Extermination • III

Libro
CHAPTER 1
 
 
 
 

A dream in Madrid

The day after my birthday in 2011 I received a wonderful gift, a long letter in Spanish, from which I translate here only one of the opening paragraphs:

You see, like you I was raised and educated in Mexico, where I was taught from school and the official media to despise my people and consider myself a mestizo. Had it not been for the rectifier comments of my parents probably I would be one of those many Criollos waving an enemy flag as if it was my own. The point is that it gradually dawned on me that the Mexican society was multiracial garbage where the Mongoloid-American element has replaced the European element, so causing the current state of anarchy and endemic violence.

“Criollos” or “Creoles” were the children of Spaniards born in the New World who had no drop of Amerind blood. It’s true what the Criollo said, whom I shall refer to as “Ibero,” that in Mexican public education Indian blood far outweighs the Spanish. So true that even some phenotypically Creole people are more identified with the American-Mongoloid element than with their European roots. No wonder the popular Mexican genius says, “Mexico is a surreal country.”

Such surrealism is a direct result of the continental experiment of the Counter-Reformation to genetically mix the European-Iberian with the American-Mongoloid. Never before it had been attempted a project of biological and social engineering on a continental scale in previous centuries and millennia! While the Spaniards used to talk of limpieza de sangre (purity of blood) and a caste system prevailed in the Americas, with the peninsular Spaniards and the Criollos at the top of the pyramid, the desire to exploit economically the New World alongside the universalism of the papacy broke natural barriers between what, following William Pierce, were two different species of humans. The mix of European and Indian worsened considerably with the massive importation of blacks to the mainland. Few know that more blacks arrived in the Spanish and Portuguese colonies of America than to the colonies of their Anglo northern neighbors. The difference is that here they amalgamated earlier, resulting in the formation of a crossbreed stock of the three races that explains the falling behind of the nations south of the Río Bravo.

In the mid 1970s I studied two years at the Madrid School of Mexico City. Back then most of my peers were Caucasian, some even blond: children of refugees of the Franco regime. (The school I knew no longer exist. On February 16, 2014 I received a visual shock when seeing more than a dozen classmates of one of my nephews from the Madrid. There was only one that might be considered white.) The Viceroyalty of New Spain lasted exactly three hundred years, from 1521 to 1821. In one of the history lessons I received in the Madrid School, the teacher revealed that the New Spaniards amused themselves by classifying the mixtures between the three races. Note that in the list below, a transcript of the footnotes of the sixteen illustrations of various Mexican parents with their children, the “Morisco” should not be confused with the peninsular Moor, or “Chino” with the inhabitant of China, or “Gíbaro” with the Amazonian Jívaro tribe:

1.- Spanish with Indian, mestizo
2.- Mestizo with Spanish, castizo
3.- Castizo with Spanish, Spanish
4.- Spanish with mora [negress], mulatto
5.- Mulatto with Spanish, morisco
6.- Morisco with Spanish, chino
7.- Chino with Indian, salta atrás
8.- Salta atrás with mulatto, lobo [literally, wolf]

Castas

9.- Lobo with china, gíbaro
10.- Gíbaro with mulatta, albarazado
11.- Albarazado with negro, cambujo
12.- Cambujo with Indian, sambaigo
13.- Sambaigo with loba, calpamulato
14.- Calpamulato with cambuja, tente en el aire [literally, stay in the air]
15.- Tente en el aire con mulatta, noteentiendo [literally, I don’t get you]
16.- Noteentiendo with Indian, tornatrás [literally, jump back]

(The Jews were not included in this melting-pot list of the three races as the Inquisition always kept them at bay; although some say that every Spanish has at least a drop of Jewish blood.) In today’s Mexico these New Spaniard terms are no longer used but the naco, analogous to the North American nigger, is used to refer disparagingly the mestizo with pronounced Amerind features.

In a coffeehouse in the center of Tlalpan in Mexico City, on January 26, 2012 to be exact (as good autobiographer, I keep a diary), I personally met Ibero, the author of the above-cited epistle, when he returned from his stay in Spain. After a long conversation we agreed that we would start a radio program for Latin American Creoles, and that we would meet on Saturday to plan the details. Ibero spoke to cancel the appointment the same week we met and mysteriously did not answer my numerous e-mails. I let time pass and decided to phone him more than a year later, on 31 March 2013. His answer was laconic, and the tone of his voice was not benign. I forgot the matter but later that year, on December 14, Ibero called back. He was very apologetic; insisted on an appointment that afternoon, and we met at another coffeehouse in Tlalpan, near where I live, El caldero chorreado (a translation of The leaky cauldron), in honor of the Harry Potter movie that Alfonso Cuarón filmed.

After coffee I invited Ibero to see my bookshelves, which are under my sister’s house. All the talk had been, from the coffeehouse, friendly until for some reason the subject of Mediterraneans and Nordics was brought up. I was surprised that, with bilious zeal, Ibero said something like: “We [the Mediterraneans] have saved them [the Europeans] more than once!” Ibero ignores that the ruling castes of the ancient Greeks and Romans were Nordic, as shown in FR. Even in the early Middle Ages, Charles Martel, as a Frank, came from a Germanic tribe. But I was surprised when I told him that, to save myself from the currency crisis that is coming, it would be ideal to move to Iceland. I did not record the conversation, I just wrote down what he said: “They kill you!,” “They’d kill us!” or “They’ll kill us!” (when writing the diary I was not sure which of those phrases had been the most accurate and wrote down all three). He meant that the Icelanders would kill us if we dared to emigrate there. I was shocked because I thought it was obvious that the nacos would terminate us—not the Aryans—after the collapse of the dollar leads to social chaos in the largest metropolis in Latin America. I was stunned at Ibero’s vehemence and did not say anything. But when I showed him in a bookshelf the 2011 edition of Arthur Kemp’s March of the Titans, he got very upset. Although I do not remember the specific reason of the anger, the image of Ibero greatly exalted when showing him the book is very much present.

I feel bound to say that on my recent trip to the United Kingdom I visited Kemp in an ideal village to live: far from traitorous London and where I saw no people of color. Years ago Kemp’s car was vandalized by the antifa while working in the British National Party, so I’ll omit mention where he now lives. Suffice it to say that he was very kind to me, a real tourist guide. He took me in his car to Chester and several places of interest: beautiful English countryside far from the Babel of the large British cities. My talks with Arthur in one of the very small towns we visited revealed something I suspected but was not sure.

