Dr.

Robert Hickson

29 July 2004
Saint Martha

THE CATHOLIC STRATEGIC RESPONSE TO UNDO 1492!

It was some time between late 1966 and mid-1967 -- but before the Israeli Six-Day War
in June of 1967 -- that I first heard a Mohammedan say: We will get Granada back! It was in
Turkey that these words were spoken.
The same Mohammedan was speaking about the Re-Reconquista of Spain and the
recovery of the beautiful city of Cordoba, where the Caliphs, especially Abd el Rahman, had
wisely made it their enchanted capital and which was reported to have been more luxurious even
than Baghdad itself. But, I regret to say, I did not know any of this at the time.
In my deficient preparation and shallow education as a young military officer -- recently
assigned for a year to Turkey, but also with duties in Greece -- I did not even know what this
faithful Moslem plainly meant, much less the fuller strategic and religious implications of his
conviction and confident resolve -- and of his vivid historical memory. Nonetheless, I was not
quite so callow or dull-witted to believe, when he said, We will get Granada back!, that I was
to be a part of that we -- if you know what I mean?
Granada for my Mohammedan interlocutor was a synecdoche -- a part standing for a
larger whole.

Granada did not just stand for the fifteenth-century Moorish Kingdom of

Granada, nor for its capital city of Granada itself, with its beautiful gardens of the Alhambra in
the mountains one half mile above sea level and well-fortified. The city of Cordoba itself was, in
the fifteenth century about which we speak, no longer even a part of the Moorish Kingdom,
having been earlier conquered and rebuilt by the Christians. No, Granada essentially meant
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the Mohammedan recovery of the Strategic Iberian Peninsula -- Spain and Portugal. It implied
the long-range, Re-Reconquista of what King Ferdinand and Queen Isabel had completed
finally in 1492 -- after a protracted war of seven hundred and seventy years: from Pelayos
heroic northern initiative at Covadonga in 722, to Granada in the south in 1492. Such was the
Incarnation of Christian Chivalry, which has sometimes been called The Soul of Spain. Their
Christians enduring hope was derived from their faith. Now, however, it might be different.
There may be a new face on the matter. So much apostasy has occurred. And the Spanish are
not having children.
During the time I was assigned to Turkey and traveling rather widely in the Middle East,
I was also shown a map where a line was drawn from Gibraltar to Vladivostok. This line was a
shorthand way of showing me the Northern March or Frontier, and perhaps only a
Temporary Boundary, of the northward push of Islam. (After the Suez Crisis of 1956 and the
vacillations of the divided West, the Muslims of Egypt and Pakistan, I was told, made another
grand-strategic decision: to make Africa a Muslim Continent, and after suitable educational and
strategic preparations.) At the time when I was informed of these matters, I was assisting the
mission of our strategic-minded Central Treaty Organization (CENTO), which was
headquartered in Ankara, Turkey. In 1966, CENTO had then only three formal members, given
the earlier withdrawal of Iraq from its former strategic participation, namely: Turkey; the Shahs
Iran; and Pakistan (both West and East Pakistan, since it was before their own civil war and the
achieved independence of Bangladesh). The United States and Great Britain were not formal
members of CENTO, but only advisors or consultants in the Southern-Tier Strategy to help
contain the Soviet Union along its fractious southern borders.

However, to the dedicated

Mohammedans in this organization, the line from Gibraltar to Vladivostok had a deeper religious
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meaning. The later cultural, religious, and military history of this region -- to include the largely
Muslim Central Asian Republics -- will give further resonance to what was only implicit and
incubating back in 1966-1967. It was only some twelve years later, on Christmas Day of 1979 -after the Shah had already been overthrown by Khomeini and the other Revolutionary Shiites
that Soviet Special Operations Forces (their Spetsnaz) landed in Kabul to commence the Soviet
invasion of Afghanistan, and, thereby, along with some Western aid, to incite a worldwide
Muslim resistance against their Atheist Empire.

The effects of that transnational Moslem

resistance and military victory are momentous, with ongoing consequences for the United States
grand - strategically, not only now, but protractedly into the far future. And this also includes the
long-range implications for the strategically located Iberian Peninsula, and not only Gibraltar!
In 2001, a distinguished French Colonel, whom I had met at the U.S. Army War College,
told me about another map he had often seen throughout his two years as a visiting officer in
Morocco at the Moroccan War College. This map showed that the Moroccans still considered as
TERRA IRREDENTA (unredeemed, and still to be re-conquered, land) the whole Iberian
Peninsula and parts of Southern France (up to around to Poitiers, where Charles Martel, in 732
A.D., won his famous victory against the advancing Mohammedans and their Jewish attendants).
Colonel Jaureguiberry also told me what I, too, had earlier heard, namely, that several Moslems
he knows were prone to remind him that there are not very many miles of distance between
Poitiers, France and Vienna, Austria -- two prongs of the Mohammedan advance in Western
Europe, in 732 A.D. and 1683 A.D. How many hundred miles do you think there are? And now
the Moslems have a growing demography and promote multiple migrations into Europe. Only
nine miles of water separate Gibraltar from Morocco. And Morocco -- especially under King

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Hassan -- was not even considered one of the radical Mohammedan countries. And there are
still people who believe that Turkey is a thoroughly secularized modern society, with no real
Moslem content and with no vestiges left of their Ottoman Imperial Consciousness. If we
believe that, we will believe anything.
Even when I was almost forty years ago living in Turkey, the Turkish colonels and
generals with whom I worked often proudly told me that, We Turks ruled Jerusalem for 550
years! -- the Seljuk and the Ottoman Turks. It was also then that I learned that Turkey was the
third country to recognize the Zionist State of Israel, after the Soviet Union and the United
States.
Back between the years 1966-1967 and 2001, when I spoke to Colonel Jaureguiberry, I
was awakened to something even more sobering, however, and with graver implications for the
Catholic Faith and for the culture that this Faith has fecundated and enrooted and fostered forth.
I speak of the events of 1992 -- 500 years after the Christian Re-Reconquista of 2 January 1492,
which was followed by the expulsion of the Jews on 2 August and the setting sail of Columbus
on his first voyage to the New World, the very next day, 3 August 1492.
During that 500th Anniversary year of 1992 -- after the formal dissolution of the Soviet
Union -- there was an astonishingly concerted effort of harsh and mendacious propaganda To
Undo 1492! The Mohammedans, the Jews, and the Revolutionary Indigenists and Socialists
and Defenders of the Pre-Colomban Aztec Empire all effectively shouted, Undo 1492!
There was so much pressure on Pope John Paul II, apparently, that he consented to
suspend, or even more indefinitely to cancel, the ongoing Canonization process of Queen
Isabella of Spain, whom William Thomas Walsh called, the Last Crusader.

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If one steps back to consider this three-pronged attack to Undo 1492!, one may
suddenly realize that the common grand-strategic (not just military-strategic) target is the
Catholic Church; both the supernatural faith itself and the intimate culture and larger Christian
civilization that flows from that Faith. The Faith is not reducible to culture, but the Faith always
produced culture -- variegated cultures that are rooted and marked by slow fruitfulness, and
hence always vulnerable and at risk and in need of a loving defense.

