth. On the earth he gave birth to all the flora and fauna and then to Adam and Eve. He gave these power over all things on earth and established a paradise for them to live in. He completed his beneficial work by creating and giving them cargo: canned meat, steel utensils, sacks of rice, tins of tobacco, matches, but not cotton clothing. For a time they were content with that, but finally they offended God by having sexual relations. In anger God chased them out of paradise and condemned them to wander in the bush. He took the cargo away from them and decreed that they were to spend the rest of their existence being content with the minimum needed to live.
"God showed Noah how to build the ark - which was a steamship like those one sees at the port of Madang. He gave him a peaked cap, a white shirt, shorts, socks and shoes... When the flood ended, God gave Noah and his family cargo as a proof of his renewed goodness towards the human race... Shem and Japheth continued to respect God and Noah and as a result continued also to benefit from the resources of cargo. They became the ancestors of the white races who have profited from their good sense. But Ham was stupid. He uncovered his father's nakedness... God took the cargo away from him and sent him to New Guinea, where he became the ancestor of the natives.
"God had said to the missionaries: "Your brothers in New Guinea are plunged into utter darkness. They have no cargo because of the folly of Ham. But now I have pity on them and want to help them. That is why you missionaries must go to New Guinea and remedy the error of Ham. You must put his descendants on the right way. When they again follow me, I will send them cargo, just as today I send it to you white people... (Comby, op. cit., p. 177)
166 An anti-Christian tract of a Chinese secret society in around 1875 read: "Accursed be these Europeans, these missionary dogs or these governors of dogs who come to preach a barbarous religion and destroy the holy wisdom, who profane and defame the holy Confucius, although they have not studied the first page of a book. Heaven can no longer tolerate them and the earth refused to bear them; let us strike them, and send them to meditate eternally in the depths of hell. May their tongues be cut out because they seduce the masses by their lies and their hypocrisy has a thousand means of tearing out the heart... Let us throw their bodies in the desert to be food for dogs." (Comby, op. cit., p. 178)
167 Max Hastings, review of William Dalrymple, The Last Mughal, London: Bloomsbury, 2006, in The Sunday Times Books, October 1, 2006, p. 46.
168 Darwin, After Tamerlane: The Rise & Fall of Global Empires, 1400-2000, London: Penguin Books, 2008, p. 298.
169 Adams, op. cit., p. 37.
170 Hobsbawm, The Age of Empire 1875-1914, London: Abacus, 1994, pp. 69, 70.
171 Dominic Lieven, Empire, London: John Murray, 2000, p. 49.
172 Preston, The Boxer Rebellion, London: Robinson, 2002, pp. xxi-xxii.
173 Chamberlain, in Davies, op. cit., p. 817.
174 Ferguson, Empire: How Britain Made the Modern World, London: Penguin, 2003, pp. 262-265.
175 Ferguson, “The War of the World”, BBC History Magazine, vol. 7, N 6, June, 2006, p. 18. According to Daniel Jonah Goldhagen, the Germans killed 80% of the eighty thousand Herero. “The Great General of the mighty Kaiser, von Trotha” declared his intention publicly: “The Herero people will have to leave the country. Otherwise I shall force them to do so by means of guns. Within the German boundaries, every Herero, whether found armed or unarmed, with or without cattle, will be shot. I shall not accept any more women and children. I shall drive them back to their people – otherwise I shall order shots to be fired at them. These are my words to the Herero people” (Worse than War: Genocide, Eliminationism, and the Ongoing Assault on Humanity, London: Abacus Books, 2012, p. 33).
176Armstrong, The Battle for God, New York: Ballantyne, 2000, pp. 136-139.
177Armstrong, op. cit., pp. 139-140.
178Armstrong, op. cit., pp. 143-144.
179Wilson, op. cit., pp. 89-90.
180 Mansfield, A History of the Middle East, London: Penguin, 2003, p. 160.
181 Barenboim,"Wagner, Israel and the Palestinians",http://www.danielbarenboim.com/index.php?id=72.
182 Johnson, A History of the Jews, London: Phoenix, 1995, pp. 379-380.
183 As he admitted to the Royal Commission on Alien Immigration in London in 1902: "Seven years ago, when I was living in Paris, I was so impressed with the state of Jewry throughout Europe that I turned my attention to the Jewish question and published a pamphlet which I called 'A Jewish State'. I may say that it was not my original intention to publish the pamphlet or to take part in a political movement. But, after placing before a number of influential Jews my views upon the Jewish question, and finding that they were utterly oblivious of the danger which I then foresaw - that they could not see the large black cloud gathering in the East - I published the pamphlet which resulted in the establishment of the Zionist movement." (Vital, op. cit., p. 439).