The anger not only of Ibero, but of a good portion of the white nationalist community about March of the Titans is due to such an elemental truth that it requires complete brainwashing by racial egalitarianism not to see it: The concept “Nordic” refers to those whites who are less mixed. It’s that simple. No one who reads Pierce or Kemp fails to see so elementary fact.

History is the tallest tower of experience, wrote Van Loon, the queen of the humanities; and he who fails to base his understanding of race on it—classics like Gobineau, Chamberlain and Günther—won’t learn the Letter A of racial studies. Most white nationalists persist in not seeing what they have in front of their noses and claim that those who have lived for millennia in the Mediterranean, so close to the Levant and Africa, have virtually the same percentage of non-whites genes that Scandinavians. Not only many so-called white nationalists cling to the absurd premise that the mixture was negligible. Those Mediterraneans with inferiority complex so take this revelation like a bomb that Arthur’s family suffered harassment by e-mail from a Greek man of very dark skin, the stalker came to be called, who felt insulted for the book.

Before I met Arthur I supposed the critique of Christianity by Kemp in a book that took years to investigate was a factor of the visceral rejection of March of the Titans coming from many white nationalists and Mediterraneanists. In the “very small town” I won’t name I became disabused. Questioning Arthur I realized that the cause was simply the most abject state of denial before the elemental on the part of those who had browsed the online version of the book. (Ignorant racists because, as I told Kemp, he had not done anything but “reinventing the wheel” already devised by Gobineau.) And this, even though Kemp was always very polite in his texts by adding, immediately afterwards, that not all Spanish, Greek, Slav or Balkan inhabitants had suffered considerable miscegenation. Qualifying his findings in each chapter was not enough. The mere fact of making discriminative distinctions drives crazy the “racists” who are currently “fighting” the dogma of equality, Ibero included.

Following my meeting with Ibero in El caldero chorreado he invited me to what, as I understood, would be a meeting of Creole nationalists to be held on 21 December. I hesitated but decided to go at the last minute. Besides Ibero I had not met anyone knowledgeable of “white nationalist” literature over the internet, and despite our differences I could not resist the temptation of meeting more people that, like Ibero, were familiar with the subject.

When I parked my car on the street Mecanógrafos in the Sifón neighborhood, where the meeting was held, I was struck by the rock music played in one of the houses. I thought some naco neighbors were having a party and wondered if the noise would mar our meeting. Imagine my surprise to learn that the “music” came exactly from Ibero’s friend’s home! In announcing my arrival to the woman who opened a window, she summoned the one who had invited me. Another surprise: with Ibero a guy on costume with a swastika on his arm opened the door! What left an impression on me was that Ibero’s companion was not Criollo. He was clearly a hybrid whose Mongoloid-American element stand out. As a courtesy, I won’t mention his name but in this book we shall call him “Mestizo.”

Upon entering the party—not a meeting of intellectuals as I had imagined—I was surprised again to see it be held in winter outdoors. At the back of the yard I saw a fabric with the sign of the German SS and another with the Blade of Burgundy: Nazism and Creole nationalism. In my idealized vision I had imagined people like, say, the racially conscious gentlemen of the London Forum I would meet the month before last. But the anti-music and outdoor December party were the opposite: they would perform a crude pagan celebration at midnight, a popular holiday condemned by the pope. More surprising still was that among a few whites were more people of swarthy skin. I could not believe it and the situation turned openly surreal—the surrealism that Mexicans are fond to self-parody—when the friendly Mestizo with his swastika on the arm said “I’m white” to a group of guests, standing and drinking alcoholic beverages. I remembered an adolescent story of Arturo’s follies, one of my classmates of the Madrid School. Arturo once got into his car some transvestites and the police stopped him. One of them made a scene by yelling at the police: “I have vagina! I have vagina!…” Arturo commented that, if he said that, it was obvious that he did not have one. The same is true of those airing from the rooftops that they are “white.” Although I spoke some time in the yard’s party with Ibero, Mestizo and a Punk who showed me the wounds of his fights against the antifas, I could not long stand the music and the cold and left. And yes: the trio was very kind to me and accompanied me off the street.

The following month, the first Sunday of 2014, I saw again Ibero and Mestizo but this time in the Casa del Té—a place chosen by me—in the Condesa neighborhood where, without quarreling, I informed them that I was the staunchest nordicist in the Anglophone blogosphere. I explained that it was all a platonic love for the nymph Catalina when I was in my early twenties. It was then that Ibero confessed that he did not read my blog, and I assumed that the cause was precisely the nordicist articles I was reproducing and my open contempt for Spain. Let’s recall that in FR I pick texts by William Pierce and Kenneth Clark where it is alleged that the Iberian Visigoths allowed to be duped by Christianity, thus breaking their ancient taboo of never mixing with non-Goths, and henceforward Spain had not contributed substantially to the development of the ideas that create Civilization. But what Ibero and Mestizo ignored is that my nordicism obeyed a tragedy that prevented me to relate, among other realities of life, with Catalina (tragedy that I’ll tell in the long chapter “In Search for the Soulmate,” although I mention some of it in the first book of HS).

Although our differences were irreconcilable, I felt very curious to know a little more about the group. In a couple of weekends after a flu that hit me, Mestizo and I met in other places: the first one, a solitary coffee shop on a side of the central church in Coyoacán; the second, at a restaurant in Paseo de la Reforma with distant group members (Ibero missed those meetings while Punk had problems with the law). At the last meeting I witnessed another incredibly surreal scene. Fabián, who barely knew the group had invited one Gabriel at the meeting: a subject with light skin but whose brachycephalic head denoted rude Indian ancestry. Mestizo degraded Gabriel in front of me, Fabián and Pedro—a son of Spaniards—by telling the other mestizo that, due to his Indian-white mixed breed, he could not belong to the group. Gabriel, who had arrived wearing Nazi paraphernalia, was a young man with good feelings and the degradation ceremony distressed me so much that I left the table. Even for Pedro, an authentic Criollo, it seemed excessive what Mestizo did to the other mestizo for being mestizo, and tried to make modest amends.

