We do not fault the Romans for initially venerating Mars above Apollo as certainly their early conditions for survival required. Then, before the advent of firearms, war was not so dysgenic as now. Indeed, warfare might have proved in some cases to be eugenic. Likewise perhaps a Semitic effeminizing of Apollo in Greece affected the choice to minimize or occlude the God. Though this incorrect ordering of deities is to be corrected as Augustus himself attempted.
It is true that Mars is not merely a warrior, let alone a bloodthirsty one, as he is routinely caricatured in the JEM (Jewish Esoteric Moralization). Rather he is Aryan man in his most common expression. This man we know not to be bloodthirsty as the JEM caricatures him, but good, strong, loyal, honest, honorable and trustworthy. This is a critical point required not merely to redeem Mars but to make certain men do not follow a caricature of him. In Rome, he is an agricultural figure, a farmer, a worker and a producer.
It should be obvious to readers that though Mars is an “agricultural figure” he is entirely unrelated to rising and dying Gods like Adonis or Bacchus. With these rising and dying Gods a different more complex metaphor appears as this study explicates. Nor should Mars be considered similar to the Harvest God Saturn.
Saturn, in contrast, is a God of reaping, harvesting, taking and consuming. Rather in a manner characteristic of Romans, Mars as farmer is a scarcely a metaphor. Instead, it is a straight-forward depiction of a type. Indeed, think Cincinnatus. Here one begins to understand the character of Mars. This is the honor we restore to him.
He is the noble yet common or common yet noble Aryan man. He was a tiller of the land who could be depended on to fight for his nation and race. It is our instinct to honor the soldier and warrior and this is necessary. Indeed that a man is willing to die to defend his race gives him the right to call himself a man.
This Martial type is, in fact, the lifeblood of the race. Nietzsche says that the Apollonian rises from the Dionysian. This is true in its way. Yet it is clearer to say it rises in reaction to the Semitic Dionysian in the manner Apollo rises to face Python. In truth, the Apollonian arises from the Martial. Here, though, the connection is of blood. Indeed, all are descended of the mythical, perfect ancestor Apollo. Mars is a fallen form but the least fallen. Within him lie the pieces. From him Apollo rises.
As much as we see a nascent Apollo cult, faintly glowing in the more refined circles of Aryan nationalism, in its ruder circles, where a delight in hostility, a desire for action, and an admirable love of plainness and straightforwardness prevails, we see something approximating the budding of a “self-aware Mars cult.”
The greatest danger to this type is an absence of fitness, discipline, sobriety, regimen,decorum and, often, reticence. All these things are gained in the military setting. This above all things is the value of a compulsory military service.
The purpose of the Mars cult shall be, alone, the defense of the Apollonian. Hence it is, in turn, the duty of the Apollonian to revere and protect this more common type. Each, as well, can stand to learn from the other. Hence we add another sense to the word Apollonian, one denoting “class,” especially of intelligence, ability, achievement, decorum and conduct. Apollo we can understand in the myths as the “prince” of the Gods. He is also the God of intelligence.
While effeminacy is a danger of these higher, more established Apollonian circles, one should understand unequivocally that the love affairs, untoward or otherwise, ascribed to Apollo are a late and decadent development in Greek mythology. Their perspective is certainly Semitic and “wistful.” This is, of course, deeply ironic as the Semitic Bacchus, from whom these depictions ultimately come, was, like today’s millennial, known first and foremost for his effeminacy.
While we believe a lasting victory, in current conditions, comes ultimately only through cultural, peaceful means, particularly through the elevation of the Apollonian type, through Art, scholarship, science and statesmanship, the metaphor of war is vital to us. The development of our culture is unavoidably a war waged against others on our behalf. Certainly we are forbidden from waging war on one another of any type. Though healthy rivalries, directed to our same goal, will serve us. And each should be eager to earn his “mural crown” against the enemy as well as to graciously honor he who does. There is nothing more dishonorable than refusing to honor he who deserves it.
When these classes of men, Apollonian and Martial, are able to associate explicitly with their respective Gods, a true renaissance—that is, a rebirth of classical culture—will have begun. Mars is demonized in the JEM from Greece on. There as well, where references to him appear, he is better understood as a symbol of Aryan man generally in many ways synonymous with his brother Apollo. Hence as others recognize them as brothers and fundamentally alike, we shall as well.
The manufactured Disunity between the Martial and Apollonian
Here we should understand is the goal of the Vulcanian or Judaism to create disunity between the Apollonian and Martial elements. We see this in the parable where Vulcan has captured Mars and his wife Venus in a net to present before Jupiter. Again, Vulcan receives no sympathy from Jupiter, whom even the Hebrew correlates with Justice, yet, nevertheless, receives the support of a sympathetic Apollo. More, we see it in how the Apollonian and Martial have appeared in a Semitized Greek myth.
The Vulcanian works to convince the Apollonian that Mars is brutal, stupid and calloused, even unworthy of his natural pair Venus, who “deserves better.” On the other hand, Vulcan works to convince the Martial that the Apollonian is effeminate, vain, aloof, venal and exploitive. He works to convince Diana and Venus that Mars and Apollo are jealous obstructions to their “true love,” the Semitic Adonis and Orion. Through Art, Religion and Propaganda the Vulcanian forms and leads these respective classes in these directions.
Through JEM he separates Apollo from Mars, a synonym for Aryan manhood, making Apollo effeminate. Through JEM he separates Mars from Apollo, a god of intelligence, making Mars stupid. Especially through Christianity he has suggested, if often indirectly, subtly, that following Apollo, supporting eugenics, supporting an Aryan elite, leads to Hell. Meanwhile Hell on earth has been created for Aryans through Christianity, while Eden or “Heaven” for Jews. Because of course the alternative to following Apollo is following Jews or a Jewish God, both actions ultimately identical.
Through AIM we will extol the truth of these close brothers, Mars and Apollo, whom have reasons actually to be brothers. For they rely on one another, symbiotically, not parasitically. They rely on one another for survival. That alone makes a brother. This reliance is as well the fundament of love, a true, brotherly love.
Indeed, one may not truly love anything that does not assist survival. Hence survival and continuance is also the fundament of romantic love. Venus for example may not truly love the Semitic Adonis for he does not continue her fair Aryan beauty. Here we remember beauty, like intelligence, is a regression to the mean.
Indeed, the first thing a woman sees in a man’s face is his, blended with hers, in a child. Then she looks for signs of beauty in his family. We see this lack of love in Kore’s and Ceres’ initial disdain of Pluto. This makes Adonis, as well, secretly despise Venus. Hence it is truly, as the myths relate, an exploitative “summer fling” where a girl, the liberal college backpacker in Spain, has been duped, lessened in value. This is how artists are now commanded to depict it, when they depict it at all.
The company of Bacchus a man merely enjoys if always at his peril. Yet he does not love this God. Rather he calmly and happily casts him from his house when he has overstayed his welcome when it is revealed he has come, as he always does, to poison and kill. But there is brotherly love between Apollo and Mars and real romantic love between Mars and Venus and Apollo and Diana. Again, the latter pair, a noble pair, should be understood as siblings in the racial sense only.