The Incarnation of

Christian Chivalry always essentially says: the more defenseless someone is, the more that one
calls out for our defense. So, too, with the purity and integrity of the Faith and with the precious
but precarious culture which the Faith has so variously produced.
How, then, should we consider the proper Catholic strategic response to the battle cry,
Undo 1492!? If someone is at war with you, even if you do not know it, you are at war.
Reality is that which does not go away, even when you stop thinking about it.
Under the current conditions of disorder, within and outside the Church especially, what
is the Catholic strategic response to efforts to undo the conquest of the Moslems, to undo the
expulsion of the Jews, and to undo the purported ill-effects of Columbus missionary journeys to
the New World?
The first thing that the informed Catholic strategist must do is have a true and properly
proportioned understanding of the past and the grave issues that led up to the final decisions and
implementing events of 1492. The first cardinal virtue -- the virtue of prudence -- is certainly the
strategists virtue, par excellence, in the practical order -- or in the realm of practical wisdom -the recta ratio agibilium, whereby knowledge of reality is converted into the realization of the
good, especially the bonum commune, the common good. And, one of the requirements of

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prudentia is a memoria fidelis, namely a memory faithful to the truth of the past. To see things
as they truly were, in proper proportion and in the specific composition of the concrete context of
the real life and besetting actualities of the time -- that is part of the discipline of true prudence!
The threats that Queen Isabel had to deal with for the thirty years she ruled (1474-1504)
are still with us today, and perhaps even magnified -- and, so, we will be helped by the study of
history.
If we understand better the context of her time and the decisive issues and events that
shaped her prudential and strategic responses, we may better grasp what is required of us, amidst
a growing international Muslim insurgency (not just terrorism) and amidst the deft political
action of Jewish forces, and their subversive religious actions, too.

And there are other,

uprooting revolutionary developments which we may also fittingly come to consider, insofar as
they are enemies of the Catholic Faith and the Catholic Church in the full and undiluted meaning
of those two substantive phrases -- without any amorphousness or ambiguity or equivocation.
Resisting an alien intrusion upon the Catholic Kingship of France, Joan of Arc was
burned at the stake in 1431, only twenty years before Isabel of Spain was born -- on 22 April
1451. And two years after her birth -- in the momentous year of 1453 A.D. -- the Mohammedans
conquered Constantinople and soon threatened Western Europe, as well -- and mightily
encouraged the resilience of the Moslems (and their Jewish allies) in Spain. Given what Isabel
later did as Queen -- to oppose the alien presence of the Moslems and the much more insidious
Jewish Perfidians she herself, in many ways, is the Joan of Arc of Spain. And, perhaps,
some day she will be known as Saint Isabel; after her own long-belated canonization, as was also
the case with Saint Joan herself.

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Moreover, in light of what Isabel did to support and

commission the visionary Columbus, she is also, in the reverent words of William Thomas
Walsh, The Godmother of America.1
William Thomas Walsh helps us see what it was like in Castile, Spain in the mid-fifteenth
century, when Isabel was a young woman of eleven, and before she became Queen at twentythree years of age, in 1474. Walsh is describing the reign of King Enrique IV, the half-brother of
Isabel, which began in 1454. Later also called El Impotente, the king was also widely known as
Enrique the Liberal:
Enrique the Liberal was far from orthodox in his opinions and
conduct. His chosen companions were Moors, Jews, and Christian
renegades; indeed, any man who ridiculed the Christian religion
was sure of at least a smile from his Majesty, if not a pension. One
of the favorite daily pastimes at the kings table was the invention
of new and original blasphemies; obscene jokes were made about
the Blessed Virgin and the Saints. The king attended Mass, but
never confessed or received Communion. If his laxity pleased the
enemies of the Church, it offended the mass of people who were
predominantly Catholic. A petition addressed to Enrique a few
years later by the Chief Christian nobles and prelates said: It is
especially notorious that there are in your court and in your palace
and about your person individuals who are infidels, enemies of our
holy Catholic faith, and others, Christians in name only, but of
very questionable faith, particularly those who believe and say and
affirm that there is no other world but to be born and die like beasts;
an d t h e re a re c o nt i n ua l l y b l a s p h em o u s pe o pl e a n d
renegades...whom your Lordship has exalted to high honors and
dignities in your realms.2
After this sobering picture of anarchy and moral turpitude, Walsh vividly gives us a
larger picture of the age wherein Queen Isabels life of virtue had to grow:
1William Thomas Walsh, Isabella of Spain: The Last Crusader (New York: Robert
McBride and Company, 1930), 515 pages. This beautiful and profound and lucidly written book
should be read by anyone who studies in order to learn the truth. On page xiii of his
FOREWARD, Professor Walsh calls Isabel Americas godmother.
2Ibid., pp. 12-13 - my emphasis added.
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In Castile, as in Italy, a cycle of civilization was ended, and the late

Middle Ages were dying in a miasma of levity, cynicism, depravity.
It was in this very year [1462] that a new king in Paris [Louis XI -the Spider King] plucked one Master Francois Villon [the poet]
from the Shadow of the Gibbet. It was then that young Girolamo
Savonarola [the Dominican Priest in Florence] began to thunder
predictions of the destruction of Italy by an outraged God. Spain,
too, had found evil as well as good in the cup of the Renaissance.
Her condition was worse, in many respects, than that of Italy. The
demoralization that usually follows war had been magnified and
made chronic by eighth centuries of almost continuous conflict,
struggles between Christians and Mohammedans, between Castile
and Portugal, between Castile and Aragon. Human life was very
cheap. Contact with Moslems [as well as the Jews] profoundly
modified the influence of the Christian Church among the people;
polygamy, for example, was not uncommon, though it usually took
the form of open concubinage. And the Jews, although possessors
of a far nobler moral code than the Mohammedans, acted
everywhere as a powerful dissolvent...of the Christian faith which
was the foundation of the morality of the people among whom they
lived. Many of the clergy were depraved. And the Court [of
Enrique IV] was unspeakably foul. Isabel was disgusted by what
she saw and heard there. But for the present her youth protected
her.3
In even more trenchant words, Professor Walsh says:
Public and private morality had never been so low since
Christianity came into the land. The stench of the court began to
pervade the air of all Spain.4
Now, we may further appreciate what the undoing of 1492" might return us to! A
terrible thing to think upon! (In the words of Father Francois Rabelais).
In the slow resurrection of Christian Spain and in a society that took it for granted that
heresy was a sin worse than murder,5 Queen Isabel was morally obligated to suppress the secret
3Ibid., p. 26 my emphasis added.
4Ibid., p. 14.
5Ibid., pp. 194, 183.
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Jews (the insincere, false, deceitfully subversive Conversos, or New Christians), to conduct a
ten-year Crusade against the Mohammedans, and to use the Inquisition as a war measure, against
the strategic salient, the wedge into Western Europe, that the Moslems and their anti-Christian
abettors (Fautors!) had made.

