DIFFERENT SPOOKS
by Professor Revilo P. Oliver
May 1986
Christianity has been for our race a deadly and soul-destroying poison, both
in its earlier forms and in its most recent reformations, Marxism and the
dilution of it that passes for "liberalism." It has left, even in the
minds of skeptics, a narcotic residue of hokum about "One World" and
"all mankind," whence the strenuous efforts of "educators"
so to weaken children's minds that they can believe in the equality of races.
One of the strangest aberrations of Christians is their morbid itch to meddle
with other races by sending missionaries to harass or bribe the natives in
Africa and Asia and "convert" them to Christianity and thus "save
souls" for a Jesus who never gave the slightest indication that he wanted
to have his Heaven filled with niggers, wogs, and renegade Mongolians. The truth
of the matter is that all those missionaries never made a single convert to the
religion they and their foolish White sponsors had in mind. When the members of
other races gave assent to the doctrine preached by the holy meddler and recited
his formulae, even if they did so sincerely, they necessarily adapted the
doctrine to their fundamentally and unalterably different racial mind.
Years ago, before Americans had been reduced to cringing fatuity, they were
permitted a glimpse of the innate mentality of Congoids in a comedy that was
very popular both on the stage and as a cinema, "Green Pastures." The
glimpse was hurried and partial, but thoughtful men and women conjectured some
of the many things that had been censored out of the play to make it popular as
a pleasant and superficial entertainment. And if they knew anything about the
flourishing Voodoo cults in Louisiana and especially New Orleans, which differ
little from the better known Voodoo cults that are the principal religion of
Haiti, they made their own emendations of the amusing comedy.
In 1973, the Archbishop of Lusaka in Northern Rhodesia (called Zambia since
it was given to the savages) was one Emmanuel Milingo, a mulatto of some
kind, probably, to judge from his name and grotesque features, the result of
cohabitation between a Bantu and a mongrelized Portuguese. The half-breed, who
held the high rank of archbishop in the Roman Catholic corporation, then
discovered that he had a talent for invoking the ancestral spirits of the
savages in the dioceses of his see, and for warding off the evil spirits that
afflicted the black parishioners with disease, toothache, and the like. In
short, he set himself up as witch-doctor, with a crucifix as his fetish and
ascribing his power to a big spirit called Jesus instead of Mumbo-Jumbo. He
acquired a great reputation for driving away evil spirits and healing the sick.
White Roman Catholics, doubtless some of the reactionaries in the Church who
still take their religion seriously, objected strenuously to the practice of
witchcraft by an archbishop, and they had such influence that he was summoned to
the Vatican, where, according to rumor, it was decided that he had so addled a
cerebrum that he might cause a scandal that would be bad for the business. At
all events, he was persuaded or forced to resign his holy office, and he was put
into storage with the title of Special Delegate to a Papal Commission on
Refugees and Tourism [sic].
Christians and skeptics alike may think that the objections to Milingo's
activities were unreasonable. After all, according to the tale in the "New
Testament," Jesus ben Yahweh expelled a whole swarm of devils from a sick
man and sent them into a herd of swine, making the swine commit suicide and thus
probably ruining the poor peasant who owned them. And for that matter, according
to the "Irish Press" (21 August 1984), a Father Joseph Maguire
is now performing "miracles" in Dublin and "curing the
incurable" by getting his god's attention for them. The holy man says he
was a hot-shot salesman of electronic equipment in the United States until he
was forty-one, when he turned to the spook-business and discovered his powers by
healing a blind man as soon as he was ordained a priest, twelve years ago.