184 Johnson, op. cit., pp. 395.
185Simon Winder, Danubia, London: Picador, 2013, p. 408.
186 When Herzl ascended the podium at the first Zionist conference, "he looked like 'a man of the House of David, risen all of a sudden from his grave in all his legendary glory,' recalled Mordechai Ben-Ami, the delegate from Odessa. ‘It seemed as if the dream cherished by our people for two thousand years had come true at last and Messiah the Son of David was standing before us.'" (Karen Armstrong, A History of Jerusalem, London: HarperCollins, 1997, p. 365). (V.M.).
187 Johnson, op. cit., pp. 396-397, 397-398, 398-399.
188 Simms, Europe: The Struggle for Supremacy, London: Allen Lane, 2013, pp. 264-265.
189 Solzhenitsyn, op. cit., pp. 257-258, 260-261, 262, 263.
190 According to Vital (op. cit., p. 468), Plehve's memorandum to Herzl was approved beforehand by the Tsar. However, little came of his promise because in July, 1904 Herzl died and Plehve himself was assassinated by the Social Revolutionaries.
191 In 1879 William Marr had written: "The Jewish idea of colonizing Palestine could be wholesome for both sides [Jews and Germans]" (in Pipes, op. cit., p. 28).
192 Mead, "God's Country?", Foreign Affairs, September/October, 2006, p. 39.
193 Armstrong, op. cit., p. 360.
194 Hanks, Great Events in the History of the Church, Tain, 2004, pp. 294, 295.
195 Alfred Lilienthal, The Zionist Connection, New York: Dodd, Mead & co., 1987, p. 11.
196 Mansfield, op. cit., p. 161.
197 Johnson, op. cit., pp. 400-402.
198 Armstrong, op. cit., p. 366.
199 Lilienthal, op. cit., p. 13.
200Johnson, op. cit., pp. 403-404.
201 Armstrong, op. cit., pp. 367-369. Ironically, in 1918, Ben Gurion and Ben-Zvi wrote a book entitled Eretz Israel, which argued, as Shlomo Sand writes, that “the population that survived [in Palestine] since the seventh century had originated from the Judean farming class that the Muslim conqueror had found when they reached the country” (The Invention of the Jewish People, London: Verso, 2009, p. 186). So the Muslim fellahin, or farming class of Palestine, were in fact Jewish by race!
202 Hopkirk, The Great Game, Oxford University Press, 1991, p. 300.
203 Hopkirk, op. cit., pp. 304-305.
204 Figes, A People's Tragedy, London: Pimlico, 1997, pp. 411-413, 414-415.
205 Mikhail Vasilievich Chevalkov, "A Testament of Memory", Orthodox Life, July-August, 2009, pp. 12-13.
206 Lebedev, Velikorossia, St. Petersburg, 1997, pp. 302-303.
207 Fr. Geoffrey Korz writes: "Until about 1900, the Alaskan native languages had a thriving literature and press under the auspices of the Orthodox Church, until American rule enforced an 'English-only' policy" ("The Alaska Code: Rare Alaskan Orthodox Manuscripts brought back to life," http://www.orthodoxytoday.org/articles6/KorzAlaskaText.php).
208 Lebedev, op. cit.
209 M.V. Krivosheev and Yu.V. Krivosheev, Istoria Rossijskoj Imperii 1861-1894 (A History of the Russian Empire), St. Petersburg 2000, pp. 130-137.
210 Figes, A People’s Tragedy, London: Pimlico, 1997, pp. 130-131.
211 The term “nihilism” was first introduced, according to B.P. Kosmin (Russkaia Filosofia: Malij Entsiklopedicheskij Slovar’ (Russian Philosophy: Small Encyclopaedic Dictionary),Moscow: Nauka, 1995, p. 253, by Michael Katkov, editor of the conservative Russkij Vestnik (Russian Herald), who diagnosed Bazarov’s spiritual illness as proceeding from his lack of rootedness in the national soil: “Man taken separately does not exist. He is everywhere part of some living connection, or some social organization… Man extracted from the environment is a fiction or an abstraction. His moral and intellectual organization, or, more broadly, his ideas are only then operative in him when he has discovered them first as the organizational forces of the environment in which he happens to live and think.”
212 Isaiah Berlin, “Fathers and Children: Turgenev and the Liberal Predicament”, in