If we keep in mind that the ethno-state that will emerge in North America will have to know the peculiar psychology of her southern neighbors, you will understand why I mention such colorful anecdotes. The racial complex of the Mexicans is not limited to Mestizo. There is much “coconut” in the country: people brown outside and white inside. Even so-called neo-Nazi groups in Mexico are composed mostly of this type of people. I have seen in the subway of the big city very dark-skinned brown women with bleaching creams on their arms, and have heard of a mother who disowned her daughter for not having being born white. (Mrs. Hypocrite!: she was the one who married a very dark-skinned man!)

Surrealism also occurs in reverse, and even among the Mexican intelligentsia. A family member told the bizarre story about a man who visited my parents’ house: the partner of the former director of the Madrid School, Cristina Barros, granddaughter of the famous Justo Sierra. (Cristina’s daughter, Isabel, was fair-headed, perfectly dolichocephalic and of sublime facial features. To me she always seemed a nymph of pure “nordish” stock but, in reality, her blood was of the most Aryan type existing among Spaniards. She and her family travel with Mexican passports.) Cristina’s partner, whose name escapes me, said with total vehemence that he was “a pure Indian”—something that contradicted all appearances! Although it may seem laughable, there are not only “coconuts” aspiring to white in Mexico, but whites who repudiate their Creole blood as well. We cannot understand the impossible chimera of different ethnic groups that is now called “Mexico”—Indians that not even speak Spanish, a few Criollos, the full range of mestizos and dark-skinned browns with negro blood—if one ignores the psychic toll that such concoction of races caused.

The last time I saw Ibero and Mestizo was on 19 April this year I write in a homely meeting at which only these two attended. The other group members are hobbyists, as they take “Criollo” preservation more like a hobby than a profession. In the meeting Ibero said such an aberration that I won’t sit and take it.

He said, as I annotated the following day, that he did not mind the blond hair or blue eye to become extinct “provided the generic white survive,” i.e., the non-Aryan, peninsular Spaniard like him. Taking into account that I am devoted body and soul to the archetype of the nymph Catalina we did not see or talked again after that meeting; but that night I discovered that Mestizo had better feelings, as he was concerned that the blue-eyed blonds became extinct.

If we translate to Oldspeak Ibero’s vocabulary his words mean something like: “I don’t care that the white race is extinguished always providing the Criollo-types survive,” that is, the mudbloods, as the vast majority of Creoles are not even remotely as pure whites as Catalina or Isabel.

Ibero turned out to be my ideological antipode insofar I am so devoted to the archetype of my hyper-Nordic Catalina as that feudal nobility of the 12th century who fabled with an inaccessible and deified woman. Since childhood, my mind and my most cherished taste for those I fancy have been clearly and inexorably medieval.

The semantic trap in Ibero’s ideology is to call generic white those who are not. “White” as I said in FR refers to the European mixture that occurred in the United States and Canada before the migration of Jews in the late 19th century. Ibero and Mestizo abuse the term by referring to those folk that are far from the Aryan paradigm—Aryans that still exist, though they are very few, in Latin America. (The statistics of the article with the title of “Blanco” in the Spanish-written Wikipedia are misleading: they are based on surveys of mestizo-Americans that, as Mestizo does, call themselves “white” or “of white ancestry”.) Ibero’s stance is aggravated by granting amnesty to people who, without a doubt, are as mestizos as his colleague: accused physiognomies that remind me of the Moorish actors I have seen in several Spanish TV series filmed in the peninsula. “Generic white” does not mean Indo-European. Ibero misuses language as mestizo-Americans abuse words like “Latino” or “Hispanic” in the United States to refer to immigrants of the color of poop.

Although Mestizo has good feelings, cognitively he is a goner because, unlike the Brazilian, he has no objection to breed, as Ibero.

The latter is what the Spanish-speaking Metapedia denominates “mediterraneanist”: people who believe that the “meds” are superior to the Nordic.

In my discussions with Ibero I noticed he has got a clear animosity toward the real Aryans. In the last meeting I saw them he told me that those who fought with most courage in World War II were the Spaniards; and when I mentioned the looming monetary and energy crises he said he was hopeful that Spain would be saved. That is what matters to him.

I mention these stories because, I believe, Sebastian Ernst Ronin’s critique of white nationalism, a late version of American universalism, is correct. Ronin claims that all nationalism is ultimately ethno-nationalism, and that it makes no sense to use the word “white” in Europe.

The case of Ibero illustrates it. Though born in Mexico, Ibero is an ethno-nationalist (a Creole nationalist) to use Ronin’s language, not a “white nationalist.” He apparently has no Indian blood: his heart is in Spain or, rather, in an Hispanic America. Extrapolating the concept of “white race” to Europe is launching into a fool’s errand. Doing it in Spain would literally charge at windmills for the simple fact that many of the “meds” are not even white. Most people of the Iberian Peninsula will identify with other “meds” and, what is infinitely worse, with clearly mesticized people like the Hispanic Americans. Ronin is right: you cannot create “white” awareness among WASPs and MEDs of Europe or Latin America, including authentic Criollos. Perhaps it is worth mentioning that, the day of the pagan party outdoors, Ibero drove back some of the guests: pure English girls living in Mexico. When Ibero’s ideology—whom I repeat: has no-Amerindian blood—came up, one of these English said: “But you’re not white.”

The key to the whole thing is to notice how the inferiority complex of the Mediterranean, so well exemplified in Ibero, sometimes almost comes to desire the extinction of the real whites. It’s not only bothering he does not care that blue-eyed blonds become extinct—presumably, only an eccentric and expendable subset of the “generic white” in his mind. When I was on speaking terms with him I always detected a kind of peevishness towards them. And what’s scary is inferred from this, taking into account the harsh criticism of Ronin to white nationalism.

Although he has no Jewish blood, Ibero is a kind of Jew as he uses his Iberian genotype and phenotype as platform and inferiority complex to degrade the competition. And the competition is no less than the true white. Ibero is, as his internet pennames denote, an “Iberolobo,” a “Peninsular.” He never emphasizes, as I do, the fact that the peninsular Portuguese irreparably tarnished their genes with sub-Saharan, African blood. Although he and Mestizo—especially Ibero—have a good grasp of the content of white nationalist blogs for English speakers, Ibero’s mind orbits around another gravitational field: Spain and its American transplant. He is a silent scholar of English blogs only as inspirational material on how to develop a “Criollo” equivalent in the Americas. By remembering his outburst against Icelanders when I told him if I had money I would move there—with true Vikings genetically speaking—, we will see something fundamental. I never heard from Ibero a similar rebuff against the Mediterraneans, Amerinds, mestizos or Jews. Only the nordish peoples seem to arouse his anger.