She had to face the problem of hostile exterior lines and

treacherous interior lines. (The United States is also coming to understand more about these
matters, and not only because of its porous borders and interior cultural Balkanization, or the
sleeper cells on the Inner Front of its Homeland Security).
In 1450, there were at least 200,000 Jews in Spain and 3,000,000 New Christians or
Conversos, who were mockingly called Marranos by their fellow ethnic Jews:
The Jews of the synagogue sometimes called them Marranos, from
the Hebrew Maranatha, the Lord is coming, in derision of their
belief, or feigned belief, in the divinity of Jesus Christ. The
Conversos were assimilated in a superficial sense, for many of
them married into the noblest families in Spain, enjoyed all the
privileges of Christians, and had gradually gathered into their
hands most of the wealth, the political power, and even the control
of taxation; but it was generally felt that in a crisis they would
prove to be Jews at heart, enemies of the Christian faith, and allies,
as in the past, of the half-oriental and circumcized Moors.6
In this context, let us consider the recent words of an aggressively intelligent, strategic
mind of Jewish ancestry, who is also known as a prominent Neo-Conservative as distinct from
a Neo-Christian. In his book, The War Against the Terror Masters, Michael Ledeen bluntly
says the following, and with refreshing candor:
Nothing could be more encouraging to any thoughtful Muslim than
a reversal of the catastrophic trends of the past two or three
centuries. For many centuries, Muslim civilization was the
greatest in the world [China included!]. The Muslims preserved
much of ancient Greek culture at a time when Western Europe had
6Ibid., p. xviii, from his Foreward my emphasis added.
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fallen into a catatonia that historians have called the Dark Ages.
The Muslims outclassed the Christians in most every area of
human endeavor. They were more powerful, more educated, more
artistic than their Christian rivals. And they were more tolerant
and humane [sic]. It was far better for minorities like the Jews to
live under Muslim rule than under Christian hegemony.7
If you were the Lone Ranger, would you rather have Ledeen or Tonto beside you in the
final battle against the circumambient Indians? What do you mean, we, Ledeen?
In an even more candid book -- especially in his rare and revealing Chapter 5 on
Nationalistic Judaism -- the former head of Israeli Military Intelligence, Yehoshafat Harkabi
says:
In Nachmanidess (1194-1270) commentary on Maimonidess
(1135-1204) Book of Commandments: We are commanded to
inherit the land [i.e., Eretz Yisreal -- the Greater Israel] that God
gave to Abraham, Isaac, and Jacob, and must not leave it in the
hands of any other nation, .... We must not leave the land in the
hands of the [seven Canaanite nations] or of any other people in
any generation.8
Although the learned General Harkabi strongly opposed the Yabotinsky-Begin ethos and
the intransigent religious factions that root their views in the principles of the Great Sage,
Maimonides, he usefully quotes him:
The major task that confronted the Jews sages after the destruction
of the Second Temple [by the Romans, in 70 A.D.] and the
repression of the Bar Kochba Rebellion(132-135 C.E.) was to
guarantee the survival of the Jewish people [as distinct from the
original Jewish faith?] in a hostile milieu. As they saw it, in order
to survive the Jews had to isolate themselves from their
7Michael A. Ledeen, The War Against The Terror Masters: Why It Happened - Where
We Are Now - How Well Win (New York: Saint Martins Press, 2002), pp. 29-30 -- my
emphasis added.
8Yehoshafat Harkabi, Israels Fateful Hour (New York: Harper and Row, 1988 -- revised
and updated edition), p. 144. Chapter 5, pp. 158-194, should be read very carefully.
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surroundings. They enacted this intention in the HALAKHA, the

body of religious laws designed to encode a unique and binding
lifestyle. Jewish uniqueness, deeply rooted in the Jewish religious
consciousness, now received precise external expression in all
details of life, as stipulated in the Talmud, the principal repository
of Jewish laws. Maimonides summarized: [Jews] should not
follow the customs of the Gentiles, ... as it has been said: And ye
shall not walk in the customs of the nations which I cast out before
you (Leviticus 20:23).9
Still speaking of the influential Maimonides and the Seven Noachide Laws, Harkabi
continues:
Maimonides himself is a major source of the treatment of non-Jews
who have been conquered and come under Jewish rule... . If the
inhabitants make peace and accept the Seven Commandments
enjoined upon the descendants of Noah, none of them is slain, but
they become tributary, as is said: They shall become tributary
unto thee, and shall serve thee (Deuteronomy 20:11). ... They
must accept both terms of peace [i.e., Agree to pay the tribute
levied and to submit to servitude -- p. 152] ... (Hilkhot
Melakhim, Chapter 6:1).10
Moreover, says Harkabi:
Maimonides summarized the laws on the treatment of idolaters as
follows: It is forbidden to show them mercy, as it is said, nor
show mercy unto them (Deuteronomy 7:2). Hence, if one sees
one of them who worships idols perishing or drowning, one is not
to save him. ... Hence you learn that it is forbidden to heal
idolaters even for a fee. But if one is afraid of them or apprehends
that refusal might cause ill will, medical treatment may be given
for a fee but not gratuitously. .... The foregoing rules apply to the
time when the people of Israel live exiled [as in Spain] among the
nations, or when the Gentiles power is predominant. But when
Israel is predominant over the nations of the world, we are
forbidden to permit a gentile to dwell among us. He must not enter
our land, even as a temporary resident; or even as a traveler,
journeying with merchandise from place to place, until he has
9Harkabi, pp. 139-140 - my emphasis added.
10Ibid., p. 152 -- my emphasis added.
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undertaken to keep the seven precepts which the Noachides were

commanded to observe [hence, tribute and servitude]. (Hilkhot
Avodah Zara, Chapter 10:8). Maimonides exempted the Muslims
from the category of idolaters, but the Christians, by contrast, were
explicitly included. His unfavorable view of the Christians was
influenced by his view of the Trinity as incompatible with strict
monotheism .... His scorn for Christians was possibly also
influenced by his Muslim milieu.11
Despite what Maimonides really believes about Christians, he has a more lenient and
different -- though perhaps more opportunistic and parasitical -- view than the modern Michael
Ledeen. In General Harkabis words:
Nonetheless, Maimonides thought [in contrast to Ledeen] that the
condition of Jews in Muslim countries was worse than that in
Christian countries. He wrote in his Epistle to Yemen: The Arabs
... passed painful and discriminatory legislation against us... Never
did a nation molest, degrade, debase, and hate us as much as
they.12
Now we may better appreciate what Queen Isabel was up against -- and others, too, even
today. She and the Office of the Inquisition were dealing with an insidious and intangible
slayer of souls who worked by word of mouth instead of by steel and poison.13
The Jewish Encyclopedia makes a significant admission about the original, early eighth
century Mohammedan penetration and conquest of Spain: It remains a fact that the Jews, either
directly or through their coreligionists in Africa, encouraged the Mohammedans to conquer
Spain.14 At the outset, it was the Christian kingdom of the Visigothic monarchy that the Arabs
and Berbers invaded, during the period 709-711 A.D., but only after they were invited by the
11Ibid., p. 157 -- my emphasis added.
12Ibid., p. 158.
13William Thomas Walsh, p. 223.
14The Jewish Encyclopedia (New York: Funk and Wagnall, 1904), Volume XI, p. 485.
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Spanish Jews to cross the nine-mile strip of water at Gibraltar.15

