Dominique Venner – Ein Blutzeuge aus Frankreich und Leon Degrelle’s Wallonien

Übermensch – Ein Blutzeuge aus Frankreich(Martyr’s of France) und Leon Degrelle’s Wallonien Volunteer SS Division of French Belgian’s fighting in true European Spirit side by side with their rival Flemisch Belgian Kameraden – Für Europa, Für den Heim und Vaterland. Für Blut und Boden, binden das Blut und Mythen uns und schmieden uns in die höchste erleuchtete geistliche.

 

Dominique Venner

 

Dominique Venner

The Reasons for a Voluntary Death

Dominique Venner

I am healthy in body and mind, and I am filled with love for my wife and children. I love life and expect nothing beyond, if not the perpetuation of my race and my mind. However, in the evening of my life, facing immense dangers to my French and European homeland, I feel the duty to act as long as I still have strength. I believe it necessary to sacrifice myself to break the lethargy that plagues us. I give up what life remains to me in order to protest and to found. I chose a highly symbolic place, the Cathedral of Notre Dame de Paris, which I respect and admire: she was built by the genius of my ancestors on the site of cults still more ancient, recalling our immemorial origins.
While many men are slaves of their lives, my gesture embodies an ethic of will. I give myself over to death to awaken slumbering consciences. I rebel against fate. I protest against poisons of the soul and the desires of invasive individuals to destroy the anchors of our identity, including the family, the intimate basis of our multi-millennial civilization. While I defend the identity of all peoples in their homes, I also rebel against the crime of the replacement of our people.
The dominant discourse cannot leave behind its toxic ambiguities, and Europeans must bear the consequences. Lacking an identitarian religion to moor us, we share a common memory going back to Homer, a repository of all the values on which our future rebirth will be founded once we break with the metaphysics of the unlimited, the baleful source of all modern excesses.
I apologize in advance to anyone who will suffer due to my death, first and foremost to my wife, my children, and my grandchildren, as well as my friends and followers. But once the pain and shock fade, I do not doubt that they will understand the meaning of my gesture and transcend their sorrow with pride. I hope that they shall endure together. They will find in my recent writings intimations and explanations of my actions.
In a recent essay on religion, Venner wrote:
Europe since earliest antiquity has always been ruled by the idea that each individual is inseparable from his community, clan, tribe, people, city, empire, to which he is linked by a bond more sacred than life itself. This unquestioned belief, of which the Iliad offers the oldest and most poetic expression, took various forms. Think of the worship of ancestors for whom the city owed its existence, or the loyalty to the prince who was its visible expression.
The first threat was introduced by the individualism of early Christianity. The idea of a personal god emancipated men from the hitherto unquestioned authority of ethnic gods of the city. Yet the Church itself reimposed the idea that the individual will could not order things as it pleased….
Still, despite this individualistic and materialistic logic, we have long maintained communal ties of birth and fatherland and all the obligations these imply. These ties have been progressively destroyed across Europe in the decades following World War II, while the triumphant consumer society arrived from the United States. Like other European countries, France has gradually ceased to be a nation (based on nationality, common birth) to become an aggregate of individuals united by their pleasures or the ideas they have of their interests. The former obligation to “serve” has been replaced by the general temptation to “serve oneself.” This is the logical consequence of the principle that founds society solely on human rights, thus on each individual’s interests.
And now, before our eyes, this repulsive logic faces a revolt from the depths. We are witnessing the unexpected awakening of all those who, through atavistic reflexes, feel deep down that unquestionable ancestry is what make a clan, a people, or a nation.

33rd SS Charlemagne 28th SS Wallonien

Ein Blutzeuge aus Frankreich by Blutzeugen

Ein Mann, ein Wort, die große Tat
Ein Ruf erschallt durch Europa
Ein Wille unermesslich groß
Weckt endlich was euch inne wohnt
Fühle keine Angst und keinen Schmerz
Weil ihr altes Gift nicht in mir wirkt
Ein großes Leben starb im Mai
In Notre Dame war es soweit!

Refrain:
Und übergeb´ ich auch dem Tod dort meinen Leib
Leben das heißt Kämpfen gegen das was mich verneint
So sollt´ mein Handeln für euch eine Mahnung sein
Erwacht aus eurem Dämmerschlaf und seid endlich bereit
Das zu opfern, was euch ist das höchste Gut
Drum werd´ endlich Blutzeuge, der ewig in euch ruht!

