1

[“Rome and the Traditional North Aryan Solar

Christmas” by Julius Evola] (Shqip|English Page 11)

2

idis te tjerave, doktrina e races ne nje nivel shpirteror duhet te

kete dy rezultate: fillimisht, me nje rikthim ne origjine, duhet te

nxjerre ne drite kuptimet me te thella te traditave dhe simboleve,

te cilat jane erresuar me kalimin e mijevjecareve, dhe mbijetojne vetem

fragmente te shperndara, te degraduara ne zakone dhe festivale

konvencionale. Se dyti, doktrina e races duhet te rizgjoje ndjeshmerine

per nje menyre te gjalle konceptimi te botes dhe te natyres, te limitoje

fuqine e racionalistes, profanes, shkencores dhe fenomenalistes, qe ka

joshur njeriun perendimor per shekuj te tere. Dhe, duke marre parasysh

keten ndjeshmeri te gjalle dhe shpirterore te objekteve dhe fenomeneve,

pika me e mire e references mund te jepet mbi te gjitha nga konceptimet

“diellore” dhe heroike, te cilat i perkisnin te gjitha traditave me te

vjetra arjane.

Shume pak dyshojne qe manifestimet e ketyre diteve, te cilat edhe sot,

ne shekullin e gratacelave, radios, turmave te medha, festohen si ne

metropole ashtu edhe mes telave me gjemba, makinerive te luftes, dhe

masave luftuese, vazhdojne nje tradite te lashte, qe na sjell pas ne

kohera kur, pothuaj ne fillim te njerezimit, levizja ne ngritje e civilizimit

te pare Arjan filloi; nje tradite zeri i larte te se ciles shkaktoi si jehone

nje fenomen me shume se sa nje besim fetar. Me kete duhet te rikujtojme

si fillim nje fakt te injoruar nga shume veta, qe data e Krishtlindjeve

dhe fillimi i vitit te ri ishin dikur e njejta dite, dhe kjo date nuk ishte

aspak arbitrare, por e lidhur me saktesi me nje event kozmik, ate te

M

3

solsticit te dimrit. Kur solstici bie ne daten 25 Dhjetor, daten te cilen

sot e njohim si Krishtlindje, ne fakt ka patur nje origjine ne thelb

“diellore”.

Kjo duket ende ne Romen e lashte: data e Krishtlindjeve ne Rome ishte

data e lindjes se Diellit, nje zot i pamposhtur – Natalis solis invicti. Me

te, ashtu si dita e diellit te ri – dies solis natali – fillonte cikli i ri ne

kohen perandorake. Por kjo “lindje diellore” e Romes perandorake i

referohet ne fakt nje tradite shume me te lashte Nordike-Arjane. Per me

teper, Sol, hyji qiellor duket qe tek perendite indigjene, pra perendite

me origjine te mirefillte romake, marre nga cikle edhe me te lashta

civilizimi. Ne te vertete, domethenia e fese diellore te periudhes

perandorake ishte pergjithesisht me shume nje rilindje e tradites se

lashte arjane, dhe fatkeqsisht e ndryshuar dhe dekompozuar.

Historia e italianeve para-Romake eshte e pasur ne gjurmet e kultit

diellor te lartpermendur: karroca diellore, disqe me rreze, yj me rreze,

kryqe gjithfare, madje dhe shembuj svastikash ne sopata primitive jane

gjetur ne Piemonte dhe Liguria. Ne kete menyre mund te vihet re kalimi,

ne Italine e lashte, i te njejtes tradite qe la gjurme te ngjashme ne

udhet e migrimeve veriore dhe perendimore te arianeve qe nga Epoka e

Gurit. Simbolet, shenjat, jerogramet, kalendaret dhe notacionet yjore,

figurat ne vazo, arme dhe stoli, pozicioni enigmatik i gureve te varreve,

gjithashtu tregojne deshmi te qarta dhe te pakundershtueshme jo vetem

4

te prezences se nje kulti unitar diellor si qendra shpirterore e nje

civilizimi e Arjaneve primordiale, por edhe rendesine e vecante qe

“Krishtlindjet” kishin per ta; me “Krishtlindje” nenkuptoj daten e 25

Dhjetorit.

