LLOONNGG --WWHHIISSKKEERRSS aanndd tthhee TTWWOO--LLEEGGGGEEDD GGOODDDDEESSSS or the true story of a “most objectionable Nazi” and . . . half-a-dozen Cats by Savitri Devi Calcutta 1965 CONTENTS Page Foreword ………………………………………………………………. 7 PART ONE Black-and-White Chapter I — The Call in the Night …………………………….............. 13 Chapter II — Heliodora …………………………………...................... 15 Chapter III — The Blissful Home ………………………………........... 20 Chapter IV — The Great Adventure ………………………................... 33 Chapter V — Peaceful Death and Rebirth ……………………….......... 45 PART TWO Ginger Chapter VI — Heliodora’s Homeward Journey ………………............. 51 Chapter VII — The Cat’s Teaching ……………………........................ 85 Chapter VIII — Dreary Years …………………………......................... 64 Chapter IX — Sandy’s Choice …………………………………............ 69 PART THREE Tabby and Others Chapter X — Black Velvet ……………………………......................... 75 Chapter XI — The House in the Woods ………………......................... 85 Chapter XII — Hell on Earth ………………………………………….. 97 Chapter XIII — The Strenuous Way …………………………….......... 109 Chapter XIV — 10th of July, 1957 ……………………………………. 128 Epilogue Chapter XV — Face to the Stars………......…………………………… 133 To U. G. the young comrade who used to come to the little house in the woods 7 FOREWORD Every person and every animal in this story has actually lived or is still alive — only their names, when at all mentioned, have been altered for obvious reasons. And this is precisely why this is neither a proper “cat story” in the usual sense of the word nor a bare psychological study of human “fanaticism,” but both. True life is never as simple as alleged portraits of it. And here, we have an instance of the fundamental complexity even of that psychology often considered as the simplest of all, namely, of that of a one-pointed political “fanatic,” nay, of a militant upholder of an Ideology “of arrogance and violence” (to use the language of its enemies). Not only does the Doctrine itself, to which the heroine of this story is unconditionally devoted, appear greatly to exceed mere “politics,” when examined with the care it deserves, but the woman’s devotion as a fact, — as an experience — has unexpected roots: — roots in a whole world of values which one is not used to identify with her Ideology. In other words, our heroine’s outlook seems somewhat different from that of many of those whom she would, herself, love and respect as her brothers in faith, because her approach to National Socialism is first and foremost aesthetic, while theirs is mainly social and political. She sees it and lives it differently, because she is, whether she cares to admit it or not, different from most, or at least from many, of her comrades, even if she be as “fanatic” — as one-pointed; as uncompromising — as any of them. Fundamentally, she is in love with the beauty of life, which she beholds, unmarred, in animals, and more specially in felines; which she would like to behold in man also, but simply cannot — for man is not something complete, something “achieved,” but a creature “on its way” to something higher, when not an irretrievably fallen creature in the process of decay. Our heroine therefore cannot love humanity — not even Aryan humanity. She cannot love it, for it is not uniformly beautiful, both in physical features and character. At most, she can and does love the creature of glory, which the natural élite of her race is aspiring, — tending — to become (or re-become): Aryan man in his perfection. It is not the preoccupation of living men’s happiness — not the knowledge of her comrades’ efficiency on the social plane — that brought her to her particular faith, but the dream-like vision of those Aryan supermen 8 as beautiful on their level, as the four-legged kings of the jungle on theirs,”1 which the élite of her race could become, under its influence. In other words, she is a National Socialist because she beholds, in Adolf Hitler’s teaching, “the one political doctrine infinitely more than political” — the only one founded upon the basic laws of Life — and the one Way of life that can lead the natural élite of mankind to its natural fulfilment in the state of supermanhood. For the more and more numerous millions of increasingly mongrelised human beings, lost for the cause of collective supermanhood, our heroine has no time. She despises them profoundly, and comes in touch with them only when she cannot do otherwise: either to defend some animal (or animals in general) against them, or against some of them; or to fight them, whenever necessary; or to use them, whenever possible, for the benefit of the Aryan cause. The “cat story” in which she is involved from the beginning goes at least to show that her eminently aesthetic approach to the alleged Ideology “of arrogance and violence” is possible, even logical — in perfect keeping, at any rate, with that which a French opponent2 of the National Socialist doctrine once called its “appalling logic.” And this precisely because true Aryan racialism, — National Socialism, to repeat its historic name, — not only is not a man-centred creed, but definitely excludes any man-centred outlook. For this very reason, this book is anything but National Socialist propaganda: most people, nearly all people nowadays, have a man-centred outlook; to tell them bluntly how life-centred a great militant faith really is, is rather to turn them against it. To those few, however, who, far from looking upon man as the source of all values and the measure of all things, merely see in him, as Friedrich Nietzsche did, “a bridge between animalhood and supermanhood,” our story might suggest the widely unpopular but, to us, quite obvious truth, that any beautiful, innocent beast — a finished handiwork of Nature, perfect on its own level — is decidedly more valuable than a human specimen that does not (or, by birth, cannot) tend towards the one thing that justifies, if at all, the existence of man: the perfection of superman; more valuable, we say, because, be it of limited scope, a finished — flawless — work of art is always better than a failure. Those might well be attracted to our 1 See Gold in the Furnace (Calcutta edition 1952 p. 210) and The Lightning and the Sun (Calcutta edition 1958; chapter XV: “Gods on Earth”) — by Savitri Devi. 2 Mr. R. Grassot, of the French Information Bureau, in Baden-Baden in 1948. 