Ich rufe euch auf zu einem Kampf
Den ich nun nicht mehr erleben kann
Schmiedet in Eisen euer Schwert
Denn unser Blut das ist es Wert
Doch lass zurück die geistig Schwachen
Die nicht aus ihrem Schlaf erwachen
und lass sie feige Lumpen bleiben
Die ihren Kopf zum Feinde neigen!

Refrain:
Und übergeb´ ich auch dem Tod dort meinen Leib
Leben das heißt Kämpfen gegen das was mich verneint
So sollt´ mein Handeln für euch eine Mahnung sein
Erwacht aus eurem Dämmerschlaf und seid endlich bereit
Das zu opfern, was euch ist das höchste Gut
Drum werd´ endlich Blutzeuge, der ewig in euch ruht!

Und mag der Rückschlag
Auch groß sein
Dann lass die Zweifler
Dort ganz allein
Und hinterfrage
Niemals den Kampf
Der gilt dem Blut
Und Vaterland!

Refrain:
Und übergeb´ ich auch dem Tod dort meinen Leib
Leben das heißt Kämpfen gegen das was mich verneint
So sollt´ mein Handeln für euch eine Mahnung sein
Erwacht aus eurem Dämmerschlaf und seid endlich bereit
Das zu opfern, was euch ist das höchste Gut
Drum werd´ endlich Blutzeuge, der ewig in euch ruht!

Dominique Venner vergessen bist du nicht
Ein Teil von dir lebt nun auch in mir!

English

A man, a word, the great deed
A cry resounds throughout Europe
A will beyond all measure
Finally show what you are made of
Feel no fear and no pain
The old poison does not affect me
A great and noble life ended in May
In Notre Dame it was done

And even if I hand over my body to death
Life means to fight against what denies me
So my actions shall be a reminder for you
Awaken from your twilight sleep and be ready
To sacrifice what is your highest good
So become the blood martyr that eternally rests in you!

I call you to attend a fight
Which I can no longer see
Forge your swords in iron
For our blood is worth it!
But leave behind the spiritually weak
Who do not awake from their deep slumber
And let them remain cowards
Who turn away from our enemy

And even if I hand over my body to death
Life means to fight against what denies me
So my actions shall be a reminder for you
Awaken from your twilight sleep and be ready
To sacrifice what is your highest good
So become the blood martyr that eternally rests in you!

And may the setback
Be great
Then the doubters
Left behind
And never question
This fight
For Blood
And Fatherland!

And even if I hand over my body to death
Life means to fight against what denies me
So my actions shall be a reminder for you
Awaken from your twilight sleep and be ready
To sacrifice what is your highest good
So become the blood martyr that eternally rests in you!

Dominique Venner you are not forgotten
Part of you now also lives in me!

Knight, Death and the Devil

This is all, or at least said that most of what makes me more than anything today other outraged and made me a rebellious.

I hasten to add that there are many other reasons for my rebellion, my hostility to the world of sex, fun and money. I stand by my disgust with the smug confidence trick of the powerful and impotent men of our decadence, that thoroughly corrupt figures who kowtow to the now effective powers, before the new mafias. Yes, the arrogant, pathetic media or advertising popes or rafting in religion, in politics or in the financial me more contempt than real anger a. to revolt against them, would grant them a substance that lacks them completely. In my previous life I once against a man up gestanden1 whose policy appeared ominous to me. But this man I then thought hateful possessed, nonetheless a real size. Today, given this overbearing and harmful dwarfs, I’m a Unyielding. In other words, I do not do with, I’m cross. For some time now I no longer believe in their katzbuckelndes, moralizing talk behind which they hide their shabby intrigues.

Far away from this world, to which I care the proper distance, I feel intimately connected with another great Indomitable from a distant time, thinking of no one more and still the paradigm par excellence remains: the Knight of Dürer.