Per te evituar keqkutpime, duhet te permendim per hater te nje kategorie

te caktuar lexuesish, qe kur flasim per nje kult diellor prehistorik, ne

nuk kemi fjalen per nje forme inferiore, ‘idhulltare”, te nje feje

natyraliste. Eshte qesharake te besojme qe njerezimi antik, dhe mbi te

gjitha raca e madhe Arjane, ishte supersticioze dhe hyjnezonte fenomene

natyrore – ne te kundert, antikiteti ishte i mendimit qe natyra permban

simbole te shpirterores dhe te asaj cka eshte me e larte ne pergjithesi,

pra eshte e nenrenditur ndaj hyjnores – me pak fjale, perdorte ate cka

merrte nga shqisat per te gjetur domethenie transhendente.

Klasat me te uleta mund t’i shikojne gjerat ndryshe, kete mund ta

pranojme, por kjo nuk provon asgje tjeter vecse nje degradim shpirteror

nga i cili burojne forma supersticioze besimi, dhe ketu perfshihen dhe

disa kulte te krishtera, i cili ka ndodhur ne pjeset e pakultivuara te

popullsive jugore. Tani qe e kemi sqaruar kete, kuptimi simbolik i arias

arkaike, si “drite e njerzve” apo “drite e fushave” – landa lóme – qe i

jepet diellit, duhet te jete i qarte, dhe duhet te kuptojme qe rruga e

diellit gjate vitit, me fazat e ngritjes dhe uljes, paraqitet si nje simbol

kozmik madheshtor. Ne rrugetimin diellor, solstici i dimrit ishte nje lloj

5

pike kritike, i perjetuar si nje lloj drame gjate kohes kur arjanet origjinale

nuk i kishin braktisur rajonet ku klima arktike dhe makthi i nje nate te

perhershme jane te pranishme. Ne kushte te tilla, pika e solsticit te

dimrit – pika me e ulet ekliptike – ishte ajo ku drita e jetes dukej sikur

zhdukej, perendonte, dhe zhytej ne token e ngrire dhe te shkrete apo ne

uje apo mes pyjeve te erreta, nga te cilat ama ngrihej prape dhe

shkelqente.

Ketu lind nje jete e re, nje fillim i ri, hapet nje cikel i ri. Drita e jetes

rindizet. “Heroi diellor” ngrihet nga ujerat. Pertej erresires dhe te ftohtes

vdekjeprurese, perjetohet nje rilindje, nje clirim. Pema simbolike e botes

dhe jeta vete gjallerohen me forca te reja. Eshte ne lidhje me keto

kuptime qe qysh prej koheve prehistorike festohej 25 Dhjetori, si date

lindjeje dhe rilindjeje e forces diellore, ne bote jashte si dhe brenda

njeriut. Pak e dine qe pema e Krishtlindjeve, qe perdoret ende sot e

kesaj dite, por ne formen e nje lodre per femije, ose ne rastin me te

mire, si shenje e nje familjeje te mire te klases se mesme, eshte nje

jehone e nje te shkuare shume te lashte, e nje tradite te rrepte arjane.

Kjo peme qe rri jeshile gjate gjithe vitit, semper virens, pra nje bime te

ciles nuk i bien gjethet ne dimer, pishe apo bredh, e cila ndizet me

driten e re te solsticit te dimrit, qe sot shprehet nepermjet dekorimeve

qe i vihen pemes. Dhuratat te cilat vihen rrotull pemes – sot dicka

femijenore – ne fakt tregojne simbolikisht “dhuraten e jetes”, qe eshte

forca diellore e lindur apo rilindur.

