By unserious men, I will be accused of “ruining” some holidays. When one understands that Christmas is especially derived from the Saturnalia,[1] a reference to the Jewish God overthrown by Jupiter, and Easter is a reference to the subversive figures of Ishtar and Esther,[2] particularly as mothers or sacred whores of a Jewish God, they may, initially, grow irritated. I will say two things on this point.
First, holidays are first and foremost celebrations of the seasons. As this study explicates, we desire our race to be immortal, to stand against time and the seasons, elements embodied by the Jewish God Saturn, Chronos or Coronus. [3] Indeed, the Jewish religious calendar, to which the Christian religious calendar owes inspiration, appears to be itself a reference to the fixed pattern of Jewish infiltration into a foreign land and subsequent flight from that foreign land.
For instance, the calendar begins with Nisan a month correlating roughly with March or April. It is a month of frugality and abstemiousness, a month that contrasts especially with the seventh month, Tisheri, תִּשְׁרֵי. Tisheri is the first month of the Jewish civil calendar. Tisheri is when the holiday Sukkot falls, commonly translated as “The Feasts of the Tabernacles.”[4]
Hence with Tisheri, we have, perhaps, a sense of a golden middle period of Jewish inhabitation. The word Tisheri comes from the Akkadian tašrītu meaning “beginning.” Speculatively it refers to the beginning of “good times” or the beginning of Jewish dominance. That is the seventh month is certainly significant. The number seven appears to be a reference to the proto-Jewish God Saturn.[5]
During Nisan, on the other hand, Pesach or “Passover” is celebrated. Pesach is a celebration of the Israelite flight from Egypt. It features centrally the unleavened flat bread Matzah or the “bread of affliction” which Jews are obliged to eat so that they “remember” they came out of “the land of Egypt in haste.”[6] In fact the name of the month itself appears to be a reference to this. Nisan, related to nis, נִיס, meaning “fugitive,” likely means “their flight.”
It is of course no coincidence that Easter, or La Pasqua,[7] celebrating the resurrection of Christ, “the paschal lamb,” roughly coincides with Passover. Indeed, the paschal lamb, which is identified with Christ, is also a reference to the lambs that are slaughtered so as to protect the Israelites from Yahweh as he kills the firstborn of Egypt. Jesus’ name itself means “Yahweh saves.”[8] It may be, at least in part, a reference to the salvation provided by the paschal lamb in Egypt.
This study argues that both Christ, and Dying-and-Rising Gods that predate him, function as metaphors for the Jewish or proto-Jewish expulsion/hiding and return cycle. Here Jesus, the sacrificial paschal lamb, emerges from a period of suffering or affliction and returns triumphantly among men, as the sympathetic, venerated martyr.
In other words, both the religious calendar of Jews and Christians, and their holidays, merely become references to a Jewish inhabitation/expulsion cycle. It should be said as well that the Jewish calendar is lunisolar in contrast to the solar Gregorian and Julian calendars.
The Christian holiday Easter as well is based on a lunisolar calendar. This is why Easter is on a different day every year in contrast to the fixed holiday of Christmas. This is a detail of great symbolic importance as we understand Aryans as solar beings, represented by solar, diurnal, celestial gods like Apollo. On the other hand, we understand Jews as lunar, nocturnal, chthonic beings like Nanna/Sin.[9] Our holidays should certainly be based on a solar calendar.
Regardless it is better we understand ourselves above seasons in precisely the manner the sun is above seasons, creating them as opposed to at their whim. Thus also in this way above “holidays.” This is not to argue, of course, that holidays are to be discarded. We are fools if we miss such an incredibly powerful opportunity for propaganda. Indeed, childhood memories are disproportionately connected to holidays. They are optimum for the insertion of AIM. However they are to be replaced in some instances and, perhaps, in other instances, redeveloped into salubrious forms with a clear understanding of symbol.
For instance, Easter should be discarded in favor of the Thargelia. On the other hand, the Saturnalia could be positioned as a celebration of Jupiter’s victory over Saturn, while usefully reminding us of an initial period of struggle, a dark time when chthonic forces dominated celestial forces. The once minor holiday of Halloween presents similar opportunities.
Formerly a children’s holiday, at least in the modern world, Halloween tellingly seems to enlarge in importance, especially among increasingly childlike adults, as the civilization declines. The name Halloween is Christian in meaning. It ultimately means “All Saints Day.” “All Saints Day” is a November 1st celebration of all Christian saints, known and unknown.