Knight, Death and the Devil … an admirable engraving by the German artist Albrecht Dürer from 1513. This brilliant artist, the many edifying religious works were commissioned, presents here a peculiar, bold provocative sense of freedom to the day. In that time it was frowned upon, with such things as death and the devil to drive irony; the good people and others also had afraid of, and this fear was strongly promoted by those who always take advantage of the fear. But to him, the lone knight of Dürer, a strange, ironic smile is on his face. He rides on a calm indifference. The devil he did not even give a glance. Here this scarecrow to be highly dangerous: The devil was the great fear of that time, as many press photos of dances of death and the common indulgences into clear. He lies in wait to seize the dead and throw them into eternal hellfire. The knight scoffs and scorns the ghost that appears ridiculous in Gestaltgebung Dürer. The death? The knight knows him well. He knows that he is always at the end of the path. So what? Despite the hourglass, it vibrates to remind us of the inexorable Thither flow of life, death can to have him nothing. immortalized by the image of the Knight of Dürer will forever live on in our imagination, continues through the times. Alone, in the solid pace of his war-horse, the sword at his side, riding the famous rebel of Western art to meet his fate,. Through the woods and our world of thought, without fear and lamentation He embodies an eternal shape of that part of the world, which we call Europe.

The image of stoic equanimity Knight has often accompanied my own rebellion. I have in fact a rebellious heart, I’ve always rebelled against the rampant ugliness, the meanness that would like to play as a virtue, against the lies that be translated to truths. I have never ceased to rebel against those who have wished for the death of Europe as a culture, as a unity of many nations as power before our eyes; Europe, without which I would be nothing. My life fell partly with a period of decline for French and Europeans together, accelerated by the disasters of the, century of 1914, the aftermath of the Second World War and the Algerian War, and not least the American-style globalization.

Despite the vainglorious illusions, which were then cultivated in France as elsewhere, it clear to me, the very young man, even then one that the two superpowers who negotiated at Yalta in 1945, America and Stalinist Russia, the Europeans the reins of their own fate had torn out of his hand, which was reflected also in their daily life and imagination. After 1990, after the fall of the Soviet Union, this was even increased when the US, not forced on the only remaining superpower the other nations and peoples of the world with the financial globalization her civilization culture model by they reduced their appreciation to consumers completely useless disposable products ,

A culture of self-hatred

While I thought of the great upheaval which accompanies the umvolkung and the conquest of Europe by Islam, I came to the inevitable conclusion that the Europeans have accepted the almost unimaginable for so long because they of an ancient, skilfully manipulating strategy of debt and compassion, have been underpinned religious, internally decomposed. You have feelings of guilt instilled for sins’, which, although it was so not exist, nevertheless internalized slavishly.

The Stoics was always keen to learn the good life and the good death.
They were, so to speak athletes of will, their ethics shared by men and women alike, both in the past and in modern times. Because there is a stoicism, even a heroic women, that has nothing to do with war. The daily heroism of women, another word for stoicism is the least respected by the popular discourse. Yet only a blind overlooks such heroism behind the force that is necessary to the tasks to cope with the continuous rebirth of life that takes the woman to be.

The young stranger from Berlin

One of the most shocking contemporary testimonies of female stoicism was us, according to Dante’s style, handed down by the memories of a young German woman in the tragic days of the defeat of their country in 1945 in Berlin. According to their wish these memories remained anonymous – one understands why, after reading it, and it is filled with admiration. In 1954 the text was translated into English and published. 2003, two years after the death of its author, whose identity was revealed, it was reissued. A French translation appeared in 2006 under the title Une femme à Berlin. Journal, 20 avril-juin 22 1945th

This young, apolitical German journalist who should be certainly been a beautiful, vivacious woman, was traveled for professional reasons a lot in the world. You spoke a little Russian. Like many other women, she also went to the end of April 1945 in the fatal trap that had become Berlin during the collapse of the Empire and the arrival of Russian troops. It was, apart from a few old men, to be seen in the big city, not a single man more. All men had been either killed or sent elsewhere in the last fights. As the young Berlin must suffer the fate of all women who are trapped in this hell: repeated rapes, accompanied by multiple acts of violence by a brutalized, vodka, victory and revenge drunken soldiery. Without water, without management, excluding food, attacking from the bomb smashed city was back to the Stone Age.