6

Por ne momentin qe semper virens, bima qe nuk vdes, ringjallet dhe

ndricohet, ajo behet sipas simbolikes primordiale “heroi diellor” i cili

ngrihet nga ujerat sipas nje riti qe vazhdonte deri tek mesjeta Ghibeline

dhe ka luajtur dhe nje rol tek legjendat lidhur me Aleksandrin e Madh;

pema kozmike eshte gjithashtu nje “peme diellore” e cila ka nje

maredhenie te ngushte me te ashtuquajturen “peme te Perandorise” –

arbor solis, arbor imperii.

Kjo na ben te konsiderojme nje aspekt tjeter interesant te traditave qe

po trajtojme, dhe per kete do t’i referohemi ne vecanti botes Romake te

lashte. Mitraizmi, ose kulti i Mitras, eshte nje forme e vone e fese antike

arjane-iraniane (mazdeane), e pershtatur ndaj nje mentaliteti luftetar.

Gjate kohes se Perandorit Aurelian, kur ky kult arriti kulmin e

shperndarjes ne Rome, data e “lindjes diellore” ne 25 Dhjetor identifikohej

me ate cka eshte manifestimi i Natalis Invicti, pra lindja e Mitres si

hero diellor.

Per sa i perket Mitraizmit ne Rome do te ishte shume siperfqesore,

madje dhe vulgare, ta permendim ate si thjesht nje “import oriental”:

asokohe Orienti ishte shume me kompleks se sot, ku elemente prej

traditash nga me te ndryshmet ishin te pranishem – dhe mes tyre,

padyshim, gjendeshin elemente te rendesishem dhe te padegraduar te

trashegimise Arjane te popujve Indo-Evropiane. Duke marre parasysh

maredhenien e vene mes Mitras dhe “lindjes diellore” Romake, nje

7

akademik i mirenjohur vuri re se si kjo nuk coi ne nje ndryshim, por ne

nje ringjallje te Kalendarit Romak krijuar ne kohen e Romulit dhe Numas,

te cilet i dhane festave kuptime simbolesh te medha ne varesi me datat

e epokave te medha te botes.

Eshte me rendesi te analizojme titullin e invictus-aniketos te Mitras,

heroit diellor, dhe forces se re diellore ne konceptimin e ri Romak. Eshte

nje titull “triumfal”. Ne traditen origjinale Arjane-Iraniane eshte nje titull

me natyre qiellore, dhe deri diku diellore, si nje drite qe mposht erresiren

nje force uranike e shndritshme mbi te cilen forcat e nates dhe tokes

se erret nuk do te ngadhenjojne kurre. Ne Rome, veme re qe epiteti

invictus behet epitet perandorak, epitet cezarian, dhe e dime qe

Mitraizmi, ne vend qe te ishte kulti i nje hyjnie abstrakte, deshironte

t’i jepte te njejtat cilesi si Mitra atyre qe ishin ne kult, pra te shkaktonte

nje transformim te natyres se tyre. Tendenca per te kuptuar atributet

diellore ne nje menyre simbolike dhe analoge eshte e dukshme; ato

aplikohen dhe tek njeriu per te treguar nje forme njerezimi superior –

madje edhe “mbinjerezimi”. Ashtu si dielli lind, dhe fiton gjithnje kunder

erresires, ashtu dhe njeriu eshte fitimtar ndaj forcave te erreta te

brendshme, atyre qe kane natyre te vdekshme dhe instinktive, dhe keshtu

virtyti mistik i jep atij funksionin e mbretit, liderit, udheheqesit etj.

Pra nepermjet Mitras, heroit diellor, nje fautor imperii adhurohej ne

Rome; keshtu u vendos nje maredhenie e ngushte mes simbolizmit diellor

8

dhe ideve te mbreterores dhe perandorakes ne format e tyre me te larta.