I will be told that the case of Ibero is eccentric, and that it is illogical to generalize from an isolated case. But it is not so isolated. Drawing on my recent trip to London I will tell something I saw at the Millennium Bridge.

I joined a walking tour on the bridge led by a young man who spoke, in Spanish, of the desire to divorce of Henry VIII as if it was “a tantrum of a brat” which the Pope did not grant. Although many Spaniards have lost their faith, you may still feel the cultural inertia of previous centuries. Ibero himself, who is not Catholic, has told me he does not like the English. Similarly to the tour for Spaniards, contemporary nationalism reinforces ancient grudges between the nations. Europeans are not united by a common lack of skin melanin! Unlike them I do not care if the divorce was legitimate; only that the establishment of an independent church by Henry VIII helped to break the monolithic power of the Catholic Church which had chained the thought of the white man throughout Europe. An old-styled nationalist in Spain would never reason that way!

To be fair to Ibero, I must make it clear that his anti-nordicism can go completely unnoticed unless someone presses him a little. That distinguishes him from the ancient hatred of Jews for Aryans, who so badly want to exterminate them that in their Talmud they proclaim that “the best of the gentiles must be exterminated.” In other words, the animosity of Ibero before the Aryans is only dormant, not omnipresent as in the case of our ethnic enemies. However, Ibero’s mind is perfectly understood when we note his words, that he has repeated more than once: “I’m not a second-class white!” Actually, as the English girl who he gave a raid said, he’s not even properly white.

Had Hitler’s dream been fulfilled—an Aryan empire from the Atlantic to the Urals—the most Aryanized Spaniards would be already thinking like me, not as Ibero. But I would like to put forward a direct response to his stance that it doesn’t matter that blue-eyed blonds become extinct, and that what only matters are the so-called generic whites, with the opposite fantasy: although it was a gift from the unconscious.

Some years before meeting Ibero, in November 12, 2008, I arrived at the Madrid airport after barely sleeping the previous night in mainland and across the ocean for nervousness to travel: something that usually happens to me the day before transatlantic voyages. Falling into deep sleep that night in a city I had never been, something happened. Unlike my dreams that opened the chapters of my HS, so riddled with symbols, this time the descent into the abyss of my being took me to something I had known for some time but was no longer in the front of my consciousness. But before quoting the content of the naked “dream” without symbols I must say I slept in a soulless building, which was surrounded by more of them: residential complexes like those that have become so fashionable in the West since the culture fell.

The dream had somehow present the rudimentary faces of the Spaniards who had been in the neighborhood without soul where I slept. The message from my unconscious that awoke me suddenly well after midnight let me know that we had to level all that vacuous culture, wiping out the ugly people living there. In other words, in no way my destiny in life ended with the Hojas I wanted to publish (that trip to Spain, I naively believed, would lead to find a publisher for my 700-page book). No: there was not nearly the last word in my Hojas. The wake up dream on another continent, after some thirty-odd hours of not sleeping and then falling into the depths of my being, was analogous to those dreams in which the person believes to have received a divine message: You still have to speak about the extermination of the Neanderthals, César: you still need to talk about it…

Six years have passed since that night of late 2008, but instead of delving further into my unconscious let us continue our story.

Quite independently of my dream in Madrid, it would hurt me horrors that whites with brown hair and/or brown eyes became extinct. There are precious Aryans with black hair—think of the Liza Taylor in 1952 who filmed Ivanhoe or the 1889 painting by Heinrich Hoffman, Christ and the Rich Young Ruler (though of course: the neighborhood Madrilenians where I slept seemed troglodytes compared to them). I’m perfectly capable of appreciating the dark hair to the degree of falling in love if you reach that level of beauty for my eyes. But people like Ibero give us a slight clue to the envy of those who, during the Jacobin terror, sent to the guillotine the blonds of Paris (as Kemp tells us in his magnum opus).

In Europe “white nationalism” not only does not exists: it cannot exist. Ibero is neither white nationalist nor a Nazi, although the website of him and Mestizo, Visión Blanca, sometimes exhibits a rare fetish for Third Reich paraphernalia, a subject that Mestizo is more knowledgeable than us. As already explained, Ibero is simply an Iberian-Latin-American nationalist: he defends the Caucasoids of this part of the continent despite their mudblood. What is striking of quite a few white nationalists who blog or comment in English is that, as Ibero, they are capable of the doublethink that someone with brown skin is “white” simply because he is native of towns along the Mediterranean coast. The truth is that some Europeans are as “white” as Ibero’s partner, Mestizo. If those internet anti-nordicists who have offended me were confronted with pictures of both, they could not decide who is the American mestizo and who, say, the contemporary Greek.

No wonder that, once broken the Visigoth taboo of not mixing with the Mediterranean, the resulting stock of ancient Hispania embraced Christianity with such superstitious vehemence. Pierce said it clearly: the physical beauty of the Aryans is the splendor of divinity, so that the Christians (as the perpetrators of the Jacobin terror with the guillotined blonds) smashed the statues of the Greco-Roman world. A glance at the chapter on Hispania by Pierce in Who We Are is enough to see how the original Iberians mixed with the Semitic Carthaginians from time immemorial—long before the Muslim conquest of eight centuries, of which only the very stubborn say it did not leave a significant genetic mark. (Also, many Russian and Europeans of the Balkans mixed with Asians and Turks respectively.) This passage from the only non-fiction book from the pen of Pierce should be kept in mind:

The hard lesson taught by the different results of the European colonization of North America, Latin America, Australia, New Zealand, India, and southern Africa is that the only type of colonization with lasting significance is racial colonization; and that racial colonization can succeed only when Whites are willing and able to clear the land of non-White inhabitants and keep it clear.

By white Pierce understood of Indo-European origin; not what the newspeak of our days calls “Mediterranean,” “Hispanic” or worse, “Latino.” Independently of the behavior of the Brazilian, who according to the humorous illustration above would be a noteentiendo or tornatrás, he is well above the Criollo nationalists, white nationalists and even neo-Nazis (whom I have referred to in FR as fake Nazis). As seen in FR the Brazilian strongly believes in the “one-drop rule.”

