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
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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
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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
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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
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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.
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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
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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-
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(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
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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
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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.
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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
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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.
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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
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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.
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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.
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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-