Moreover, says Professor Walsh:
In 709 the Arab general Tarik led an army of Berbers [whom the
Mohammedan Arabs had recently subdued and organized] in
which there were many African Jews. Defeating and slaying King
Roderigo, with the aid of Christian traitors, at the great battle of
Jerez de la Frontera, they carried death in all directions through the
[Iberian] peninsula. Wherever they went, the Jews threw open to
them the gates of the principal cities, so that in an incredibly short
time the Africans were masters of all Spain save the little Kingdom
of the Asturias [and the heroic Pelayo at Covadonga] in the
northern mountains, where the Christian survivors who were
unwilling to accept Islam reassembled [in 722 A.D.] and prepared
to win back their heritage.16
In his vivid continuation of the historical narrative, Walsh conveys the events and
implications which are still of moment to man:
The whole western culture of Rome was in jeopardy a second time,
from the same enemy; for by striking coincidence it was the same
Berber race that had followed Hannibal [who later faced Scipio
Africanus] across the Alps into Italy nearly a thousand years
before. The fate of all Christendom hung on the issue of a battle.
The glorious victory of Charles Martel in 732 saved our culture;
but Spain remained lost to Christendom for centuries. Christian
churches were turned into Mosques, old Roman cities were
gradually transformed into the oriental pleasure grounds of the
caliphs. Cordoba under the Ommiad, Abd ex Rahman III, in the
tenth century was more beautiful than Baghdad, and next to
Constantinople, the most magnificent city in Europe.17
In 1453, the Mohammedans conquered Constantinople, and continued their marauding
and cruelty in Greece and in Italy. On 11 August 1480, they conquered Otranto in Southern Italy
and put some 12,000 of the total of 22,000 inhabitants to death, very cruelly, even women and
15William Thomas Walsh, p. xvi from his Foreward to Isabella of Spain.
16Ibid., p. xvi my emphasis added.
17Ibid., pp. xvi-xvii my emphasis added.
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children. In the words of William Thomas Walsh:

Of the 22,000 inhabitants, the barbarians [i.e., Mohammed II and
his Turks] bound 12,000 with ropes and put them to death, thus
helpless, with terrible tortures. They slew all the priests in the city.
They sawed in two the aged Archbishop of Otranto, whom they
found praying before the altar. On a hill outside the city, now
known as Martyrs Hill, they butchered many captives who refused
to become Mohammedans, and threw their corpses to the dogs.18
And what, we may well consider, were the consequences of this Mohammedan advance
for Spain and for the Jews in Spain, who were always suspected, in light of their history, of being
an actual or potential Fifth Column with interior lines on the inner front of Spain?!
In Walshs fine and fair analysis:
As the story of Otranto became generally known, the panic that
Castile and Aragon shared with Italy spread to every corner of the
peninsula. Men were asking, what would become of the Christian
kingdoms if the Turks came from the east, and the Moors of
Granada, their coreligionists, took the offensive in the south
against Andalusia? In such a case the situation of Castile would be
perilous. But with secret enemies within her gates allied with the
terrible foe, her plight would be hopeless. In wartime, every nation
considers unity the indispensable condition of self-preservation.
The doom of the Conversos [the New Christians], as a nation
within the nation, was sealed with the landing of the Turks in Italy.
Otranto fell August 11. The news reached Spain some time in
September. Isabel had long been keeping in reserve the Papal bull
of November 1, 1478, authorizing her to establish the Inquisition in
her kingdoms. On September 26, 1480, she issued the order that
made it effective. ... [and] marked the beginning of the last chapter
in the slow resurrection of Christian Spain, and of a new and sad
one in the weary annals of the children of Israel.19
We shall better understand the passionate Jewish desire to undo 1492, if we consider
their status and immunities and privileged power in Christian Spain:
18William Thomas Walsh, p. 192.
19William Thomas Walsh, pp. 193-194 my emphasis added.
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In Medieval Spain, the Jews came nearer to building a New

Jerusalem than at any time or place since their dispersion after the
Crucifixion [as of 1930, at least, and even in comparison with the
later Paradisus Judaeorum in Poland.] Had they succeeded and
several times they came perilously near success they might
conceivably have managed, with Mohammedan aid, to destroy the
Christian civilization of Europe. Their ultimate failure was caused
chiefly by the life work of Isabel.20
Because the Spanish Jews earlier had everywhere opened the gates of the cities to the
Mohammedan conquerors and their attendant African Jews, the Moslems rewarded them by
turning over to them the government of Granada, Seville, and Cordoba.21
Moreover, says Walsh:
In the new Moslem state, the Jews found themselves highly
esteemed. It was under the caliphs that they attained the height of
their prosperity. ... In Granada, the Jews became so numerous that
it was called, the city of the Jews. But the Saracens persecuted
them at times. On December 30, 1066, the Moslems of Granada,
infuriated by their exploitations, arose against them and slew
4,000. One of the caliphs expelled all Jews from Granada.22
Some sixty years after Saint Fernando re-conquered Seville in 1224, the total Jewish
population [in Castile] may well have been from four to five million and this leaves out of
account large communities in Aragon and other sections. 23 Since there were probably 25-30
million people in all of the Spanish Kingdoms at the time, probably a fifth, or even a fourth
were Jews a large minority -- and they possessed an influence out of proportion to their

20William Thomas Walsh, p. 195. Professor Walshs important Chapter XIV, from
which this quote comes, should be read and savored in its entirety.
21Ibid., p. 195.
22Ibid., p. 196.
23Ibid., p. 197.
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numbers.24 For example, says Walsh:

They became so powerful that the laws against blasphemy could
not be enforced. It was so plain that they were above the law that
the Cathari of Leon used to circumcize themselves that they may
freely teach as Jews the heresy for which they would be punished
as Christians.25
The situation was such that, even in the fifteenth century shortly before Isabels reign, it
was true that:
Confident and secure, the Jews lived with all the oriental
ostentation of which their luxurious nature is capable. They took
no particular pains to conceal their contempt for the lesser breeds
without the law, who paid them tribute.26 [Remember
Maimonides!]
However, the Jewish population in Isabels time had shrunk from some 5,000,000 or
more to about 200,000.27

Two and a half million, at least, had become New Christians

(Conversos), and some were sincere, but more of them were activated by fear under
persecution, or by motives of self-interest, and, according to a Jewish scholar, Dr. Meyer
Kayserling:
Their conversion was, however, only external, or feigned; at heart
they adhered loyally to their ancestral religion. Though outwardly
Christians, they secretly observed the tenets of the Jewish faith.28

24Ibid.
25Ibid. my emphasis added.
26Ibid., p. 198 my emphasis added.
27Ibid., p. 200.
28Ibid., p. 200 Walsh gives the specific citation, as well, for Kayserlings candid
commentary.
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That is to say, deceit was pervasive and provocative -- further exacerbated by Jewish
condescension and contempt. And, on top of that,
What cannot be questioned, however, is that Conversos and their
kin everywhere controlled business, government, taxation, all that
was valuable, just as their ancestors had as Jews. ... For as
Conversos, the Jews were now capable of doing greater injury to
Christianity through their influence upon the Old Christians with
whom they mingled.29
The original day for the expulsion and departure of the Spanish Jews was 1 July 1492,
and they made their careful and resourceful preparations, those who declined to be baptized.
About this new Diaspora, William Thomas Walsh writes very compassionately and movingly
because it is a forced dispersion:
When the appointed day approached the time had been extended
by the King and Queen to August 2 [one day before Columbus
departed on his first voyage to America] the Israelites caused all
the boys and girls over twelve years of age to marry, so that each
girl might go under the protection of a husband. And so, putting
all their glory behind them, and confiding in the vain hope of their
blindness, wrote the curate of Los Palacios [Bernaldez], they
gave themselves over to the travail, and went forth from the lands
of their birth. ... And there was no Christian who did not grieve for
them. Everywhere the people invited them to be baptized...but the
rabbis encouraged them and caused the women and boys to sing
and play tambourines and timbrels to make the people merry.30
This is certainly not the way the Israelis when they now have a state and protected
power treat their Christian and Muslim Palestinians.