Once one starts tolerating the first drops of non-white blood in one’s own body—say: the ancestral taboo that the Visigoths violated—, those drops will mark the beginning of the end. If we look at the history of the Iberian Peninsula from the highest tower of History we see that it is marked by two major Christian betrayals: the conversion of the Goths that broke the color barrier in the 6th century and, a thousand years later, the green light of a Pope for peninsular males to marry the conquered Amerindian. (In Portugal the church even allowed women to marry a number of imported negroes.) Regarding this last betrayal that began in the 16th century it is worth mentioning that, despite the system of castas the mestizos, the castizos and the harnizos used to bribe the Spanish authorities to be registered as “Criollos” though genetically they were not. These historical realities help us to understand the mind of Ibero’s partner, Mestizo; and also remind me the general amnesty that white nationalists have granted to the populations bordering the Mediterranean Sea.

There is no way to avoid the downward spiral of miscegenation once the line becomes blurred. If white nationalists lack the courage to draw a line highly enough the same fate will fall upon them—what happened to the continent conquered by the Spaniards and Portuguese. So-called Latin America is actually mestizo-America: a gigantic racial rubbish-dump from Río Grande to Tierra del Fuego. And this is true in spite of the fact that a tiny fraction of the population of these countries* remains authentically Aryan.


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* Argentina, Bolivia, Brazil, Chile, Colombia, Costa Rica, Cuba, Ecuador, El Salvador, Guatemala, Haiti, Honduras, Mexico, Nicaragua, Panama, Paraguay, Peru, Dominican Republic, Uruguay and Venezuela.

Parting word:

Only the eternal feminine leads to the Absolute

Catalina (1980)

Above, Maxfield Parrish’s 1925 Lady Violet, who reminds me a girl I met long, long time ago… If an ethno-state is ever created, my ultimate dream is that in the distant future its people will resemble the paradisiacal world of Parrish.

What prevents whites from working toward that noble end, keeping in mind that Aryan female beauty represents the crown of the evolution? Elsewhere I have discussed the majority report: Capitalism and Christian axiology as the twofold etiology of Western malaise (Jewish depredations, a tertiary infection). But I have also mentioned my minority report: that the most extreme cases of self-hatred among whites—those who celebrate that their kind will become a minority surrounded by non-white swarms—cannot be explained satisfactorily by any of these two factors.

In this blog I have briefly written about how child abuse among some whites drives them to hate the culture of their parents, and also presented my book Hojas Susurrantes, most of which has not been translated to English.

After publication of this entry I won’t add new posts to this blogsite. Although I’ll still answer some comments, the site will basically remain frozen with the below PDFs advertising my books until the dollar crashes. But I’ll be busy explaining my minority report: writing another book related to the subject of why, in some families, the silly mechanism erected by the abused victim is none other than hatred for his or her parents’ civilization.

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Day of Wrath

The Fair Race’s Darkest Hour

Would Chechar fight for my balls?

Just look at the mirror every morning you shave
—and be honest!

 
In a previous thread Mr Deutsch said:

What I am not a supporter of: Accusations that Mediterraneans (outside of specific areas) have a comprised genetic pool. There is no science to back it up, so Nordicists…

I responded:

Not only outside Sicily or Greece. I said above I’m planning to write an autobiographical book that starts with my impressions of what I saw the first day I visited Madrid: most Spaniards are clearly not Aryans. That’s the whole point. parrish-1927 And since my mind starts to build his thoughts and motivations after the 14 words (see: here) it goes without saying that quite a few Iberians are of no use for my ultimate goal (see also the last pages of Day of Wrath)—racial purity is paramount.

To put it in extremely brutal terms, do you honestly believe that in the coming racial wars I would risk my life for the hairy balls (i.e., genetic material) of that brown Italian player you claim to be white? Gimme a break. Those testicles are of no interest for our higher goals. I would fight only for those whose sperm carries the info to create the “girls on the rocks” that Max Parrish was so fond of painting in times when the Americans still treasured their Nordish blood.
 

________________

(For the context of this brutal response see the ongoing
exchange in the previous thread: here.)

On Spain and literature – III

retrato de soledad anaya

The reason I almost never include poetry in this blog is simple. Very, very rarely a poem reaches the innermost of my soul. The first poem that reached me was one by Luis de Góngora, which I read in the textbook of Miss Anaya (photo) in my middle teens.

Góngora was a Baroque poet of the golden age of Spain. He, and his contemporary Francisco de Quevedo (about whom I have to quote something in the future), are considered the most prominent Spanish poets of all time. Góngora flourished by the end of the 16th and the beginning of the 17th centuries, when the Spanish language reached its maximum degree of perfection. Anaya, my former school teacher, tells us in Literatura Española that later in his life Góngora became a priest and lived in a chaplaincy of honor in Madrid in the palace of King Philip III.

Góngora composed his Sonnet LCXVI when he was twenty-one years old:

Mientras por competir con tu cabello
Oro bruñido el sol relumbra en vano,
Mientras con menosprecio en medio el llano
Mira tu blanca frente al lilio bello;

Mientras a cada labio, por cogello,
Siguen más ojos que al clavel temprano,
Y mientras triunfa con desdén lozano
Del luciente cristal tu gentil cuello,

Goza cuello, cabello, labio y frente,
Antes que lo que fue en tu edad dorada
Oro, lilio, clavel, cristal luciente,

No sólo en plata o vïola troncada
Se vuelva, más tú y ello juntamente
En tierra, en humo, en polvo, en sombra, en nada.

 

Following is Edward Churton’s translation. Góngora’s urgent appeal to a young blonde nymph to enjoy her youth before time destroys her made a huge impression in the lad I was:
 

While to contend in brightness with thy hair
Sunlight on burnished gold may strive in vain,
While thy proud forehead’s whiteness may disdain
The lilies of the field, which bloom less fair,
While each red lip at once more eyes will snare
Than the perfumed carnation bud new born,
And while thy graceful neck with queenly scorn
Outshines bright crystal on the morning air:

Enjoy thy hour, neck, ringlets, lips, and brow;
Before the glories of this age of gold:
Earth’s precious ore, sweet flowers, and crystal bright
Turn pale and dim; and Time with fingers cold
Rifle the bud and bloom; and they, and thou
Become but ash, smoke, shadow, dust and night.

Johnson’s amnesty

“White Nationalists treat Mediterraneans like Republicans treat Mestizos.”

