To first assume a native origination of important terms, myths or symbols among rustic, undeveloped, frequently illiterate Aryan peoples during any period, including especially a pre-Christian “pagan” period is, in my estimation, the dumbest and vainest assumption a man can make.
It is idiotic to assume this indigenous storytelling creativity among Aryans in general. In fact it is perhaps entirely absent as a meaningful tradition when Aryans have appeared in history removed from Semitic or Jewish influence. Here, again, it should be understood that stories, myths and parables, to the extent they’ve proven themselves lasting, were designed, in the main, through the thoughtful alignment of symbols as psychological ethnic weapons and/or mating calls, to wit, REM.
Thus Aryan innovation in this direction, often failing through vast periods of history to perceive the basic purpose of this world-creating medium, has been, in general, stunted. Here is an instance where the Aryan’s “practicality” and absence of faith in intangible, “frivolous” things gets the better of him. Among Aryans story has been perceived often merely as leisure. When it is old, as “culture” to be honored without close scrutiny however useful or deleterious. This is doubly true when it is called “Religion.” Of course, to be clear, to the extent Aryans have developed civilization to a meaningful degree they have never been removed from Semitic influence.
Nevertheless it’s my contention that important “Aryan myths”, whether Norse, Celtic or Arthurian, have often had a foreign, and yes, Semitic origin. What is the basis of this assertion? Interpretatio Romana reveals these things as we shall have a chance to discover. But why should this be a surprise? After all, in the case of a post-Roman Europe, doubtlessly Christianity and the Christian Church played the critical role in the dissemination and admittance of myth among Aryan people, whether Christian myth or pagan. In, all cases, important “non-Christian” myth is received primarily via Christian clergy.
Where it is received outside of the Christian clergy, it is received by the Church’s allowance whether enthused, grudging and even, ostensibly, disapproving. To be clear, Jews and crypto-Jews, who doubtlessly occupied the conscious core of the medieval church, are the primary furbishers. Indeed, one knows clearly from experience that is the rarest Aryan, after all, who would ever desire the charge of heresy over a simple, “frivolous story.” His instinct, when he is brave, is to act and talk directly. Yet story and parable is indirection itself.
Indeed, the Christian Clergy, and its Crypto-Jewish core, served not merely as collectors, curators, interpreters, editors, censors of important “European” myth and folklore but, let us understand clearly, especially formers, designers and inventors. To be sure, I do not claim that these developed myths were not intelligently woven from inchoate native legends and superstitious. Nor do I argue no Aryan had an important hand in the creation or creative and skillful adaptation of even some of the important stories found there. That is, of course, in the most important and fundamental cases, impossible to know.
However, that the non-Jew Gerry Conway created the popular character Punisher or that the non-Jew Roy Thomas was primary in the creation of the wildly successful Wolverine, does not stop American comics as a myth matter from being thoroughly Jewish. Indeed American comics during its creative and influential period was directed and carefully curated by Jews as a form of JEM. This is established beyond a shadow of a doubt in my broader study. These post-Roman myths were, in their most important instances, likewise curated.
Some of the reasons for this should be obvious. The Church sought to control the Aryan exposure to story because it sought to control the morals of the Aryan which originate from story and parable. Its directing Jewish core has always known this. It is in fact the reason the New Testament is a story and not merely a set of orders. Indeed, these myths, particularly in the case of Norse Mythology and Arthurian Legend, often played the role of subtly and, in some cases, unsubtly preparing the Aryan mind for the acceptance of Christianity.
Indeed, in a sense these myths were a Medieval and pre-Medieval form of “Christian Rock.” Yet here the art was much more sophisticated than “Christian Rock” which, in contrast, represents the end of Christian creativity. With the Norse and Arthurian it was tailored to more barbaric and masculine tastes, with a Jew’s admirable sensitivity, precisely to the degree and extent these tastes still persisted. They became as well, of course, useful war propaganda.
Here we must remember that proselytizing Christian priests were often foreign to a people during the spread of Christianity and when they were settled or native, whether born sequestered in the monastery as was Bede or otherwise, they had access to a network of knowledge and learning unavailable to these natives. The denizens of barbaric, rustic Northern European backwaters —to put a needed fine point on this discussion— would doubtlessly place more import on the words, explanations and tales of a priest, whom they were bid to trust and obey.
Our barbarian ancestors would likewise pay more heed to the tales and words of a foreign merchant, particularly a wealthy one. Further, the tales and words of such a relatively sophisticated, cosmopolitan foreigner would simply be more interesting, more worldly, more “wise”, more mysterious, more remarkable, more humorous and more fascinating. These words, in design, would likewise be more carefully considered, more crafted and more meaningful.
Hence the Brothers Grimm, for example, missed much with the assumption that local myths had a native origin. There is perhaps much blinding “nationalistic” vanity to this insistence. Doubtlessly priests like Bede and Geoffrey of Monmouth played to this.
Though, to be fair to the Brothers Grimm and all of our ancestors, they had much less access to the knowledge we have now, much less of an ability to cross reference related myths from disparate times and places and establish clear patterns which clearly indicate continuity. The “coincidences” here are not the consequence of a “collective unconscious” but rather of a sophisticated, literate, remembering, connected, ubiquitous people communicating esoterically. The phenomenon is “Promethean transmission.”
How better to give one a guiding myth? How better to insert JEM than to convince a native people that their ancestors, who presumably would desire the best for them, originated these myths? This is what Bede did with the “Germanic” Goddess Ēostre, as we will discuss. His Anglo-Saxon flock would much prefer their holy holidays named for a local, pristine wood fairy, rather than a foreign, citified Mesopotamian, “Aphrodite Pandemos” better known as Ishtar. They would rather this than know that Ishtar was also Mary, mother or lover of Christ. Indeed, of all the forms of Venus through history, Ishtar is among the forms most closely associated with sacred, prostitution. This, my friends, is JED.
Indeed, we will discover that many of the myths upon which much of modern European petty nationalism is built are anything but indigenous, let alone salubrious. And this will begin to dissolve instincts toward petty nationalism and humble us before our Race and our common God, Apollo. For such statements I will be correctly understood as tendentious. It is true. I am for my race and its amelioration over lines arbitrarily drawn in the earth by stupidly and prodigally feuding ancestors. Closer inspection will find as well that my analysis is correct. These travel bans alone should tell you the adversary rightly fears something more than mere “nationalism.”
 Bede was 7th and 8th century English Benedictine monk often referred to as the “Father of English History.” He was the author of the Ecclesiastical History of the English People, a seminal work in the development of an English national identity. It was a loose mixture of fact, legend, literature and Christian propaganda.
 The Brothers Grimm were 19th century German philologists, authors, cultural researchers and lexicographers. They are famous for the collecting and preserving of important European folklore and legend.
 Gregory of Monmouth was a 12th century British Cleric. He was a primary figure in the development of English historiography as well as an important disseminator of the Arthurian legend. Historia Regum Britanniae is his most famous work.