Kjo maredhenie kishte rendesi te vecante ne traditat heroike te Arjaneve

antike, dhe kemi permendur tjeterkund se si keto lidheshin me doktrinen

mistike te “lavdise”. Pra, duke mos dashur te perserisim ate cka eshte

thene, do merremi vetem me prezencen e ketyre formave ne Romen e

Lashte. Victoria Caesaris, pra forca mistike triumfale e cila ne formen e

nje statuje te vogel transmetohej nga nje Caesar tek tjetri, reflektonte

nje tradite antike arjane-iraniane mbi mbreteroren dhe te ashtuquajturen

hvarenò, nje force misterioze diellore e pamposhtmerise dhe lavdise e

cila i jepet lidereve, dhe i ben dicka me shume se sa burra te thjeshte

dhe eshte deshmi specifike e fitores se tyre.

Nje skulpture antike romake e hyjit Sol e tregon kete hyj simbolik me

doren e djathte te ngritur ne gjestin mbrojtes qe shihet sot dhe ne ikonat

e krishtera, dhe me doren e majte qe mban nje sfere, simbol i dominances

universale. Ne nje imazh tjeter, mund te shikojme te njejtin zot qe ia

jep globin perandorit, dhe prane ka shkrime te cilat flasin saktesisht per

“ndricimin” dhe stabilitetitn e imperiumit te Romes: Sol conservator

orbis, Sol Roman dominus imperii. Nje medalion goxha interesant ka ne

anen e perparme imazhin e nje peme “evergreen”, semper virens; dhe

ne anen tjeter eshte zoti diell me nje sfere dhe aty prane edhe nje kryq

i thyer dhe shkrimi: suns invicto comiti, perkthyer: per zotin Diell, nje

shok i pamposhtur.

9

Nje imazh tjeter ruhet ne Muzeun Kapitolin – tregon lidhjen e simbolit

te Sol sanctissimus me Shqiponjen, kafshen fatlume te Romes, qe

mendohej te ishte ajo cka ngrinte shpirtin e perandoreve te vdekur nga

zjarri funerar drejt qiellit. Deshmi te ngjashme gjehen dhe tjeterkund.

Nuk eshte kontroverse te thuash qe ato flasin per nje mandat hyjnor

dhe diellor, si nje shpirt te gjalle te funksionit cezarian perandorak, qe

per ne, ne boten antike, ishte nje lloj flake e fundit simbolesh arkaike

qe kane humbur pak nga pak.

Ne ditet e javes si konceptoheshin ne Romen e lashte, dita e diellit ishte

dita e zotit, kuptim qe ka mbijetuar deri me sot me termat e diel, nga

diell, apo Sunday ne anglisht, dita e diellit, Sonntag, dita e diellit ne

Gjermanisht, ne italisht Domenica, nga dominus, zoteri. Kuptimi eshte

ruajtur ne kuptimin e plote te fjales dhe eshte reflektim i konceptit

diellor arjan. Dicka e mencurise primordiale duket te jete ruajtur, deri

diku, dhe ne diten e sotme te Krishtlindjeve, edhe pse festa e vitit te ri

eshte shkeputur nga ajo. Simbolizmi i drites eshte aty – kujtoni si Ungji

i Gjonit thote: erat lux vera, quae illuminat omnem hominem venientem

in hunc mundum (drita e vertete qe i jepet cdo njeriu qe vjen ne kete

bote) – pra atributi i lavdise. Ne gjurmet monumentale te periudhes se

pare Romaneske, simbolet e kryqit dhe te diellit behen nje.

Ne traditen arjane dhe ne Rome, e njejta tematike nuk ishte vetem fetare

dhe mistike, por e shenjte, heroike dhe kozmike ne te njejten kohe. Ishte

10

tradita e nje populli, per te cilet e njejta natyre, i njejti ze i madh, fliste

ne ate dite per misterin e ringjalljes, i nje ngjalljeje dhe ringjalljeje te

nje principi jo vetem te drites dhe jetes se re, po dhe te imperiumit, ne

kuptimin me te larte dhe augustin te ketij termi.

Nga La difesa della razza, 20 Dhjetor 1940.