Stubbs

In “Dies Irae” I responded to Greg Johnson’s bashing of Pierce’s novels, especially The Turner Diaries, and I exposed him as the pseudo-Nietzschean that he is. (Warning: that article is very strong meat indeed, not for the faint-hearted.) Now Johnson is bashing Pierce again but this time Pierce’s last book, Who We Are. He didn’t do it in writing but in a segment of his recent audio interview of Matt Parrott. In about minute 40 of the interview Johnson started to talk about “genetic purity and white identity,” and in minute 41:30 he began his anti-Nordicist tirade speaking about what he calls “weird forms of purism”:

My attitude is that we… should just have an amnesty for all remote past miscegenation. Because the really important thing… is to preserve our race as it exists right now.”

Since Johnson has in mind the miscegenation that took place in historical Europe through the millennia, he is omitting the crucial question: are, say, brown-looking Sicilians “white”? Pay attention to his words that I italicized below:

“…save the race as it exists… rather than being caught up in the past; and caught up in weird forms of purism.

There’s a kind of fallacy in this statement. Is Johnson implying that every European individual before the mass immigration of recent decades is per definition “white”? Is he asking us not to see the phenotypic difference between, say, a modern Greek that looks like a Turk and the hyperborean nymphs that make me mad? What about the Frenchmen and Frenchwomen who have nigger blood in their veins? Let me rephrase a bit from Arthur Kemp’s March of the Titans:

mulatos-franceses

(French women with non-white blood.)

According to official French statistics, some three million of North African Arabic mixed race and African Blacks, all from the French colonies, immigrated into France itself during the period 1919 to 1927. (Take note that this happened before the Second World War and the Morgenthau Plan to exterminate the Germans.) Kemp’s point is that a significant minority miscegenated with women like those in the pic, creating the inappropriately named “Mediterranean” look associated with the French in certain areas. But apparently, Johnson is not a believer of the one-drop rule: once you are descendant from a Negro you cannot be considered properly White.

Johnson continues his anti-Nordicist speech in his interview of Parrott:

One example of weird kind of purism is in this book by William Pierce called Who We Are, which I have been briefing thru. This book basically is a warrant for genocide—if you will—a brief for genocide, of whites by whites!

Has Johnson read the mini-book about Sparta, originally written in Spanish, that I recently translated? Or Kemp’s? Or Who We Are with due attention (“…which I have been briefing thru”)? The moral of these books is that you simply cannot coexist with non-Aryans or use a class of non-Aryan servants because, in the long run, quantity overwhelms quality. The blond Spartans decayed after the Peloponnesus War precisely because they had not expelled non-Aryans from their conquered territories: a hypothetical prophylactic measure that makes white nationalists like Johnson and liberals shrug in horror!

What Pierce wanted for ancient Greece, which outside Sparta had a substantial amount of Asian and North African half-bloods, is analogous to having expelled the Amerinds to a corner of the continent as the English-derived peoples did in America. The non-Spartiate Helots could have been whiter than the Amerinds, yes: but tolerating them and even darker peoples inside their lands caused the extinction of the Aryan Greeks (see the link to Pierce’s chapter that I baptized as “White suicide in ancient Greece” at the end of this post). Johnson continues:

Pierce basically wants to do [it] by identifying himself as a Nordicist… Everything is blond hair and blue eye and his attitude about say Greeks is that the Dorians invaders should have exterminated all these darker cute white people so they didn’t mix with them. So my attitude is that there were people in the past who were Dorians or Aryans of various sorts. They do not exist any more. They are just ingredients now in what we call white people today. Anglo-Saxons don’t exist anymore. The Anglo-Saxons tribes which landed in England—they are just ingredients in the modern Englishman.

I don’t know shorthand and had difficulties with my laptop to easily rewind the interview after minute 44 but still managed to catch Johnson phrases such as: “If we are concerned with preserving Americans, English, Greeks…” and his mocking for what Pierce, Kemp and others considered “the terrible miscegenation.” Johnson also claimed that we must get “out of that mentality,” and that it is “impractical” to do an “insidious distinction among whites today” (my emphasis).

The same old fallacy again: assuming that all ancient Europeans were, per definition, “white.” In another moment of the interview Johnson says he is concerned about the miscegenation of today but not about the miscegenation of yesterday.

He is simply begging the question. The question is that precisely because in the past white peoples were utterly unconcerned about mongrelization that we have mongrels today. The question is whether or not the French descendants of, say, the women in the above pic should be considered whites or not. Pay attention how in the above quote Johnson mentions the modern “Englishman” together with the modern “Greeks” as if both could be plainly considered “whites.”

When Johnson finished his speech Parrott mentioned his distant drop of Indian blood. But that’s different. A distant drop of Amerind blood does not invalidate your whiteness as some black drops do. See for instance Andrew Hamilton’s article, “Whiteness, blurring.” I believe Hamilton is on the right track as to where drawing the line. Curiously, most commenters of that article published at Counter-Currents subscribe Johnson’s anti-Nordicist stance so common in white nationalism today.

White blurring aside, the issue of this post is people that are literally brown, like many Greeks and Sicilians or even some Southern Spaniards and Portuguese. They look brown: and by mentioning the modern Greeks in his interview together with the Englishmen Johnson seems to be using a handy doublethink to consider them white irrespective of what his very eyes are telling him.

felix_von_luschan_skin_color_chart

(Felix von Luschan’s skin color chart.)


The doublethink mentality one sees in the comments section of Counter-Currents is exactly the kind of mentality that caused the problem centuries ago. Either white skin is white; olive skin olive, and brown skin brown, and black skin black, or we have entered the world of Wonderland.

When a humble commenter like me has to remind adults all-too elemental things that any toddler can understand—like colors!—something must have gone terrible wrong within the adult mind. Anti-Nordicist nationalists cannot refute us with facts just as liberals cannot refute the hard facts of race realism advanced by the likes of Jared Taylor. Like the liberals, what nationalists do is appealing to emotional non-sequiturs as to what is “practical” from the “political viewpoint.” The paramount issue about whether it’s OK to marry and have kids with, say, a Greek that looks like a Turk is treated with the same horror of what a leftist liberal would say. The leftist would label “racist” those who abhor the idea of seeing a daughter with mulatto grandsons. Would white nationalists call “Nordicist,” a pejorative term in their mouths, someone who would abhor the idea of having a daughter with Sicilian-like grandsons? If so, what about those who the media labels as “white” in the US? Is George Zimmerman a “White Hispanic”?