The Israelis have shown no such

compassion or support when they have decided upon their own forced expulsions of
minorities, after the preparatory actions of contempt and intimidation and terror! As always,
29Ibid.
30William Thomas Walsh, pp. 369-370 my emphasis added.
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contrast clarifies the mind.

Walsh continues his moving narrative by first quoting Father Bernaldez again:
At last they [who were to embark from Puerto de Santa Maria and
Cadiz] set sail in 25 ships, but had to bribe the pirate Fragosa with
10,000 ducats -- evidently they had found some way to defeat the
royal order concerning money to let them sail for Cartagena
[inside Gibraltar on the Mediterranean Seacoast of Murcia, Spain
to the northeast of Cadiz]. Some, however, returned to Castile and
were baptized. But most went to Arcilla, and thence to Fez [in
Morocco]. Others proceeded to Portugal. ... Some went to
Navarre [in Northern Spain], others straggled as far as the Balkans.
... A larger group finally settled at Salonika [in Greece], and
formed there a colony which persisted until 1914 [the beginning of
World Ward I], when the members were compelled to migrate, and
went to New York.31
According to Father Bernaldez, most of the exiles had sinister luck, being robbed and
murdered wherever they went, and Walsh himself then amplifies upon this dark desolation,
which also contained an irony:
The most terrible sufferings of the wanderers were inflicted by the
lust and cruelty of the Moors on those who sailed from Gibraltar to
the Kingdom of Fez. The Jews had once been very powerful in
that Kingdom [a recurrent pattern], and one of them, a man named
Aaron, so enjoyed the protection of the King of Fez, said
Bernaldez, that he conducted himself and gave orders in the
kingdom as he pleased, and the Moors were very angry, and made
a riot against the King and the Jews, and killed the King and Aaron
and then went into the Jewries, in which there were over 2,000
households in the city, and put them (the Jews) to the sword, and
killed and plundered, and left only those who said they would be
Moors ... but many of the Jews remained secret Jews, as in Spain
before the Inquisition. ... And the Jews, fearing to be killed,
became Moors, but remained secretly Jews.
Thus in
Mohammedan Fez the story of the Jews parallels that of their
brothers in Spain. On this occasion, the [new] King of Fez offered
to protect the Jews, and allowed them to hire bands of Moorish
soldiers for the purpose; but he secretly gave orders to the men to
31Ibid., p. 370.
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rob them on the road. Having seized all the property of the exiles,
the Mussulmans violated the women and girls under the very eyes
of their husbands, fathers and brothers, and slew any of the men
who dared to protest. Evidently, these barbarians, too, had heard
the tale, widely circulated, that the Jewish women had swallowed
gold, for after dishonoring them, they ripped their bellies with
scimitars to search for the ducats.32
Such will be the further fruits of the campaign to undo 1492, if it is successful. Then
we will further taste the combined cultures of cruelty and deceit, and their common materialist
suffocation of life and mercy and selfless love.
By way of rounding out the picture, Walsh says that
Some of the survivors staggered on till they reached Fez, naked,
starving and swarming with vermin. Others returned to Arcilla [in
Christian Spain], and begged the Count of Borva, the Spanish
governor, to have them baptized, for the love of Jesus Christ, in
whom they believed, and to let them return to Spain. He received
them with much kindness, fed and clothed them; and had them
baptized. So many were baptized, that the priests had to sprinkle
them with a hyssop in groups. During the next three years, bands
of them continued to straggle back to Spain, convinced that their
sufferings were a punishment for their rejection of Christ. ... A
very acute rabbi named Zentollo, one of ten or twelve rabbis that
[Father] Bernaldez baptized, told them that in Castile, there were
more than 30,000 Jewish households, and in Aragon, 6,000
making a total of more than 160,000 persons.33
Therefore, even the concept the expulsion of the Jews must be thought through more
carefully, especially because Queen Isabel and King Ferdinand only had authority over Castile
and Aragon, which is hardly the whole of modern Spain, much less the whole of the Iberian
Peninsula.
Many of the expelled Jews in fact went to Portugal where they were better able to make
32Ibid., pp. 370-371 my emphasis added.
33Ibid., p. 371 my emphasis added.
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connections with England and other countries who later became enemies of Spain, especially
after the Protestant Revolt began.
At a very vulnerable strategic moment in Spain in the sixteenth and seventeenth
centuries the expelled Jews and their sympathetic coreligionists were able to give much
important strategic intelligence to the enemies of Catholic Spain, and thereby also exact, at least
in part, their terrible revenge.
During some Moorish uprisings in conquered Granada during the years 1500-1501, the
Moors murdered Christian priests and sold Christian women as slaves in Africa,34 acts of cruelty
and barbarity which provoked swift and stern repression from King Ferdinand and Queen Isabel.
With support from Cardinal Ximenes de Cisneros, the respected head of the Spanish Inquisition,
the ruling couple informed them [the Moors] that they might have their choice between exile to
Africa, and baptism.35
It is significant, moreover, that
Most of them chose baptism. Thus came into existence [analogous
to the Jewish CONVERSOS] that class of unwilling Christians
known as MORISCOS, of whom half a million were finally
expelled under Philip III in 1609... [because, in fact,] few of the
Moors left the country in 1501 [when they were given the
chance].36
There were various causes of the political and economic decline of Spain during the
sixteenth and seventeenth centuries, but one cause, in particular, which is germane to our theme,
is often enough overlooked, perhaps because it is too sensitive and explosive.
34Ibid., p. 464 my emphasis added.
35Ibid.
36Ibid.
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Once again, in the wise and measured and well-researched words of Walsh, we may learn
many important truths truths which will not only illuminate our current strategic and political
context, but also the deeper Black Legend about Spain and the even deeper passion to undo
1492. William Thomas Walsh says:
There appears to be one more cause [of the political and economic
decline of Spain], which for some mysterious reason has been
passed over in complete silence by all our historians [as of 1930].
There can be no doubt, says the Jewish Encyclopedia,37 that the
decline of Spanish commerce in the seventeenth century was due
in large measure to the activities of the MARRANOS [note well
the depreciative and derisive word they use for the
CONVERSOS!] of Holland, Italy [Venice, especially!], and
England, who diverted trade from Spain. ... When Spain was at
war with any of these countries [especially with the Protestant
countries], Jewish intermediation was utilized to obtain knowledge
of Spanish naval activity [i.e., tactical and strategical intelligence
about the enemy].38
What is more, Walsh goes on to say:
It appears from the same source [the authoritative 1904 Jewish
Encyclopedia] that the Spanish CONVERSOS who settled in
London acquired within a century an almost complete monopoly of
English trade with the [Mohammedan] Levant, the Indies, Brazil,
and especially with the Netherlands, Spain, and Portugal. They
[the Spanish Conversos] formed an important link in the network
of trade spread especially throughout the Spanish and Portuguese
world by the MARRANOS or Secret Jews. Their position enabled
them to give [Oliver] Cromwell and his secretary, Thurloe,
important information as to the plans of Charles Stuart in Holland
and of the Spaniards in the New World. Outwardly [and
deceitfully] they passed as Spaniards and Catholics; but they held
prayer meetings at Cree Church Lane, and became known to the
[Calvinist, Judaizing] government as Jews by faith.39
37The Jewish Encyclopedia (New York: Funk and Wagnal, 1904), Volume XI, p. 501.
38William Thomas Walsh, p. 466 my emphasis added.
39Ibid. my emphasis added. Walsh is quoting from the 1904 Jewish Encyclopedia,
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Spain clearly had a very serious counter-intelligence problem, and had to deal somehow
with subversive networks of resentful ethnics who still had superior interior lines on the
vulnerable inner front of Spain.