The young Unkekannte told about their fate and that of at the women in their environment. Hour after hour of horror and terror will be described, often with a touch of irony and enlivening indifference. “Win over death makes more”: This statement comes in her diary before being reviewed. In fact it has survived everything, both physically and morally. This victory over the fate and misfortune is undoubtedly the most admirable in this gripping book. The reader fluctuates back and forth between admiration and pity scared. Rarely a so heartrending and faithful witness to the deepest hell is filed. In this test, after days of panic and terror, after the rape and all adversaries, which had to endure with so many others, this young woman has come to a kind of stoic calm. Her diary of horror brings a strength, a courage and vitality expressed that are indestructible. Since it is recognized that this young woman was able to escape in part because it has daily guided her secret diary in a shabby booklet or on measly scraps of paper. By found himself in this way, and liberated by the catharsis of writing, she never gave up. “What we need is food for the soul,” she says. And since it has broken away from any religion, they found that food in itself and its culture. And light- carefully she writes: “Now I know that we are in a fix German, but our good old sun still shines in the sky.” And elsewhere: “I know that I belong to my people, even now.” With her you will not find self-pity. The defeat and everything they had in the wake, she has not crushed, let alone made her mind to naught. Your inner freedom has survived everything. If ever was tacit stoicism yet, then here.
The culmination of wisdom

The word, tacitly ‘came under my pen to describe the stoicism of young unknowns from Berlin. But that has a bearing on our spiritual condition, and the Tacit must be thought through. The Diary from Hell ‘of young Berlin woman has helped her, as indeed is the case with any intense experience that profoundly affects our spirituality, our mental life. Spirituality, an ambiguous term, this is not synonymous with the supernatural, but precludes the raw materiality. In a word: sex is part of the materiality, the love of spirituality.

The awakening and deepening of the spiritual life that one finds in the young stranger from Berlin be promoted through reading appropriate thinkers and thinking about their works. Such spirits are called way, religious, spiritual or philosophical reformers. They never rise out of nowhere and for no reason up: Homer, Epictetus, Confucius, Buddha, Jesus, Luther and Nietzsche were only in their time, after certain events, in response to appear on a certain need and a collective ferment and cause a loud echo , A prophet or reformer arises always from the meeting of an exceptional mind with the expectations of an era. Their work is always transmitted from Volkserweckern which play a crucial role, even if the story its name sometimes forgets.

Dominique Venner shoots himself on 21 May 2013 at 14:42 in the Cathedral of Paris.
In his blog and in a letter he put the reasons for his suicide are:
“I surrender myself to death, to awaken the sluggish spirits from her sedation.”
I am physically and mentally healthy and filled with the love of my wife and children. I love life and have no hope of a hereafter, if necessary to the continuance of my race and my mind. However, since the evening of my life floats my French and European homeland in danger, I have decided to act as long as permitted by my powers. I think it is necessary to sacrifice me to pull us out of the lethargy that imprisons us. I waive the rest of life, which still remains to me, for a basic act of protest. I choose a powerful symbol, the Cathedral of Notre Dame de Paris, which I respect and admire: the genius of my ancestors has to establish, on a place of worship, which is much older and is reminiscent of our reach far back into the history of roots.

on 12 May 2013 written nine days before his suicide

Dominique VENNER, historian, writer, born on April 16, 1935 in Paris, father of five children. He published nearly fifty works and was editor of the French prestigious magazine La Nouvelle Revue d’Histoire, which he had founded of 2002. The once recognized vocation served him as a guide his life. As Benoist Méchin before him led him the critical observation of the present to the study of history. On his 18th birthday he enlisted and then as a volunteer for the war in Algeria, which was highly significant for his career in the famous military school of Rouffach. In 1966 he founded the magazine Europe Action, which should be for the identitary revolution throughout Europe decisively. In 1970 he presents his political activities a, turns to the meditative historical consideration to and written pioneering works such as the Baltics (1974), the German Free Corps the years 1919 to 1923 dedicated, Histoire et tradition des Européens. 30 000 ans d’identité (2004), Le Siècle de 1914 (2006), Ernst Jünger. Un autre destin européen (2009) and Le Choc de l’Histoire (2011), which is considered his spiritual legacy, as well as the present here Breviary, which is light in the night over Europe from Reykjavik to Vladivostok.