Whether or not you believe in the supernatural, you may think there is little
difference between the two kinds of magic, but that is because you have judged
only by externals. There is an enormous difference between the conceptions of
magic in the two innately different mentalities. A White man, knowing how
Christians envisage the intercession of their god in mundane affairs, is apt to
think, if he is a Christian, that the savages conceive their magic in the same
way and err only because they do not invoke the right deity or, if he is a
rationalist, that there are only superficial differences between the two
superstitions.(1) (1. The residue of the Christian superstition, poisoning the
minds of men who imagined they had emancipated themselves from it, long
perverted the study of ethnology, depriving it of a scientific basis. By far the
most influential writer of such unscientific ethnology was Leo Frobenius,
who was born in Berlin in 1873 and was, so far as I know, a German, perhaps a
descendant of the famous publisher. If he was a German, he, who would have felt
insulted by a suggestion that he could believe the Christian myths, must have
been unaware that he started from an essentially Christian premise that made him
incapable of objective observation, vitiated all his investigations, and made
his conclusions not only nugatory, but, given his prestige as a pioneer in
ethnological study of savages, highly pernicious. Strange as it seems in a
rational man who had abundant opportunity for observation of other races, he was
determined to disregard the facts of biology and assume there were no innate
racial differences. His ethnological investigations in Africa, beginning in
1904, if not earlier, won him the distinction of an appointment as director of
the Deutsche Innerafrikanische Forschungs expedition, which he led to
Nigeria in 1910, where he made the then sensational discovery of sculptured
heads of terra cotta and bronze that show a fairly high degree of ability, both
artistic and technical. (The sculpture was not the work of Negroes.) That made
him famous and an authority on "African culture," which he
persistently overrated, and on which he based his strange system of historionomy,
for which he is now best known. (See especially his "Kulturgeschiche
Afrikas, Prolegomena zu einer historischen Gestaltlehre" (Zürich,
1933). He has often been compared to Spengler, whom he criticized adversely for
limiting himself to the history of civilized nations and failing to extend his
theory of history to primitive tribes of the pre-historical past and the
present, whose "cultures," he claimed, underwent a comparable
life-cycle. Spengler took the criticism seriously and embarked on the studies
contained in the book that disappointed and embarrassed his admirers when it was
posthumously published at Munich in 1966: "Fruehzeit der Weltgeschichte.")
In a preface that he later withdrew, Frobenius confessed that as a boy he had
been fascinated by the artifacts of primitive peoples on display in Berlin and
became convinced of the uniformity of human nature in all the peoples of the
world, which was "the key to the interpretation of all human activities and
of all the external manifestations of the mental qualities of all races."
He writes as though he had made a great discovery, evidently unaware of the
Christian origin of the juvenile idea that froze his mind for all the rest of
his life. His most popular and generally influential book was translated into
English in 1909 as "The Childhood of Man" (reprinted, New York,
Meridian, 1960). The Congoids of Africa today reproduce the lost childhood of
our now senescent race! Frobenius wrote of their crude artifacts with such
fervid admiration that he is said to be responsible for the vogue of collecting
such stuff as "art" rather than as ethnological curiosities, and for
the even stranger vogue of imitating the supposed naivete of "primitive
art" in the grotesque daubs and malformed stones that deface so many modern
art galleries.
We all know what pictures of their compound deity and his various activities
Christians of our race form in their own minds according to the theology of the
particular cult they have adopted. The sacred scenes depicted by their
imaginations are naive, but not repulsive, childish, but not foul.(2) We can
never even imagine how radically different are the pictures in the consciousness
of a Congoid. (2. The mental pictures are not even Judaic. One has only to
inspect the innumerable religious paintings, from Giotto to Ingres, to see that
the aesthetic conception is distinctively and fundamentally Aryan. Many artists,
for example, depicted the Virgin Mary as a beautiful and blonde Nordic, but when
they made a conscious effort to portray Jews, they merely depicted Aryans with
unbecoming features. Furthermore, the clarity of composition, the true
perspective, the accuracy of human portraiture, and the harmony of colors, all
conform to a criterion of beauty that only the Aryan mind can desire or even
conceive, and which only a few talented Jews have ever acquired the technical
ability to imitate successfully. Hieronymous Bosch strove to depict the
most grotesque and repulsive elements of Christian theology, but nevertheless
his paintings show a clean symmetry (as well as a subtle humor that many
overlook) that belongs only to European art; his worst devils and their
malformed familiars are grotesque and horrible, but they are not filthy.)