What Franco later called a Fifth Column was also a

formidable power to aid Catholic Spains enemies, who were still very strategically located,
despite the supposed large-scale expulsion of the Jews.
Quoting some other frank Jewish scholars, Professor Walsh has a further-revealing,
extended footnote:
[Anti-Catholic, Calvinist Oliver] Cromwell was by no means
unacquainted with the resources and wide activities of the rich
Sephardi Jews of the Continent, says Albert M. Hyamson in his
History of the Jews in England, p. 176. The Spanish and
Portuguese trade [and economic intelligence network?] was in their
hands; the Levant trade also to a considerable extent. Jews helped
to found the Hamburg Bank [one of the main cities of the
Hanseatic League], and were closely connected with the Dutch
East and West Indian Companies. As bullion merchants, also,
Jews were prominent, and, in addition, many of them owned fleets
of merchantmen. The second reason for Cromwells favor was the
great assistance these crypto-Jews of London and their agents on
the Continent were to the [regicide] government of the [Judaizing,
Neo-Messianic] Commonwealth. And, when employing them on
secret service, he was aware of their true faith.40
Because the remainder of this extended footnote is so important and nuanced and full of
implication, I propose to continue quoting it to the shocking end, and then comment. Walsh
himself, before quoting others, says:
Carvajal, a secret Jew who went to England as Portuguese
ambassador, was enormously wealthy, and placed a whole army of
continental agents and spies at the disposal of Cromwell [perhaps
Volume V, p. 168.
40Ibid., pp 503-504 footnote number 8 to Chapter XXXII my emphasis added.
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to aid his cruelly unspeakable, Moor-like operations in Ireland?].

The share of the Jews in promoting the Protestant Reformation is
pointed out by Rabbi Lewis Browne in Stranger than Fiction, p.
248 et seq. Luther, he observes, studied Hebrew with Reuchlin, a
pupil of Jewish scholars in Italy, and the Jews, by their very
presence in Europe ... had helped to bring the heresy into being.
But once it was born they let it severely alone. Browne is right,
too, in discerning that Liberalism is of Jewish origin. It was little
wonder that the enemies of social progress [sic], the monarchists
and the Churchmen, came to speak of the whole liberal movement
[and revolutionary leaven] as nothing but a Jewish plot, he says
on p. 305. LIBERALISM, he adds, was the Protestant
Reformation in the world of politics. ... Incidentally, however, it
brought complete release at last to the Jew [but release from what?
a n d release for what?]. The Jewish Encyclopedia recalls that
Luther was said to be a Jew at heart, and that he remarked on
one occasion, If I were a Jew I would rather be a hog than a
Christian.41
Luthers visceral words are all too characteristic, and for us to think that liberated or
released -- people have founded their new false religion upon him is, indeed, in Francois
Rabelais words of high-spirited Pantagruelism, a terrible thing to think upon!
Moreover, Rabbi Lewis Brownes insights about the origins and nature of Liberalism
would provide an especially important, candid complement to James Burnhams own brilliant
analysis, Suicide of the West; An Essay on the Meaning and Destiny of Liberalism.42 Moreover,
Burnhams book, often called the definitive analysis of the pathology of Liberalism, has never,
I regret to say, been seriously counter-argued or even responded to, must less refuted. And his
analysis is even more pertinent today than when it was first published in 1964. For, it would
41Ibid., p. 504 my emphasis added.
42James Burnham, Suicide of the West: An Essay on the Meaning and Destiny of
Liberalism. (New Rochelle, New York: Arlington House, 1964). In 1974, Burnham and
Arlington House re-issued the book with a brilliant 8-page AFTERWORD added (pp. 313-320),
which was, unfortunately, not included in the re-issued 1985 Edition of the book, published by
Regnery-Gateway in Washington, D.C.
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seem that the remnants of the Catholic West are not very much in resistence to this dissolvent
Judaizing Liberalism. Even so-called Catholic Conservatism, or Neo-Conservatism now,
appears to be only the Right Wing of National Liberalism.
In a small group some years ago with Irving Kristol, the former Trotskyite and Father of
Neo-Conservatism, who is himself of Jewish ancestry and an admirer of James Burnham, said:
Burnhams Suicide of the West is a classic.

But, no one speaks of it any more.

I then

encouraged him to help bring the book back into prominent public discourse, for he was (is)
influential enough to do it. As far as I know, however, that never came to pass.
Burnham himself, like William Thomas Walsh, had a deeply strategic mind and could
take the long view of history, and of the leavens and dissolvents of the Revolution. It would
seem that, had Burnham known of Walsh, he would have appreciated Walshs Catholic
perspicacity and candor, and after Burnham returned to his earlier-abandoned Catholic Faith, he
would have, I think, cherished Professor Walsh even more.
Near the end of his important Chapter XXXII, Walsh says, for example:
There is a suggestion here [from the evidence of The Jewish
Encyclopedia and other forthright Jewish scholars] of a fascinating
and unexplored chapter of history, in which the tragic figure of the
wandering [and revolutionary?] Jew, defeated in his attempt to
destroy the Catholic Church and build a New Jerusalem on its
ruins in medieval Spain, is [later, but very soon] seen playing a
large part in bringing low the greatest Catholic nation in Europe at
the [seeming] moment of its final triumph, and transferring the
dominion of the seas and of world politics to the anti-Catholic
power of modern England. It would be interesting to know to what
extent they instigated the revolt in the [Spanish] Netherlands which
Philip II [1527-1598, who ruled 1556-1598] attempted to suppress
by the Inquisition. That they had something to do with these
matters is highly probable, for they supported Calvinism [as with
Oliver Cromwell of England and John Knox of Scotland] and other
anti-Catholic movements just as they had supported the primitive
heresies and the Mohammedanism of the Middle Ages. It is one of
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the curiosities of history that they paid off the score [at least in
part] of the Spanish Inquisition at the strategic movement when
Spain, in spite of all her phenomenal powers of recuperation, had
exhausted herself at last [by way of centrifugal over-extension,
too] like a good mother in the stupendous effort to colonize and
civilize [and hence convert by heroic missionary efforts] vast
portions of the western hemisphere.43
That is to say, the grand-strategic political and financial action of Jewish forces used the
Judo Principle against the over-extended and precariously balanced, expanding Empire of
Spain, and applied it very deftly, along with its power of organization and propaganda for
internal subversion and its cumulative dialectic of dissolution to include its action as a
powerful dissolvent of the Faith by way of support given to the syncretizing and Judaizing
heresies and other Reform Movements.
After considering this Judaic factor as well as the Moslem factor, the third and last
element that was especially keen to undo 1492" during the 500 th Anniversary of 1492 was
represented by the 1983 Nobel Laureate in literature, Gabriel Garcia Marquez, himself a
revolutionary socialist and personal friend of Fidel Castro, and a very anti-Catholic saboteur, as
well but very subtly so! He often expresses the view that it would be progress to return to preColomban America. And he has been known well for his defense of the Aztec Empire and
Civilization, which he favorably contrasts with Western (especially Spanish) Christendom.
Garcia Marquez would certainly have opposed that young Christian soldier from Salamanca
University, Hernando Cortes by name, who was to carry the Standard of Castile and Aragon to
the blood-drenched altars of Mexico where [Aztec] priests plucked out the hearts of maidens to
appease an idol.44 That is to say, to appease the phallic plumed serpent god of the Aztecs,
43William Thomas Walsh, pp. 466-467 -- my emphasis added.
44Ibid., p. 438 my emphasis added.
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called QUETZALCOATL.
By way of completing this analysis of the three main streams of anti-Catholic belief and
thought and culture that have fervently sought and still seek to undo 1492, it is fitting to
turn to the deeply faithful Argentine Roman Catholic professor of literature, Alberto Boixados.
His book in Spanish Arte y Subversion (Art and Subversion) was later expanded and modified
for a North American audience, and published in English under the title Myths of Modern Art.45
Professor Boixados of the University of Cordoba in Argentina knows very well about the
first two hostile religions who would undo 1492!, but he also understands the more modern
cultural channels of subversion and revolutionary naturalism as in the strategic philosophy
of Antonio Gramsci and especially in the subtle literature of Gabriel Garcia Marquez, whose
powerful writings should not be given lightly to those who are insufficiently prepared to deal
with the powerful subversive resources of language and his ways of using symbolic
subversion.
Let Alberto Boixados be our guide.
Quoting Garcia Marquezs own provocative acceptance speech for the Nobel Prize, he
says:
Why is it that the originality we [we writers] are permitted
without reservation in literature is denied [by whom?] with such
mistrust when applying it to social change? Nevertheless, two
books published by Garcia Marquez are significant for focusing on
a negative SPIRITUAL CONVERSION [Boixados own
emphasis] linked with a radical social change.46