-Julius Evola-

11

(English)

mong others, the doctrine of race on a spiritual level should lead

to two results : firstly, with a return to its origins, it should bring

to light the deeper meanings of traditions and symbols, which

have become obscured in the courses of millennials, so that only

scattered fragments survive, decayed in customs and in conventional

festivals. Secondly – and not without reference to this – the doctrine

of the race should reawaken the sensibility for a living conception of

the world and of nature, to limit the power of the rationalistic, profane,

scientist and phenomenalist one, from which Western man is been

seduced for centuries now. And, with regard to this living and spiritual

sense of things and phenomena, the best points of reference can be

given above all by “solar” and heroic conceptions, which the most

ancient aryan traditions had on their own.

Very few suspect that the celebrations of these days, which even today,

in the century of skyscrapers, radio, large crowds, are celebrated in

metropolis as well as between trenches, war machines and fighting

masses, continue a remote tradition, bringing us back to the times when,

almost at the dawn of humanity, the ascending movement of the first

aryan civilization began; a tradition, in which, moreover, echoed the

A

12

great voice of a unique phenomenon rather than a particular belief of

men. Wanting to say something here, we must first of all remember a

fact ignored by many, that is to say, that originally the date of Christmas

and that of the beginning of the new year coincided, this date not being

arbitrary but connected to a precise cosmic event , at the winter solstice.

The winter solstice falls, in fact, on December 25th, which is the date

of Christmas subsequently known, but which in its origins had an

essentially “solar” meaning.

This still appears in ancient Rome: the Christmas date in ancient Rome

was that of the rising of the Sun, an undefeated god – Natalis solis

invicti -. With it, as the day of the new sun – dies solis novi – in the

imperial age the new year, the new cycle, began. But this “solar birth”

of Rome of the imperial period, in turn, refers to a much more remote

tradition of Nordic-aryan origin. Moreover, Sol, the solar divinity already

appears among the gods indigetes, that is among divinities of Roman

origin, received from even more distant cycles of civilization. In reality,

as we will say, the solar religion of the imperial period, to a large

extent, had the meaning of a revival and almost of a renaissance,

unfortunately altered by various factors of decomposition, of a very

ancient Aryan heritage.

Pre-Roman Italic prehistory is rich in traces of the said solar cult: sun

chariots, radiated disks, radiated stars, crosses of all kinds, not excluding

13

the swastika for example in archaic axes found in Piedmont and Liguria.

In this way it can be seen the passage, in ancient Italy, of the same

tradition, which left similar traces along the routes of the great ano-

western and northern-arias migrations since the Stone Age. Symbols,

signs, jerograms, rudimentary calendar or astral notations, figurations on

vases, weapons or ornaments, enigmatic dispositions of ritual stones or

caves, then, later, rites and myths survived in later civilizations, if

studied according to the new points of view specifically in the spiritual

and racial investigation of the world of origins, they also provide

concordant and unambiguous testimonies not only about the presence of

a unitary solar cult as the center of the civilization of the primordial

aryans, but also about the special importance that the “Christmas” date

had in them, ie the date of the winter solstice, December 25th.

To avoid misunderstandings, however, it will be good to remind a certain

class of readers what we have already had occasion to note here, that

is to say, that speaking of a prehistoric solar cult one must not at all

think of inferior forms of a religion “Naturalistic” and idolatrous. It’s

ridiculous to believe that ancient humanity, and above all that of the

great aryan race, superstitiously deified natural phenomena – on the

contrary, it is true that antiquity conceived natural phenomena

essentially as sensitive symbols of higher, spiritual meanings – therefore,

more or less as supports spontaneously offered to the senses by nature

in order to present these transcendent meanings.