Noel A. Hunt, whose many years of experience with Bantus and close
observation of them has enabled him to ascertain their mental processes and
beliefs "so far as we are capable of understanding those beliefs," has
given a succinct summary of his findings in two recent issues of "The
Covenant Message" (Vol. LIII, Nos. 7 and 8), from which I shall quote:
"A White man can no more think like a Black than he can think like a
bee. For this reason Whites find it difficult to understand Black religious
beliefs. The difficulty is increased by the imprecision and lack of clarity
characteristic of African thought... It is, of course, equally difficult for the
Black man to understand the White, but that is another story.
"In the Negro spiritual world all spirits are accessible to man. Not
only can they be reached, they can often be manipulated by an expert. This is
true whether we speak of the benevolent tribal and family spirits or the
innumerable malignant and evil spirits. It can thus be said that the religious
beliefs of the Black are shamanistic...
"The Black believes that when something untoward happens this can only
be because of the action of a spirit, whether benevolent or malignant. It is
thus vital that the cause of the visitation should be ascertained. This can only
be done by consulting a 'witch-doctor.' This expert will, for a fee, indicate
whether it is the family spirit drawing attention to itself or the work of a
wizard employing an evil spirit. Only the expert can advise on what
counter-measures are required to put things right...
"The African... knows that if he can but find the right man with the
right spells all will be well.
" Never for one moment, Christian or not, does he doubt that the powers
of evil can be used against him."
"It is probably impossible for the White man to visualize, let alone to
understand, the world in which the Black man lives. It is a world in which
nothing is fixed or permanent, a world in which the sun could easily rise in the
west at the behest of a powerful witch-doctor. It is a world through which he
moves at the mercy of forces which he cannot understand or control, and which
may be loosed on him at any moment. To us, to live in a world without any fixed
reference points is probably to be mad. In fact, one could argue that in this
aspect of his life the African is in fact mad.
"To us, anyone who knows that by using mumbo-jumbo, cantrips, and the
body of a dead fowl he can interfere with the laws of nature is mad. The African
knows with utter certainty that he can do this...
"In the African scheme of things the only real people are those of your
own tribe and totem. All others are non-persons, and by definition hostile.
"The range of evil spirits is vast indeed: 'Our name is Legion, for we
are many.' They range from the spirits of ancient Portuguese traders and
explorers, through the spirits of baboons and other wild animals, elemental
earth spirits and the ghosts of those who have not been properly laid to rest.
Thus they are perpetually seeking a human host.
"These spirits can be put to work by anyone who chooses to hire a wizard
or 'witch-doctor.' Only another wizard can identify the offending spirit and
counter its activities...
"The belief in witchcraft, or better the absolute certainty that it
exists and is daily used, is common to every Black no matter how great his
apparent degree of sophistication. To this rule there are no exceptions... Every
Black leader has his own wizard, deny it as he may. For that matter, so do
football teams. This is because in this way alone lies safety and profit."
I have extracted enough of Mr. Hunt's observations to show you the enormous
difference between the way in which a White Christian visualizes the
supernatural powers in which he believes, and the way in which a Congoid
"convert" visualizes the powers he designates by the same words,
believing that the Christian witch-doctors have a powerful fetish and can make
big magic, "vodu" or "juju" , which, in some circumstances,
may be as good as, or even better than, the work of his tribal wizards. In any
event, although the Black knows that White men are, by virtue of their race, his
enemies, so long as he cannot exterminate the hated beings, it is expedient to
conciliate them by pretending to believe what they say and to use their odd
witchcraft, which served them so well in the past, for what it may still be
worth.(3) (3. The boss niggers who come out on top when parts of Africa are
returned to savagery naturally invoke the sanctions of the native religion. The
Belgian Congo was given to a beast called Patrice Lumumba, a pious Roman
Catholic, who owed his prestige to the fact, attested by his principal aides and
"campaign managers," that he was invulnerable (bullets passed through
him without leaving a mark), could walk through stone walls, had eyes that in
the dark projected a beam as bright as the headlights of an automobile, and had
mastered the art of being in several places at one time. That was fine until
some open-minded niggers ascertained by experiment that he was not in fact
invulnerable to axes. In Ghana, another rabid animal, Kwame Nkrumah,
B.A., Lincoln University (Pennsylvania); S.T.B., Lincoln University; M.A.,
University of Pennsylvania; M.S.Ed., University of Pennsylvania; LL.D., Lincoln
University; LL.D., Wilberforce University (Ohio); and in 1944 a member of the
faculty of the once respectable University of Pennsylvania, reached a working
agreement with the federation of witch-doctors, and, to the terror of the
anthropoid animals he ruled, prowled at night in the shape of a white cat in
hundreds of places at the same time and thus kept his eye on everything and
everyone. He was, of course, lavishly financed by the idiot tax-payers of
Britain and the United States. He was often seen walking on water, presumably
having learned the trick from Jesus, who was depicted sitting with him side by
side, to the great satisfaction of pulpit-punks in the United States. Later
official posters showed Jesus handing the Keys of Heaven to Nkrumah, his
successor on earth. That is the kind of "forward-looking religion"
that makes "liberation theologians" squeal with delight, and "Nkrumahism,
the highest form of Christianity," might have had a bright future in the
United States if the black animal had not been squelched in 1966.)