Notable awards Broquette Gonin Price, 1981 (issued by the Académie française)

Dominique Venner (French: [vɛnɛʁ]; 16 April 1935 – 21 May 2013) was a French historian, journalist and essayist. Venner was a member of the Organisation de l’armée secrète and later became a European nationalist before withdrawing from politics to focus on a career as a historian. He specialized in military and political history. At the time of his death, he was the editor of the La Nouvelle Revue d’Histoire, a bimonthly history magazine. On 21 May 2013, Venner committed suicide inside the cathedral of Notre Dame de Paris

Youth

The son of an architect who had been a member of Doriot’s Parti populaire français[3] (the PPF), Venner volunteered to fight in the Algerian War, and served until October 1956. Upon his return to France he joined the Jeune Nation (Young Nation) movement. Following the violent suppression of the 1956 Hungarian Revolution he participated in the ransacking of the office of the French Communist Party on 7 November 1956.[4] Along with Pierre Sidos, he helped found the short-lived Parti Nationaliste (Nationalist Party) and was involved with the Mouvement populaire du 13-mai (Popular Movement of May 13) led by General Chassin. As a member of the Organisation de l’Armée Secrète, he was jailed for 18 months in La Santé Prison as a political undesirable. He was freed in 1962.

Political writing and activism

Upon his release from prison in the autumn of 1962, Venner wrote a manifesto entitled Pour une critique positive (Towards a positive critique), which has been compared by some to Vladimir Lenin’s What is to be done?,[5] as it became a “foundational text of a whole segment of the ultra-right”.[6] In the manifesto, Venner explored the reasons for the failure of the April 1961 coup and the divide that existed between “nationals” (“nationaux”) and “nationalists” (“nationalistes”) and called for the creation of a single revolutionary and nationalist organisation, which would be “monolithic and hierarchical” and composed of young, “disciplined and devoted” nationalist militants who would be ready for “combat”.

In January 1963, he created (with Alain de Benoist) a movement and magazine called “Europe-Action”, which he later led. He went on to found the Éditions Saint-Just, which operated in tandem with Europe-Action, and which was composed of nationalists, Europeanists, members of the Fédération des étudiants nationalistes (Federation of Nationalist Students), former OAS members, young militants and former collaborators like Lucien Rebatet. He was a member of Groupement de recherche et d’études pour la civilisation européenne (GRECE) (Research and Study Group for European Civilization) from its beginning until the 1970s. He also created, with Thierry Maulnier, the Institut d’études occidentales (IEO) (Institute of Western Studies), and its revue, Cité-Liberté (City-Liberty), founded in 1970. The IEO was an enterprise that worked in parallel and in tandem with GRECE,[8] and the organisation attracted numerous intellectuals, including Robert Aron, Pierre Debray-Ritzen, Thomas Molnar, Jules Monnerot, Jules Romains, Louis Rougier, Raymond Ruyer and Paul Sérant. The IEO was anti-communist, pitted itself against what it saw as “mental subversion” and supported “Western values”. The IEO dissolved in 1971, the same year Venner ceased all political activities in order to focus on his career as an historian.

Career as historian

Venner was a specialist regarding weaponry and hunting and wrote several books on these subjects. His principal historical works were: Baltikum (1974), Le Blanc Soleil des vaincus (The White Sun of the Vanquished) (1975), Le Cœur rebelle (The Rebel Heart) (1994), Gettysburg (1995), Les Blancs et les Rouges (The Whites and the Reds) (1997), Histoire de la Collaboration (History of the Collaboration) (2000) and Histoire du terrorisme (History of Terrorism) (2002). His Histoire de l’Armée rouge (History of the Red Army) won the prestigious Prix Broquette-Gonin d’histoire awarded by the Académie française (the French Academy) in 1981.

In 1995, and with the advice of his friend François de Grossouvre, Venner published Histoire critique de la Résistance (Critical History of the Resistance), which highlighted the strong influence and presence of French nationalists in the Resistance (often called “vichysto-résistants”). The work was criticised by some for failing to probe Marshal Philippe Pétain’s attitude towards the Resistance.[10]

In 2002, Venner wrote Histoire et tradition des Européens (History and Tradition of the Europeans), in which he set out what he believed to be the common cultural bases of European civilisation, and outlined his theory of “traditionalism” (a concept that, inter alia, assesses the specificities of each society and civilisation).

Venner served as editor in chief of the revue Enquête sur l’histoire (Study of History, or Historical Inquest) until its dissolution in the late 1990s. In 2002, he created La Nouvelle Revue d’Histoire (The New Historical Revue, temporarily renamed the NRH in 2006), a bimonthly magazine devoted to historical topics. The Revue has featured Bernard Lugan, Jean Tulard, Aymeric Chauprade, Jean Mabire, François-Georges Dreyfus, Jacqueline de Romilly and former ministers Max Gallo and Alain Decaux. He was a co-host of a radio program on Radio Courtoisie.