“Nordicism” is the white nationalist equivalent to “racism” in the liberal mindset. It might seem incredible but the stuff written a hundred years ago by American racialists like Madison Grant was un-infected with the virus of politically correctness as white nationalism is today. See the von Luschan chart. Isn’t it a no-brainer that human “white” skin is up to, say #15? Where do non-Nordicist nationalists draw the line, in which specific number?

Even if some would grant the lighter olive skin as still Caucasian, many so-called Mediterraneans fall into the numbers twenties of the chart. Harold Covington had a hilarious point recently when he said that quite a few modern Greeks “look like Mexicans.” And I find it rather incredible that for nationalists even of the revolutionary type not even the clearly brownish colors of the chart are to be considered “brown” anymore. If theirs and Johnson’s “amnesty” is conceded to them all what is the next step? What about the so-called White Hispanics in Johnson’s own town of San Francisco? Isn’t it so obvious that the line should be drawn somewhere in the second column of the chart (together with other factors, of course, like the shape of the cranium)?

But it is useless trying to discuss the matter with Johnson because he does not answer to honest criticism. In his site he has had a history of not letting pass the comments of those who present cogent critiques to his opinions.

Johnson controversies aside, Pierce was light-years ahead from contemporary racialists. He was the true spiritual inheritor of National Socialism for the American scene. Most, though not all, white nationalists are pigmies compared to him. Who We Are was his last testament and you will probably learn more brutal truth from that book alone than pursuing the diluted racialism so fashionable today. My purpose of translating texts from the Spanish blogsite Evropa Soberana is precisely to warn English-speaking racialists about what we might call politically-correct white nationalism. It was precisely the sort of mentality that we see in this movement, if we contrast it with the purer American authors of yesterday, what led to a runaway anti-racism that is about to grant amnesty to millions of “White Hispanic” Mexicans and other non-whites in the US.

There is a strong trend of anti-Nordicism in the movement just as there’s a strong trend of anti-racism in the conservative movement. Ultimately, when compared to personalities like Grant or Pierce, white nationalists are closer to the conservatives. Here there are three must-reads that transmit the idea of why I believe that today’s anti-Nordicist movement is a dead-end:

• “White suicide in ancient Greece.” These are my excerpts from the tenth installment of Pierce’s Who We Are: A Series of Articles on the History of the White Race. It is telling that this entry has received zero comments as to date.

• “Why Rome fell.” These are my excerpts from Kemp’s appendix to his March of the Titans: The Complete History of the White Race.

• “Were the Greeks blond and blue-eyed?” Yesterday I added all of my recent entry translations on the subject to Chechar’s so that this Evropa Soberana article may be read comfortably, starting with the first entry.

Artemis

Parting word to the anti-Nordicists: Compare the so-called “Mediterranean” descendants of the Frenchwomen caught in the first pic above with the original phenotype of the handsomest ancient Greeks…

Civilisation’s “Romance and Reality”

For an introduction to these series, see here.

Below, some indented excerpts of “Romance and Reality,” the third chapter of Civilisation by Kenneth Clark, after which I offer my comments.

Originally I posted this entry on April 15 of the last year, but now that I posted another entry about Spain’s Teresa of Ávila I would like to see some feedback in the comments section about my thoughts on St. Francis from those interested in child abuse as a subject.

Ellipsis omitted between unquoted passages:

I am in the Gothic world, the world of chivalry, courtesy and romance; a world in which serious things were done with a sense of play—where even war and theology could become a sort of game; and when architecture reached a point of extravagance unequalled in history. After all the great unifying convictions of the twelfth century, High Gothic art can look fantastic and luxurious—what Marxists call conspicuous waste. And yet these centuries produced some of the greatest spirits in the human history of man, amongst them St Francis and Dante.

A couple of pages later, Clark says:

Several of the stories depicted in the [Chartres Cathedral] arches concern Old Testament heroines; and at the corner of the portico is one of the first consciously graceful women in western art. Only a very few years before, women were thought of as the squat, bad-tempered viragos that we see on the front of Winchester Cathedral: these were the women who accompanied the Norsemen to Iceland.

Now look at this embodiment of chastity, lifting her mantle, raising her hand, turning her head with a movement of self-conscious refinement that was to become mannered but here is genuinely modest. She might be Dante’s Beatrice.

There, for almost the first time in visual art, one gets a sense of human rapport between man and woman.

About the sentiment of courtly love, on the next page Clark adds that it was entirely unknown to antiquity, and that to the Romans and the Vikings it would have seemed not only absurd but unbelievable.

A ‘love match’ is almost an invention of the late eighteenth century. Medieval marriages were entirely a matter of property, and, as everybody knows, marriage without love means love without marriage.

Then I suppose one must admit that the cult of the Virgin had something to do with it. In this context it sounds rather blasphemous, but the fact remains that one often hardly knows if a medieval love lyric is addresses to the poet’s mistress or to the Virgin Mary.

For all these reasons I think it is permissible to associate the cult of ideal love with the ravishing beauty and delicacy that one finds in the madonnas of the thirteenth century. Were there ever more delicate creatures than the ladies on Gothic ivories? How gross, compared to them, are the great beauties of other woman-worshiping epochs.

When I read these pages for the first time I was surprised to discover that my tastes of women have always been, literally, medieval; especially when I studied closely the face of the woman at the right in the tapestry known as The Lady with the Unicorn, reproduced on a whole page in Clark’s book with more detail than the illustration I’ve just downloaded. I have never fancied the aggressive, Hollywood females whose images are bombarded everywhere through our degenerate media. In fact, what moves me to write are precisely David Lane’s 14 words to preserve the beauty and delicacy of the most spiritual females of the white race.

Alas, it seems that the parents did not treat their delicate daughters well enough during the Middle Ages. Clark said:

So it is all the more surprising to learn that these exquisite creatures got terribly knocked about. It must be true, because there is a manual of how to treat women—actually how to bring up daughters—by a character called the Knight of the Tower of Landry, written in 1370 and so successful that it went on being read as a sort of textbook right up to the sixteenth century—in fact and edition was published with illustrations by Dürer. In it the knight, who is known to have been an exceptionally kind man, describes how disobedient women must be beaten and starved and dragged around by the hair of the head.

And six pages later Clark speaks about the most famous Saint in the High Middle Ages, whose live I would also consider the result of parental abuse:

In the years when the portal of Chartres was being built, a rich young man named Francesco Bernadone suffered a change of heart.