45(Lanham, Maryland: University Press of America, 1991).

46Alberto Boixados, Myths of Modern Art, p. 43 my emphasis added, except as
designated above.
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The two books referred to are Garcia Marquezs One Hundred Years of Solitude and The
Autumn of the Patriarch.
In the former, The intention is manifestly to create a new order by a conscious
parodying of the Bible along with obscene and blasphemous insinuations as in the depiction
of a beautiful young woman of reputed purity, but who incites the lusts of all of those men who
come in contact with her. In Boixados veiled but shocking words:
For example, in his One Hundred Years, Remedios, the Beauty ...
was not of this world, because from the time she was in her
mothers womb, she was safe from contagion. Her innocence is
[then] shown in her behavior: The startling thing about her simple
instinct was that the more she shed fashion [i.e. modesty and
modest dress] in search of comfort and the more she shunned
conventions [i.e., moral limits and decency] to allow for
spontaneity, the more disturbing her incredible beauty became [for
others, to others]. The conventions [in the book] are nothing
more than a basic sense of decency, and his long descriptions of
them are, or ought to be, unprintable. This pure being arouses in
others the basest of instincts. But the satire does not end here:
[after her death,] Remedios the Beauty is taken up to Heaven,
body and soul. The allusion could not be clearer nor more
diabolic.47
On this 150th Anniversary of Pope Pius IXs proclamation of the Dogma of the
Immaculate Conception, faithful Catholics should well shudder at these words, and, in love,
mightily resist such staining mockeries and iconic or symbolic subversions.

Only one who

deeply knows the Faith, but despises it, can so subtly besmirch the teaching and intimate culture
of the Faith.
As in a recent article I wrote about the Judo Principle and the Jewish Dialectic as
they are now applied or soon will be applied in our ongoing grand-strategic irregular war and

47Ibid., p. 44 my emphasis added.

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hostile confrontation with a renewed Mohammedan Insurgency worldwide, not just in the
Middle East, so, too, with the threefold or three-pronged cultural and religious attack upon the
Catholic Church and its culture back in 1992, and thereafter, designed to undo 1492.
The Jewish and Mohammedan initiatives are much better known to us or are becoming
better known -- than the subtler subversions of the historic Faith, by way of imaginative
literature.
In Garcia Marquezs new world of Macondo, says Boixados:
There is no Redemption because Marquez, true to the materialistic
and cyclical view of history, denies it: I know all this by heart,
Ursula shouted. Its as if time had turned around and we were
back at the beginning. In that circle so completely opposed to
the Christian concept of time, there is no place for hope. Marquez
world has no meaning, no finality, and thus he destroys it:
Macondo was already a fearful whirlwind of dust and rubble
being spun by the wrath of the biblical hurricane. The only
possible happiness for man seems to be the unbridled abandonment
of Amoranta Ursula and Aureliano Babilonia. In this context the
[Marquez] praise of vice seems logical, and is defined as
maturity of judgment [Cien Anos de Soledad, p. 235.] Nothing is
left untouched. Not even the literary field. ... Literature was the
best toy ever invented to make fun of people. Thus, in a world
without hope and [objective] values the only thing that works is
violence. He mingles the powers of the laws of nature and of the
spirit, and disingenuously muddles up Good and Evil, thus
befuddling our powers of reason [i.e., LOGOS]. And he can do
this [subversion by way of confusion] because he is able to
conquer our admiration through his vibrant poetry and the pathos
of his humor.48
Before we conclude, it is fitting to go a little further into Boixados excellent analysis and
warning about Gabriel Garcia Marquez, for, to the extent that his mocking spirit permeates the
culture of the Faith that still exists in Latin America, he will really help undo 1492" and the

48Ibid., p. 45 my emphasis added.

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spirit of Christian chivalry. Boixados proceeds to consider the second of Garcia Marquez two
subversive novels:
I n The Autumn of the Patriarch the authors daring reaches new
limits and greater subtlety. The novel has the power of a negative
conversion in both the political and the religious spheres. He
leaves not a shred of dignity to the military profession, pinning on
it every conceivable kind of degradation. Mercilessly, he destroys
whatever nobility the military profession might embody.49
Moreover says Boixados,
If the reader is a lukewarm [Christian] believer (of the purely
rational or sentimental sort) and willingly plays Marquez [cynical]
games, he will risk losing his remaining convictions. What, then,
is Marquez game?50
That is to say, how does Garcia Marquez use his potent literary art for the purposes of
subversion the subversion of his strategic target? Professor Boixados continues:
I n One Hundred Years of Solitude, he ridicules the [Catholic]
clergy and hierarchy through their simplistic and puerile
moralizings. And he does so convincingly by mixing truth and
falsehood. In The Autumn of the Patriarch, on the other hand, the
ridicule has become cruel, satanic, and it degrades the entire
supernatural world [hence the reality of Grace]. Marquez does this
gracefully and with humor, and if the reader [especially the young
and unformed reader] is not immediately alerted, he loses the game
from the start.51
Writing himself as a very well-educated and devout traditionalist Roman Catholic,
Alberto Boixados also knows how to read attentively such multi-layered, richly allusive

49Ibid., pp. 45-46 my emphasis added.