The Celtic origin of Halloween, on the other hand, is commonly thought to be Samhain, a festival celebrating the commencement of the “darker half” of the year, after the harvest.[10] In a Greco-Roman understanding winter is the Semitic Bacchus’ time or rather Bacchus is a god of winter.
While the problematic nature of Celtic Mythology and symbol is dealt with in book #4 of this study,[11] the problems with Samhain are plain even outside of this context. Samhain was focused on the craven, propitiation of Chthonic and ultimately Semitic spirits, so as not to suffer their punishment. In this way it is not different from Christian ceremony
While the problematic nature of Celtic Mythology and symbol is dealt with elsewhere in this study, the problems with Samhain are plain even outside of this context. Samhain was focused on the craven, propitiation of Chthonic and ultimately Semitic spirits, so as not to suffer their punishment. In this way is not different from Christian ceremony.
Indeed, another possible origin of Halloween, according to folklorists, is the similar Holiday of Parentalia where the charming, blood sucking Manes of Greco-Roman myth are honored. While this Holiday may have included some salubrious aspects in its private component, particularly so far as it called Romans to honor its familial ancestors, its public aspects are revealing. On the Ides of February, a Vestal conducted a ceremony to honor the collective di parentes at the Tomb of Tarpeia.[1][2]
The cult of Vesta is almost certainly Semitic in its origin. This is not to say Vesta herself represents a Jewess or proto-Jew except, that is, through interaction with her “sacred fire.” Indeed, Vesta is a concubine of the Semitic God Vulcan, represented by the sacred fire she protects and by which she is impregnated.[3] The Vestal virgins as well, clear forerunners of the Christian nuns, are both attendants ultimately of the Jewish Fire God.[4][5] She, alongside other earth goddesses and especially Jewish Trivia,[6] represents one of the important models of the European witch archetype.
That this Vestal virgin is honoring the collective di parentes, as opposed to the ruling celestial Aryan Gods who are themselves idealized embodiments of one’s race, smacks of a kind antagonistic democratic spirit especially in context. Here, as well, we perceive a precedent to “All Saints day,” a day when a host of potentially malevolent spirits return.
Indeed, Tarpeia was a Vestal virgin famous for her treachery toward Rome. She becomes, in a sense, a synonym of treachery toward Rome in the ancient context. According to the legend, Tarpeia offered the Sabines entry into the Roman citadel Spurius Tarpeius. For her crime she is crushed to death.[1] In a manner she is not wholly dissimilar from the treacherous women that appear in Biblical works, whether Queen Esther, Judith of the Book of Judith or Delilah.[2] Yet were they succeeded, she failed.
Her closest analog may appear in the modern world with the famous Ethel Rosenberg. Rosenberg was a Jewess convicted with her husband to death in 1953 for the crime of selling nuclear secrets to the Soviets. Further, it seems unlikely Tarpeia is made a tragic warning during this festival designed to honor the collective di parentes. Regardless, vengeance against an overly tolerant Rome seethes as a subtext here. Is this Tarpeia, or the Vestal virgin that represents her, the founding witch of the Halloween cult?
Some folklorist derive Halloween from the Roman festival Pomona and here things get even more Proto-Jewish if this is even possible. Pomona was a wood nymph, a Goddess of gardens and orchards, whose name means “fruit tree.”[3] According to an understanding of symbols examined in this study, that she is given an arboreal and gardenlike identity suggests her strongly as Aryan.
In a story bearing important similarities to Eve’s seduction by the Serpent, Pomona is seduced by the clear Semitic figure of Vertumnus. Vertumnus is a God akin to the Semitic Saturn in that he is a God of seasons and change. Varro tells us that Vertumnus was a major Etruscan God.[4] His name most likely derives from Voltumna,[5] the Chthonic chieftain God of the Etruscans,[6] a group evidently dominated by proto-Jews or crypto-Jews as this study discusses.
Tarpeia’s closest analog may appear in the modern world with Ethel Rosenberg, a Jewess convicted with her husband to death in 1953 for the crime of selling nuclear secrets to the Soviets. Further, it seems unlikely Tarpeia is made a tragic warning during this festival designed to honor the collective di parentes. And if she is, how deeply inappropriate. Hence vengeance against an evidently overly tolerant Rome, as in the Bacchanalia, seethes as a subtext here.