One day when he had fitted himself up in his best clothes in preparation for some chivalrous campaign, he met a poor gentleman whose need seemed to be greater than his own, and gave him his cloak. That night he dreamed that he should rebuild the Celestial City. Later he gave away his possessions so liberally that his father, who was a rich businessman in the Italian town of Assisi, was moved to disown him; whereupon Francesco took off his remaining clothes and said he would possess nothing, absolutely nothing. The Bishop of Assisi hid his nakedness, and afterwards gave him a cloak; and Francesco went off the woods, singing a French song.

The next three years he spent in abject poverty, looking after lepers, who were very much in evidence in the Middle Ages, and rebuilding with his own hands (for he had taken his dream literally) abandoned churches.

He threw away his staff and his sandals and went out bare-foot onto the hills. He said that he had taken poverty for his Lady, partly because he felt that it was discourteous to be in company of anyone poorer than oneself.

From the first everyone recognised that St Francis (as we may now call him) was a religious genius—the greatest, I believe, that Europe has ever produced.

Francis died in 1226 at the age of forty-three worn out by his austerities. On his deathbed he asked forgiveness of ‘poor brother donkey, my body’ for the hardships he had made it suffer.

Those of Francis’s disciples, called Fraticelli, who clung to his doctrine of poverty were denounced as heretics and burnt at the stake. And for seven hundred years capitalism has continued to grow to its present monstrous proportions. It may seem that St Francis has had no influence at all, because even the humane reformers of the nineteenth century who sometimes invoked him did not wish to exalt or sanctify poverty but to abolish it.

St Francis is a figure of the pure Gothic time—the time of crusades and castles and of the great cathedrals. But already during the lifetime of St Francis another world was growing up, which, for better or worse, is the ancestor of our own, the world of trade and of banking, of cities full of hard-headed men whose aim in life was to grow rich without ceasing to appear respectable.

Of course, Clark could not say that Francesco’s life was a classic case of battered child. Profound studies about child abuse would only start years after the Civilisation series. Today I would say that, since Francesco never wrote a vindictive text—something unthinkable in the Middle Ages that would not appear until Kafka’s letter to his father—, he internalized the parental abuse with such violence that his asceticism took his life prematurely.

What is missing in Clark’s account is that Francesco’s father whipped him in front of all the town people after Francesco stole from his shop several rolls of cloth. After the scourging inflicted by his father, with his own hands, and public humiliation, a citizen of Assisi reminded him that the town statutes allowed the father to incarcerate the rebellious son at home. Pedro shut Francesco in a sweltering, dark warehouse where “Francesco languished without seeing the light except when his father opened the door for Pica [the mother] taking a bowl of soup and a piece of bread.” After several weeks of being locked Francesco escaped and, always fearful of his father, hid in a cave. The earliest texts add that in the cave he often wept with great fear.

Francesco then embarked on a spectacular acting out of his emotional issues with his father. He made a big scene by returning to Assisi, undressing in the town’s square in front of Bishop Guido and addressing the crowd: “Hear all ye, and understand. Until now have I called Pedro Bernadone ‘my father’. But I now give back unto him the money, over which he was vexed, and all the clothes that I have had of him, desiring to say only, ‘Our Father, which art in Heaven,’ instead of ‘My father, Pedro Bernadone.’”

To everyone’s surprise Francesco broke with his wealthy parents forever, thus renouncing any possible reconciliation. So resolute was his parental repudiation, writes a Catholic biographer, that from that day on Pedro and Pica disappear from all the biographies of their son. There is no historical evidence of reconciliation, and no information about his parents or the circumstances of their death.

But I don’t want to diminish the figure of St Francis. Quite the contrary: in my middle teens I wanted to emulate him—and precisely as a result of the abuse inflicted by my father on me. And nowadays our world that has Mammon as its real God—trade, banking and dehumanized cities that are rapidly destroying the white race—, this will always remind me what Clark said about St Francis.

Nevertheless, despite my teenage infatuation with the saintly young man of Assisi, I doubt that poor Francesco’s defence mechanism to protect his mind against his father’s betrayal could be of any help now…

The White Queen

Recently I watched the black-and-white 1935 and 1952 film adaptations of Les Misérables. But I also watched the much more recent 1998 color adaptation starring Liam Neeson, Geoffrey Rush, Uma Thurman, and Claire Danes. In Victor Hugo’s novel the revolutionist Enjolras is said to have the appearance of a good-looking ephebe, with “long fair lashes, blue eyes, hair flying in the wind, rosy cheeks, pure lips, and exquisite teeth.” Now, in this politically-correct fin de siècle adaptation, Enjolras is a nigger!

This vindicates what I recently said in “My Fair Lady”: forget recent films and see only the films that our grandparents liked. This said, once in a while there are rare exceptions. The premier episode of the first and only season of The White Queen, which was broadcast last June, is a gem.

the-white-queen

You don’t have to watch the entire season since, right on episode 2, the extremely nasty court instigations began—as most of the season is set against the backdrop of the War of the Roses: two royal houses, Lancaster and York, fighting for the throne of England. Backdrop aside, I found the very first episode absolutely inspiring. In fact, that is precisely the world that we must fight for, at least visually!

There’s a scene that lasts less than a minute when, in the gardened path leaving their home, the commoner Rivers family wears white roses to honor Edward IV. The scene, which depicted a beautiful, rather large family, elevated my spirit to the heights of my inner world (so to speak): the world I would like to create on Earth. The blond children together with their elder brothers and beautiful sisters and parents in bucolic England are the perfect embodiment of why the fourteen words must be our creed and religion.

I highly recommend renting the season and watch the very first episode: the series premiere. (The whole season on the other hand will only make you suffer because of the nasty court intrigues of the War of the Roses.)

Were the Greeks blond and blue-eyed?

– XII –

afroditaThis piece has been chosen for my collection in The Fair Race’s Darkest Hour. It has been slightly modified and presently can be read as a PDF within the book, ready for printing in your home for a comfortable reading.

Quotable quote

“We need a regime that (1) bans pornography and (2) erects statues of gorgeous naked nymphs and athletes in every public square and crossroads.”

 —Greg Johnson

Were the Greeks blond and blue-eyed?

greek_blonds

This piece has been chosen for my collection in The Fair Race’s Darkest Hour. It has been slightly modified and presently can be read as a PDF within the book, ready for printing in your home for a comfortable reading.

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