Some of his books have been translated into English, German, Spanish, Portuguese and Italian.

Critical reception

As noted above, Venner has been awarded a prestigious prize by l’Académie française for one of his historical works.

When it appeared that the NRH might be dissolved, journalist Christian Brosio (among others) sprang to its defence, claiming the revue was unique in its aesthetic presentation, in its originality in the treatment of subjects covered, the depth of its analysis and the quality of its contributors. Political scientist Gwendal Châton has claimed that Venner has “integrated himself in the strategy of seeking out a newfound respectability: that of an intellectual”, which he has used to “instrumentalise history to put history at the service of cultural struggle” and that Venner’s “traditionalism” and adherence to “European history and tradition” are a mere “rhetorical screen” designed to “mask” an “ideological continuity” from his earlier political activism. Châton also alleges that Venner uses his historical revues to “manipulate history” in the guise of various rhetorical techniques.

University Professor Christopher Flood has noted that the revue generally adheres to a right-wing outlook, commenting: “[…] the overall flavour has been persistently, if subtly, revisionist”.[16] While adhering to Chauprade’s views on the conflict of civilisations, the NRH does not contain explicitly racist themes. In an editorial Venner commented that “The Japanese, the jews, the Hindus and other peoples possess that treasure that has permitted them to confront the perils of history without disappearing. It is their misfortune that the majority of Europeans, and especially the French, are so impregnated with universalism that this treasure is lacking”

Voluntary Death for Europa

On 21 May 2013, about 4 p.m., Venner committed suicide by firearm in the cathedral of Notre Dame de Paris, which led to the evacuation of approximately 1,500 people from the cathedral. He had been an opponent of Muslim immigration to France and Europe, as well as what he believed to be the Americanization of European values and — most recently — the legalization of same-sex marriage in France. Despite the choice of Notre Dame as the place of his suicide, Venner was not known to be religious.

Only hours earlier, he had left a post on his blog, on the subject of forthcoming protests against the legalization of same-sex marriage. In the post, Venner approves of the demonstrators’ outrage at an “infamous law”, but expresses doubt as to the efficacy of street protests to effect social change. He rebukes the protesters for ignoring the threat of “Afro-Maghreb immigration”, which he predicts will lead to a “total replacement of the population of France, and of Europe.” He warns, “Peaceful street protests will not be enough to prevent it. It will require new, spectacular, and symbolic actions to rouse people from their complacency  We enter into a time when words must be backed up by actions.

In a letter sent to his colleagues at Radio Courtoisie, he characterizes his suicide as a rebellion “against pervasive individual desires that destroy the anchors of our identity, particularly the family, the intimate base of our multi-millennial society.” He explains his decision to commit suicide inside the cathedral: “I chose a highly symbolic place that I respect and admire.

Shortly after his death was reported, a number of far-right personalities paid tribute to Venner and commended his public suicide. Marine Le Pen issued a tweet: “All our respect to Dominique Venner, whose final gesture, eminently political, was to try to awaken the people of France.”[25] Bruno Gollnisch described him as an “extremely brilliant intellectual” whose death was “a protest against the decadence of our society.”

Works by Dominique Venner

Dominique Venner was writer and historian. He published about fifty works and published several historical book series. He was editor of the magazine La Nouvelle Revue d’Histoire, which he had founded of 2002. His recognized once vocation served him as a guide his life. He was born on April 16, 1935 in Paris and was the father of five children. As Benoist Méchin before him led him the critical observation of the present to the study of history. After his high school years, and prior to the study of arts and weapons history, he went to his 18th birthday to military school Rouffach in Alsace. He then volunteered for the war in Algeria and took up in October 1956 attending this> medieval feud ‘, which should mean for his career and his maturing much, he has for a decade embroiled him in a wide political commitment, which in the establishment of the time writing Europe Action peaked. About this time in his life he was later to say:

“Without the radical activism of my youth with his hopes, disappointments, unsuccessful conspiracies, without the prison, the failures, without these exciting and cruel experiences I would never become meditative historian who I am today. Only total immersion in the world of action with their dirtiest and most classy sides forged me and led me to understand the story from the inside and to think, as an initiate, not as a scholar, who is obsessed with trivial things, or even as viewers who lets himself be fooled by appearances. ”
Around 1970, he breaks with a political commitment that did not correspond to his appointment. He leaves Paris to accommodate new energy in the immediate vicinity of the woods, and there over the years been a large number of books, by examining the hitherto little explored history of weapons and hunting in the period (uva Dictionnaire amoureux de la chasse (Hunting lexicon for lovers, 2000). in 1970 he conducts a historical book series and is making the same search on the contemporary history to answer his own questions. This work lead to the publication of the Baltics (1974), the German Free Corps the years 1919 to 1923 dedicated (A German hero battle, Luebbe, 1978, Arndt, 1984). Later, he will take up this work again and expand. the result is Histoire d’un fascisme anglais, 1919-1934 (1996), which significantly in particular by revealing information Ernst Jünger has been enriched There will follow many historical works, including Le Blanc Soleil des vaincus (the white sun of the vanquished, 1975) about the American Civil war. Histoire de l’Armée rouge (History of the Red Army, 1981), awarded by the Académie française; Gettysburg (1995); Histoire critique de la Résistance (Critical History of Resistance, 1995); Les Blancs et les Rouges, Histoire de la guerre civile russe (The Whites and the Reds – History of the Russian Civil War, 1997, second edition 2007 exp).; Histoire de la Collaboration (history of collaboration, 2000); Histoire du terrorisme (History of Terrorism, 2002); De Gaulle, la grandeur et le néant (De Gaulle, the size and Nothingness, 2004); Le Siècle de 1914 (The century from 1914, 2006). The latter work represents the third major milestone on its path, the one nor the essay Ernst Jünger. Un autre destin européen (Ernst Jünger, an extraordinary European destiny, 2009) as well as L’Imprévu dans l’Histoire. Treize meurtres exemplaires (contingency in history – Thirteen exemplary killings, 2012) has attributed.

Parallel to his contemporary historical research published Venner 2002 work Histoire et tradition des Européens. 30,000 ans d’identité (history and tradition of European identity 30,000 years., 2004), a profound book that the origin and becoming of European culture – starting from Homer – examined.

Further Cultural Contributions for Europa by Dominiue Venner

After he passed the magazine Enquête sur l’histoire (investigations on the history, 1991-1999), founded in 2002 Venner La Nouvelle Revue d’Histoire (New Journal of History), which is in fact the content and the form to a novelty was.

“We wanted,” he wrote, “call a magazine to life, making the circuit would would with partisan or partial interpretations of history, a magazine that draw a different vision of the past and the future and strive for a European renaissance.”

A reader who asked him about his ‘optimistic’ vision of the future, was Venner following response:

“My> optimism,” as you say, is not> blue-eyed. ” I do not belong to a church that believes everything will be been on. I am aware of the dark sides of our time well aware. but I suspect also that the forces that act on negative today the fate of the Europeans, are being undermined in future by vibrations of historic proportions. To get a real awakening, the Europeans will have their ancestral consciousness and the long memory to which they have been brought back to conquer. The looming acid tests will help us by making us of all that has infected us from scratch, free. At this presumptuous task I am committed. She has few precedents and is not at all political. About my mortal person, the once ignited flame will never go out, I’m sure. “

Commenting on Venner book Le Choc de l’Histoire (2011), which was interpreted as a kind of intellectual legacy and a summary of his work, the magazine Le Spectacle du monde wrote:

“Dominique Venner builds patiently, stone by stone, a very original work, whose majority Europe dedicated in the 20th century, which in its course with the remotest past of the ‘old continent’, its reach back in memory, its deep-rooted tradition connection is brought. So occurs title to title a meditation on the fate of Europe and Europeans to light. “

Since the first, initiated by the Institute Colloquium ILIADE the fact of Dominique Venner finds its full meaning. The Institute for the> long European memory <was founded on June 21, 2014.