14

Things may go otherwise between the less qualified part of a given

ancient people, this can be granted, but evidently it proves as little as

the fact of spiritual corruption leading to forms of bigoted superstitions,

including some christian cults, in certain uncultivated and fanatical

populations of the South. Having thus received a well-known

misunderstanding, the symbolic meaning of archaic arias, such as “light

of men”, or “light of fields” – landa lóme – given to the sun, must be

clear, and one can also understand that the same entire course of the

sun in the year, with its ascending and descending phases, presented

itself in terms of a grandiose cosmic symbol. In this solar affair the

winter solstice was a kind of critical point, experienced as a particular

drama in the period in which the original aryans had not yet left the

regions in which the arctic climate and the nightmare of a long night

had come . In such conditions, the point of the winter solstice – the

lowest of the ecliptic – appeared as the one in which the “light of life”

seemed to die out, set, sink into the desolate and frozen earth or into

the waters or between the dark forests, from which, however,

immediately he gets up again to shine again.

Here a new life arises, a new beginning arises, a new cycle opens. The

“light of life” is rekindled. The “solar hero” rises or arises from the

waters. Beyond the darkness and the deadly chill a rebirth, a liberation

is experienced. The symbolic tree of the world and life comes alive with

new strength. It is in relation to all these meanings that already in

15

prehistoric times a number of rituals and sacred feasts went to celebrate

the date of December 25th, as a date of birth or rebirth, in the world

as well as in the man, of the “solar” force. Little is known that the

same traditional Christmas tree, still in use in many countries and partly

also in Italy, but in the form of a children’s affair or, at best, of good

middle-class families, is a residual echo of that very ancient, severe

tradition of arja, and Nordic-aryan. Such a tree, derived from an

“evergreen”, semper virens, that is, from a plant that does not die in

winter, pine or fir, reproduces the archaic tree of life or the world,

which lights up at the winter solstice new light, which is expressed

precisely by the glow plugs that adorn it and which are lit on that date.

And the “gifts”, of which that tree is loaded – today, simple gifts for

children – actually depicted the symbolic “gift of life” precisely to the

solar force that is born or is reborn.

But the moment in which the semper virens, the plant that does not die,

renews itself and lights up, is, in primordial symbolism, also that in

which, as has been said, the “solar hero” rises from the waters in the

same way that, according to a rite that continued into the Ghibelline

Middle Ages after having played an important part in the legends

relating to Alexander the Great, the cosmic tree is also a “solar” tree

having an intimate relationship with the so-called “tree of the empire”

– arbor solis, arbor imperii.

16

This leads us to consider another very interesting aspect of the traditions

in question, for which we particularly want to refer to the ancient

Roman world. Mithracism, or cult of Mithra, as it is known, is the late

form assumed by the ancient ario-iranian (mazdean) religion, in a

formulation particularly adapted for a warrior mentality. Spreading this

cult in Romanity, under Emperor Aurelian, the date of the “solar birth

or winter solstice” on December 25th was identified with that of the

celebration of Natalis Invicti, that is the birth of Mithra considered as

a “solar” hero.

As for Mithracism in Rome, as mentioned, it would be very superficial,

if not coarse, to speak sic et sirnpliciter of “imports” or “oriental

influences”: the East of that time was a very complex thing, in which

elements very heterogeneous elements were represented- but among

them, undoubtedly, also important and incorrupt parts of the most ancient

spiritual heritage of the arias and Indo-European peoples. With regard

to the relationship that was established between Mithra and the Roman

“solar birth”, a well-known scholar had therefore quite rightly pointed

out that this did not lead to an alteration, but rather to a renewal of

the Roman calendar according to its ancient astronomical and cosmic

aspect, which it had had at the time of Romulus and Numa and which

gave the feasts the meaning of great symbols in the coincidence of their

dates with great epochs of the life of the world.