50Ibid., p. 46 - my emphasis added.
51Ibid. my emphasis added.
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literature and all of its rhetorical resourcefulness and manipulation of illusion. Therefore, when
he says about Marquez potent art, Look out!, we, too, should be vigilant and disciplined and
discerning. Boixados goes on to specify his meaning:
[By the enchantment of his art] our spirit is surreptitiously captured
[as in a negative spiritual conversion], for the enemy is disguised
in expressions of brilliant artistry, and we are seduced to the point
of reverence. If our aesthetic admiration is not accompanied by
prudent reflection, if we are not alert to the danger to our most
sacred beliefs, then we are on the path of a negative conversion.
The vestiges of our religion will be undermined by his aesthetics
and his skepticism, and our political eyes will be dimmed.52
Garcia Marquez himself has often emphatically declared: In a word, I believe that the
revolutionary duty of a writer is to write well.

That is his obligation ... I believe that the

revolutionary obligation of the writer is to write well, this is his duty.53

In Garcia Marquezs confession of belief, he says:
So that there be no misunderstanding, let us start at the end. I
believe that sooner or later the world will became socialist, and for
my part, the sooner the better. But I am also convinced that one of
the things that can delay it is bad [sic] literature.
Just as for his literary comrade, Carlos Fuentes, Garcia Marquez wants subtle and potent
literature that can create new myths and restore old myths and thereby subvert dessicated
traditions as they see them, especially the mystifications of the Catholic tradition. Writing
about Garcia Marquez, Carlos Fuentes says: Garcia Marquez destroys these a priori idiots in
order to proclaim and control the rights of imagination, which knows how to distinguish between
mystification, wherein a dead past tries to pass for a live present, and mythification, wherein
52Ibid., my emphasis added.
53Ibid., pp. 48, 94 my emphasis added.
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the live present recovers the life of the past as well [especially pre-Colomban myths].54
Analyzing the supposed the archetypal space of the myth where the same things
constantly become new, and the human becomes a contemporary of the [cyclical] cosmogony,
Alberto Boixados notes that, like for Garcia Marquez, In the case of [the Mexican, Carlos]
Fuentes, this cosmogony is the Aztecs, who will, among others, participate in the rebirth of the
new man.55 For Garcia Marquez, of course, this will be part of the renewed New Socialist Man.
This will, therefore, require a subversively dialectical Marxism that rides on the Pre-Colomban
myth to create a new epic [of revolt] which will breed a new man 56 and certainly not a
Christian man. Such demiurgic writers prepare the way for the New Coercive Utopians.
Fuentes honors and speaks about Garcia Marquez One Hundred Years of Solitude, as
follows:
It is an authentic revision of utopia, the epic and myth of Latin
America, which conquers, by demonizing, the dead moments of
historiography in order to enter metaphorically, mythically and
simultaneously into the total time of the present.57
Such are the aims and aspirations of the altogether anti-Catholic new Latin American
literature, and a revelation of their syncreltistic cosmogony and metaphysics, and some of their
literary psycho-techniques.

Demonization, of which they often speak, is also, Boixados

confirms, a known characteristic of pre-Colomban mythology, which has been exhaustively

proved by Germain Bazins studies of the religious nature of the Aztecs 58 those whom
54Ibid., p. 62 my emphasis added.
55Ibid., p. 67.
56Ibid., p. 74.
57Ibid.
58Ibid.
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Hernando Cortes had encountered, defeated, and helped to convert to the Catholic Faith.
Here is a summary of Bazins findings, in his own words:
There is another region in the world where demonism is
widespread: pre-Colomban America. Nowhere else did it flourish
as in the Americas, this sign of blood which is the sign of Satan;
nowhere else in the universe did civilized humanity remain longer
under the terror of supraterrestrial powers; nowhere else did man
have a more tragic knowledge of his precariousness in a world in
which he felt himself a stranger. There was no reason to be on
earth other than to pay blood tribute to divinities satiated with
crime; the very sun demanded its daily ration of blood if it were to
consent to continue its path; Thaloc, the god of rain, was no less
exigent. The terrors of the millennium left a memorable wake for
our [Christian-Catholic] civilization. One wonders what was the
psychology of a people like the Aztecs [recalling Moloch and the
Carthaginians] who every fifty-two years cringed before the
spectacle of the end of the world? Death, a violent death in
battle or under the sacrificial knife was the only relief from this
infernal life [without hope]. Battles were frequently waged for no
other reason than to feed these sacrificial altars where adolescent
girls, children and prisoners of war were ritualistically immolated.
This is the nauseating legacy of the Aztec civilization.59
For the new Ideological Indigenism and romantic Comparative Anthropology, there is
a great desire to destroy the blight of Catholic Christianity and to help undo 1492"
especially the Christian spiritual exploitation that Columbus purportedly set in motion. Such an
undoing promises the return of a New Revolutionary Naturalism.
After citing some specific events and subtle mockeries from The Autumn of the
Patriarch, Boixados comments:
By such a succession of incidents Marquez subtly dismembers the
supernatural order; more than once, events [are said to] occur
under the golden dome of the deceitful world of that difficult
God, the one and triune. ... Can one so easily dismiss the
59Ibid., pp. 74-75 my emphasis added. Boixados quotes Germain Bazin, Carmelite
Studies (Paris: Desclee de Brouwer, 1948), p. 515.
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profound and irreverent subversion of the natural and supernatural

order. ...?60
So many negative spiritual conversions may well have occurred because of Marquez
subversive incentives t o mockery and apostasy, and to final despair, the corrosion of
hopelessness.
Yes, such artists want to create a new world, and these specially initiated elites expect
to find the dawn of a new Gnosis.61 In the words of Mircea Eliade, this orientation constitutes
in art the absolute triumph of the permanent revolution ... all innovation [e.g., provocation and
excess] is declared beforehand, by decree, to be ... brilliant.62
CONCLUSION
By understanding the three main elements of the drive the passion and the fever to
undo 1492, Catholics will have a much more differentiated awareness of the larger, grandstrategic psycho-cultural warfare in which they are involved, whether they yet know it or not.
There seems even to be a convergence of these various anti-Catholic movements,
which combine to produce an updated Revolutionary Faith along with its Neo-Messianic
Fever.
On the premise that contrast clarifies the mind, Catholics require deeper strategic
studies of these false religions and armed ideologies and their delusional dialectics of
liberation.
Premature wrong action is not the prudent or truly strategic way to resist the often
60Ibid., p. 47.
61Ibid., p. 57.
62Ibid., pp. 57-58 my emphasis added.
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combined strategic initiatives of those who would undo 1492.

Talmudic and Kabbalistic (Gnostic) Judaism is not the pre-Christian Judaism of the
Biblical Israelites. It is a new religion and armed ideology and revolutionary faith rooted in
the rejection of Christ and the mockery of the Humility of God in the Incarnation. Therefore, the
current use of the phrase, the Judaeo-Christian tradition, is itself subversive, as well as
deliberately equivocal and ambiguous. It is a subversive new myth.
The Mohammedan religion, claiming to correct the distortions of both the Judaic and the
Christian revelations, and then to bring forth the fulfillment of Gods revelation, is in truth, a
very militaristic and sensualist, materialist, cruel embodiment of a false religion, which is,
however, clearly on the rise in a worldwide insurgency to advance the Sword of the
Prophet.
The return to the naturalism and demonism of the pre-Colomban Aztec civilization
(and its analogues) would also be a further descent into terror and despair.
The Catholic Faith and its intimate culture, by contrast, have so much hope and love to
give to the heart of man for his greater good (and the true common good) and for the glory of
God and His Beatitude. FINIS

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