There can be no reasonable doubt about the accuracy of Mr. Hunt's
description, which, if he had been writing for an ethnological journal, he could
have completed by including matters that would have left nice Christian readers
in a state of shock. All this, of course, will be frantically denied by
Christian dervishes, whose business depends on their customers' acceptance of
the absurd and degrading superstition about "equality" and
"underdeveloped nations," and denied as shrilly by "Liberal
intellectuals," whose interest, needless to say, is never in facts, but in
what their itching malice wants their betters to believe.
If you should want it, however, there is now available authoritative
confirmation of Mr. Hunt's description from an unimpeachable source.
Although that reverend mongrel, Milingo, is kept in storage at the Vatican,
he has written a book, "The World In Between", to instruct Catholic
priests in the jungles now called Zambia and Zimbabwe how to vend Christian
magic to the savages, as he did. In the ruins of Salisbury, now called Harare,
Mugabe, the rabid beast to whom English traitors and American nitwits delivered
Rhodesia, maintains some of the externals of civilization to impress stupid
White tourists, whom it is profitable to cheat while deluding them about what
has really happened to what was once a civilized country. There is a newspaper,
published in English, called "The Herald", which, on 15 July 1985,
published a review of Milingo's book, written by a savage named Steve Mpofu,
who has been taught to write a more or less passable English.
Mpofu praises Milingo for his "special gifts for healing and driving out
evil spirits" and his discovery of how "to combine the characteristic
teachings of African religion and Christianity... Milingo realized that although
the missionaries told the people that the spirits did not exist, the people
continued to believe in them even when they had accepted Christianity. The only
hope for the church then, lies in the penetration ["sic!"] of funeral
rituals, marital ceremonies and some other areas where Africans have remained
themselves." (Your guess about what the nigger thinks 'penetration' means
is as good as mine.) In short, we are told with notable frankness, "Milingo
has at long last brought the solution for the African Christian who has been in
a dilemma. If the African was practicing both religions it has not been a matter
of what [sic] is better than the other but "what can be obtained from each
side."
Mpofu adds that "missionaries all over the world should read this book,
which should give them food of thought." It should -- if there are still
missionaries who imagine they are spreading the now virtually extinct religion
of Western Christianity, instead of using the Marxian Reformation to destroy our
race. They would finally perceive that neither they nor any of their numerous
predecessors ever made a single sincere convert of another race. The many
missionaries who imagined that they had done so were prevented by their
superstition from realizing that the words they used had, necessarily, vastly
different meanings in the vastly different minds of other races.
In the meantime, you should profit from my extracts from Mr. Hunt's article
and should undertake for yourself a study of the mentality (if that is the right
name for it) of the savage race. As you know, Americans, their minds filled with
Christian "ideals," have resolved on Integration, and you may be
curious to know what will be in the minds of your grandchildren or
great-grandchildren, if you have any. They will, of course, think like Milingo
and probably look like him, too. By that time, no doubt, if you are a good
Christian, you will be up somewhere in the clouds with Jesus, who, looking down
at your brutish descendants, will say, "Well done, my good and faithful
bird-brain. Here's an extra lollypop."