17

After that, it is important to examine the attribute of invictus-aniketos

– given to Mithra – to the solar hero – and to the same solar force in

the new Roman conception. It is a “triumphal” attribute. In the original

Aryan-Iranian and related traditions it is the attribute of every celestial

nature and, eminently, of the sun, as light that overcomes darkness, a

luminous uranic force on which those of the night and dark earth will

never prevail. But, in Rome, we see that the same invictus epithet

becomes an imperial, cesarean title, and we know that mithracism, rather

than being the cult of an abstract divinity, wanted to “induce” so to

speak – the same quality of Mithra in initiates, for means of a certain

transformation of their nature. The tendency to understand the “solar”

attribute in a symbolic and analogical way is evident, so that it can be

applied to man and, properly, to countersign the type and ideal of a

superior humanity – for not to even say of a “superhumanity”. Just as

the sun rises, perpetually victorious over darkness, so also, in a perennial

interior victory over the mortal and instinctive nature, a being is

fulfilled, which a mystical virtue renders, normally, eminently suitable

for the function of king, leader, ruler etc.

Thus in Mithra, the “solar hero”, a fautor imperii was venerated in

Rome; this is how an intimate relationship of solar symbolism is

established with the ideas of royalty and empire, in their highest form.

Such a relationship had particular prominence in the heroic traditions

of the ancient arias, and we have already spoken of it in dealing with

18

the mystical doctrine of “glory”. Therefore, not wanting to repeat things

already said, we will limit ourselves to recalling the presence of the

same meanings in ancient Rome. The victoria Caesaris, that is the

mystical triumphal force which, in the symbol of a statuette, from one

Caesar was transmitted to the other, exactly reflects the most ancient

aryan-iranian traditions about royalty and the so-called hvarenò: since,

as we already said in the the article now mentioned, the hvarenò earned

as a mysterious “solar” force of invincibility, and of “glory”, which

invests the leaders, makes them something more than mere men and

testifies to them precisely with their victory.

An ancient Roman effigy of Sol depicts this symbolic god with the right

had raised in the “pontifical” protective gesture and with the left hand

holding a sphere, symbol of universal domination. In another image,

however, we can see the same god that transmits the globe to the

emperor, near inscriptions, which refer precisely to the “radiance” the

stability and the imperium of Rome: Sol conservator orbis, Sol Roman

dominus imperii. Another particularly interesting medallion bears in the

rectum the graduated image of the emperor – with the head, that is,

enclosure of the semper virens, of the imperishable frond: on the back

there is the sun god with the sphere, but in addition, near, a cross

hooked (which we see therefore also present in ancient Rome) and the

writing: suns invicto comiti, that is: to the solar god, invincible

companion.

19

Another image preserved in the Capitoline Museum – shows the

association of the symbol of Sol sanctissimus with the Eagle, with the

fateful animal of Rome, which was thought to be also that, from which

the transhumanated spirit of the dead emperors was symbolically drawn

from the funeral pyre in the sky. Similar testimonies could easily be

multiplied. It is not risky to say, that they speak of a true and proper

“divine solar mandate” as a living soul of that cesarean imperial

function, which, for us, in the ancient world, was a kind of last flicker

of archaic meanings little by little lost.

In the ancient Roman week the “day of the sun” was the “day of the

lord” – and this meaning has survived in the following times with the

term of Sunday, from dominus, sir, as well as in the Germanic designation

sontag or English sunday for the same day of “Feast” the meaning of

“day of the sun” is literally preserved and, with it, the reflection of the

ancient Aryan solar conception. Something of primordial wisdom

therefore seems to have been preserved, in some way, in the actual

present day of Christmas, even though the celebration of the new year

has been dissociated from it. The symbolism of light remains there –

remember for example the words of the prologue of the Gospel of John:

erat lux vera, quae illuminat omnem hominem venientem in hunc

mundum -so as the attribute of “glory”, which appears a little below.

In monumental traces of the first Romanesque period the same symbol

of the cross joins the solar one.

20

In the aryan and Nordic-aryan tradition and in Rome itself the same

theme had a reach not only religious and mystical, but sacred, heroic

and cosmic at the same time. It was the tradition of a people, to whom

the same nature, the same great voice of things, spoke on that date of

a mystery of resurrection, of the birth or rebirth of a principle not only

of “light” and new life, but also of imperium, in the highest and august

sense of the term.

From La difesa della razza, 20 december 1940.

-Julius Evola-