9 heroine’s aristocratic faith, and come to it, contrarily to many of its former supporters, fully aware of its remotest implications, and therefore fully knowing what they are doing; come to it and never turn back. They would be welcome: the militant minority needs those to whom its “appalling logic” appeals without reservations. Yet, we repeat: this is not, cannot be, propaganda. For who cares for minorities in the present world? Minorities do not count; they are not dangerous — or not supposed to be . . . Savitri Devi Mukherji Written in Hanover (Germany) on the 10th of July, 1961 PART I BLACK-AND-WHITE 13 Chapter 1 THE CALL IN THE NIGHT This happened in one of the innumerable by-lanes of immense Calcutta, on a beautiful, warm starry night, during the Second World War. . . . A soft, subdued call of love and of distress broke the silence at regular intervals “Rrmiaou; rrmiaou; . . . rrrrmia- ou!” One of the many half-starving mother-cats that existed on the refuse heaps of the narrow, dirty lane, knew that her kitten was somewhere nearby — very near — but she could neither see it nor get at it. In fact, she knew where it was: there, behind that high wooden wall, that stood, impenetrable, in front of her. And she knew that it wanted to come to her; that it was hungry, — poor baby-cat! And although she hardly had any milk — for she was herself but skin and bone — she wanted to feed it. It was calling her — answering her smothered mews with desperate, high-pitched shrieks, as loud as its tiny young throat could cry: “meeou! meeou! meeou!” But the forbidding wall — the double doors of a “go-down” — stood between the little creature and her. For the thousandth time, she walked to and fro, to and fro, along the stone edge that ran at the foot of the “wal,” in other words, the first step that led into the go-down. And for the thousandth time she mewed and mewed — and tried to find a crack, a hole, an opening of some sort between the ill-fitting planks; some means of reaching her baby-cat. And for the thousandth time the baby-cat mewed back in its turn, in high-pitched calls of despair: “meeou! meeou! meeou!” As long as there were cars and buses, and tramways and bullock-carts continuously going up and down the nearby bustling Dharmatala Street, and rickshaws and bicycles going up and down the lane, and open-air sellers shouting for customers at the corner of both, the mother-cat’s voice, and even that of the kitten, was drowned in the general noise. Nobody could hear it, save, of course, the people who stood just before the closed go- down. But these busied themselves with their own affairs, as though they heard nothing; for they did not care. As the traffic grew lesser and lesser, even in the main street, and as the lane gradually became empty and quiet, the mews of distress became more and more audible. Yet nobody seemed to pay the 14 slightest attention: one after the other, the people who dwelt in the lane closed their shutters and went to bed. Millions of stars now appeared in the deep, dark immensity above; millions of suns, each one with its satellites whirling round it, at God alone knows how many thousand light-years’ distance from this tiny Earth; all going their way, in mathematical harmony. But upon this insignificant Earth, a speck of dust in fathomless infinity, out of the gutter in that obscure lane in Calcutta, the mew of the poor emaciated mother-cat calling her kitten, and the cry of the poor kitten calling its mother, rent the divine silence of space, again and again and again, without end. How many other cries of distress or cries of pain rent it from other places in that self-same city? How many, from other places on earth? How many, from other worlds, where living creatures struggle and suffer? Then, at last, all of a sudden, somewhat far away, a tall white form stepped forth on to a balcony of one of the houses of the main street, the back-windows of which overlooked the lane from a distance. It remained there for a while, and disappeared, — only to be seen again, five minutes later, walking up the lane. It was that of a fair woman wrapped in a sari; of a lover of dumb creatures, and especially of felines, who had never seen or heard an animal in need of help without doing all she could for it. Guided by the sound of the kitten’s cries, the woman went straight to the closed go-down. 15 Chapter 2 HELIODORA She had come years before from far-away Europe, for reasons of her own, — reasons entirely different from those for which other foreigners settle in India. One of the things that had attracted her to the hallowed Land was the fact that, contrary to the Christians, Mohammedans and Jews, the Hindus neither acknowledge an unbridgeable gap between “man” and the rest of living creatures nor believe that those creatures have been brought into being for man. She had — logically, yet erroneously, — drawn the conclusion that such people must necessarily be kind to animals in practical life; kinder, at any rate, than those who profess a faith or a philosophy centred around the “infinite value of human life” alone. Another reason why she had come was that India is the only land an earth in which Aryan Gods, — akin to those Europe used to adore, before Christianity was forced upon her people — are still worshipped, and Aryan principles, inherited from the fair invaders of six thousand years ago,1 accepted without discussion; the only land, for example, in which the bulk of the population has never ceased believing in the God- ordained hierarchy of human races. These two aspects of her psychology sprang in reality from one and the same source, namely from the woman’s essentially aesthetic outlook on life. She maintained that a beautiful healthy animal, in fact, a beautiful healthy tree, is infinitely more precious than a sickly human being, a fortiori than a cripple or otherwise deficient man, woman or child. And she held the Aryan race, to which she was proud to, belong, to be the finest race on earth, and all that which exalts it and its natural values to be good, mainly because the Aryan type of human being is — or was, in her eyes, at least — the most beautiful of all. And, having read that a certain Greek named Heliodorus — an envoy at the court of an Indian king of the fourth century before the Christian era, — had once, somewhere near Bhilsa, set up a stele upon which he described himself as a “worshipper of Vishnu,” she had taken the name of 1 See Lokomanya Tilak’s books Orion and The Arctic Home in the Vedas.