In the myth the proto-Jewish God Vertumnus shamelessly assumes the form of an old woman to gain access to Pomona’s garden. He then seduces her with a parable about the dangers of rejecting lovers. In this book we will discusses how the Serpent in the Garden of Eden also may be understood as representing a magician like Vertumnus. [1]
In any case, Halloween, to the extent it is retained and intelligently developed, should be followed by some November 1st, morning or diurnal vanquishing of Trivia or Vesta-like witches and Chthonic beings. Here children may be given presents for their symbolic deeds. They may be told, “winter does not mean the end of day. The sun, he rules, undying, above, unaffected by all. In fact he is closer in the winter.” After all, as with art and religion generally, holidays are especially useful propaganda vis-à-vis women and children. And no one needs to be told that this is more salubrious propaganda toward the child’s mind than the mercurial and knavish “trick or treat” threat.
It is true, a man deserves a break once in a while so shouldn’t be ashamed to enjoy holidays. Yet there is something overly Epicurean, feminine and childish in believing holidays, like art and religion more generally are somehow for oneself. We are neither against Stoicism or Epicureanism, except to the extent such obvious, “un-Religious” or deracinated concepts are understood as one’s “life philosophy.” Truly, one may easily avoid both being a degenerate and being an unappealing stick-in-the-mud without feeling like a “camel passing through a needle’s eye.” This isn’t rocket science.
[1] See the chapter entitled Saturn: A form of The Jewish God in this book.
[2]See the chapter entitled Easter as Corroborating Evidence for Sin as a Form of the Jewish God in this book.
[3] See the chapter entitled Saturn: A form of The Jewish God in this book.
[4] This study discusses the important symbol in Judaism of the “Tabernacle of Feasts” inhabited by Yahweh.
[5] See the chapter entitled Saturn: A form of The Jewish God in this book.
[6] Deuteronomy 16:3
[7] The Italian word for Easter. It is a reference to the paschal lamb.
[9] See the chapter entitled“Sin” as an Original Jewish God? in this book.
[10] Rogers, Nicholas (2002). “Samhain and the Celtic Origins of Halloween”. Halloween: From Pagan Ritual to Party Night, pp. 11–21. New York: Oxford Univ. Press. ISBN 0195168968.
[11] See the chapter entitled Celtic Mythology as Example of Promethean Transmission in book #4 of this study.
[1] Ovid, Fasti, 2.537-539. Ibid 2.534 for manes; W. Warde Fowler, The Roman festivals of the period of the Republic, p. 306
[2] William Warde Fowler, The Roman Festivals of the Period of the Republic (London, 1908), p. 306 (1899)
[3] Both Plutarch (Plutarch, Life of Romulus, 2.3–6 ) and Dionysius of Halicarnassus (Dionysius of Halicarnassus, Roman Antiquities, 2.1–4) describe phalli appearing in fires by which Vestal virgins are impregnated. The suggestion, especially in Roman Antiquities, is that the fire God Vulcan, who was sometimes understood as an embodiment of fire, was the owner of the phallus.
[4] See the chapter entitled Nuns, Vestal “Virgins” and Aryan Lioness as “Altar-Hearth” in book #4 of this series.
[5]See the article entitled Semitic Mountain and Fire Gods in this book.
[6] See the article entitled The Underworld as non-Aryan, “Sacred Prostitution” and Jewess as “Trivia” in book #1 of this series.
[1] Morford, M.; Lenardon, R. (1999). Classical mythology. Oxford University Press. p. 536. ISBN 978-0-19-514338-6.
[2] All three of these Biblical femme fatales are discussed in book #1. See the chapters entitled Queen Esther: The Instrumentality of Women in Holy Racial War, Delilah: The emasculating and circumcising Jewess and
[3] Ovid, Metamorphoses (trans. Michael Simpson: University of Massachusetts Press, 2001), p. 448.
[4] Varro, De lingua latina V.46: “Ab eis [the Etruscans] dictus Vicus Tuscus, et ideo ibi Vortumnum stare, quod is deus Etruriae princeps”
[5] Eytmology in Propertius, Elegy 4; commentary by L. Richardson Jr. (1977), noting that the etymology is not philologically sound.
[6] Varro, De lingua Latina V.46
[1] See the chapter entitled The Jewish Serpent & Jewish Tree of Knowledge in this book.
The Apollonian Transmission 
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