The first colloquium was the person Dominique Venner dedicated with the following presentations:

Philippe Conrad: D. V. – Historians and historical essayist
Pierre Guillaume de Roux: D. V. – The rebellious heart
Javier Portella: D. V. The lessons of the Samurai
Casa Pound: D. V. from a historical perspective
Bernard Lugan: The spirit of the Freikorps
Alain de Benoist: D. V. – A model of attitude
The second colloquium on April 25, 2015 had> The aesthetic universe of Europeans <about with the aim of the source and the resources of the European identity – today more than ever threatened by foreign cultures – emphasize again.
lectures:

Alain de Benoist: The European art – an art of expression
Christopher Gerard: The Beauty and the Sacred
Jean-François Gautier: The polyphony of the world
Javier Portella: dissidence by Beauty
Other speakers were Slobodan Despot, Duarte Branquinho, Adriano Scianca and Philip Stein, et al with the idea of European power places.
See the report by Benedikt Kaiser: http://www.sezession.de/48919/das-franzoesische-iliade-institut-tagt-in-paris-erinnerung-an-dominique-venner.html
* * *
Instigating a reappropriation THEIR IDENTITY BY EUROPEANS SELF.
The current European citizens ignore the role played by their civilization in the history of the world. This erasure of memory is preceded by the acceptance of a collective disappearance.

The Institute ILIADE opposes such cancellation and will promote the richness of European culture and the reappropriation of European identity by Europeans themselves. The institute wants to obtain an original, innovative and resolute nature the awakening of European consciousness. The appointment of the institute is thus the continuation of the long European memory. To this end, activities in the fields of education, information and communication make it necessary with the aim of history and memory of European civilization to a maximum number of Europeans accessible.

The Institute is engaged in all aspects of European civilization, emphasizes its uniqueness, its grandeur and its still great attraction. It’s about the meaning and feature particular the younger generations of Europeans who will be faced with the likely tragic consequences of current events provide.

The main objective of the Institute ILIADE is to make, in fact, young men and young women who are aware that their story is always pursue further. With a strong culture, in terms of the traditions and values of Europe, bewappnet, they learn to recognize what the adventure that awaits them, poses for risks and sacrifices, but also enthusiasm and joy. They are the initiators of the necessary European awakening, capable civil or political action, for which the cultural and metapolitical dimension is essential. Her motto: to seek to serve a community of fate that threatens to disappear unless they articulated fate itself.
In the continuity of thought and action of Dominique Venner is the history of essential matrix of a deep meditation with a view to the future even as a place of the unexpected, where all options remain open.

The originality of the Institute Iliad consists mainly in a restatement and updating of knowledge to make the serious content in combination with the digital technology use to the understanding of the general public more accessible. The aim is to demonstrate an authentic pedagogy and simultaneously complementary to cooperate with other foundations that work out the same goals.

The Institute ILIADE basically promotes a worldview that is in total contradiction to the deadly presence and an attitude of intransigence against the zeitgeist, and this with all available means (viral communication, books, press, education, organization of events and cultural activities, construction and operation networks …)

The tradition is a voting decision, a whisper of ancient and future times.
They revealed to me who I am. She tells me where I came from. I come from the land of the tree and the forest, the oak and the wild boar, the vine and the pitched roofs, the epics and fairy tales, the winter and the summer solstice, the blond children and the bright eyes, the insistent deeds and adventurous dreams of conquest and wisdom. I come from the country where you do what you have to do, out of respect for yourself. That’s why I’m a rebellious heart, a rebel from loyalty.

We have the comfort, the knowledge and the abundance. But our cities no longer worthy of the name, and our traditional homelands are no longer what they once were. The acting out, yes: The Verkultung every possible perversity prevents us courtesy and patience. The money has become the sole yardstick of all values. Under the guise of “democracy” we are not free.

The causes go far back. But history never stands still. For the French and Europeans it is time to wake up and to break free. But how? Certainly not by mere tinkering with what has led us into this situation. since Homer If we do not have religion that keeps us grounded, as we have but a rich, but hidden memory, a treasure of all values on which we can base our future renaissance.

Before abyss that opens before our feet, before the wrong voracity of the financial system and the imminent danger of a clash of cultures on our own soil, the present> Breviary <has the task of our memories awaken and to open up new paths, to think differently, to live and to act. Just so everyone will be able to get higher models rebuild in faithfulness. ”
Dominique Venner.

“It seems as if some people are a Human Sacrifice, I myself am a Human Sacrifice by living…” “My death began many years ago and continues to be horrible, Once this torment ends, welcoming death I can finally rest.”

Mike Järnsida Strobach

 

 

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