“Christian ethics—the slave morality preached in the Roman catacombs—was like a time bomb ticking away in Europe: a Trojan horse brought inside the fortress, waiting for its season.”
—Matt Parrott, cited by Linder
See also this section in my collection of articles:
Part III Christian axiology
The Christian problem – I
Hitler on Christianity 107
Is Christianity redeemable? 113
Schweitzer’s niglets 115
The Christian problem – II
Wuthering Heights 119
The historical demise of Christianity 121
The Judeo-Christian axiom 140
The Christian problem – III
Succedaneous religion 144
Letter from Manu 150
Zeus must replace Yahweh 152
The Christian problem – IV
The Roman legacy 159
Julian on Christianity 163
Kriminalgeschichte des Christentums 167
As can be seen in my first comment of the last thread, a white nationalist has no idea of what nordicism is. Stubbs said in a VNN exchange that I included in The Fair Race, “Nordicism has come to refer the recognition that some parts of Europe have undergone significantly more mongrelization than others.” It is just that simple. But white nationalists, still under the firm grip of egalitarianism despite claims to the contrary, freak out before such no-brainer.
Below, a section that I forgot to translate last year into the article “Were the Greeks blond and blue-eyed?”
Adriano Romualdi said, cautious about the above information:
From all these data it would be unfair to infer that in all periods of Greek history blondes have constituted an overwhelming majority. But the truth is that they were numerous and, above all, set the tone for the ruling class (The Indo-European).
Exactly the same is true of India or Rome. Blond or redheads were the gods, heroes, kings, great men; in short, the Aryan people who formed the minority and dominant aristocratic caste. The mob, on the other hand, the numerous submitted people, were swarthy.
In fact, the American anthropologist J.L. Angel calculated in 1944, after a careful examination of the skulls of ancient Greece, that the Nordic predominantly constituted around 27 percent of the Greek population during the classical era. However, Angel is much concentrated in the area of Attica, i.e., the state of Athens, the Piraeus port, etc., where there was a strong foreign presence through trade and slavery. In other areas the Nordic aspect should have been more strongly represented, especially in territories that formed ponds of pure Hellenic blood and where there was no immigration from North African and Oriental slaves. Generalizing, the poet Bacchylides describes the Spartan youth as blonde, coinciding with another poet, Tyrtaeus of Sparta. Later Dicaearchus described the Thebans on the same terms.
Some will object that in the ancient representations of typical Greek jars the gods are represented as dark. Yes, sometimes scenes are depicted of homosexuality, that inevitably remind me of the Etruscans. But the craftsmen of Greece did not belong to the Greek aristocracy, but to the Mediterranean village of the conquered and subdued, who had adopted the gods of the conquerors and represented them as they pleased, that is, how they saw themselves. It is not there where we must seek information about the appearance of the gods, but in the art of the true Hellenes. The mythology and poetry of Greece, which itself was created by them, certainly describes the gods and heroes as Nordic-looking, as we have seen. And the Greek statues, made not by Mediterranean artisans but by real artists, imbued the Hellenes the sacred meaning of their art and also represent very clearly the Nordic ideal of beauty. Unfortunately, Christianity did a thorough job in eliminating most classic art, but the little of it that has reached us speaks for itself.
The Greeks were enthusiast physiognomists, interpreting the character and personality of an individual from the physical features, especially of the face. Few have seen it, but the Greek statues were made with that knowledge in mind and therefore represent not only a beautiful body, but a beautiful body that also carries a beautiful soul.
The Greeks, perhaps above any other Indo-European peoples, gave immense importance to the racial aspect: beauty, fitness and biological quality as a presentation card which connects closely with the cult of the body and sports, something typically Greek. The ideal beauty of the Greeks, without any doubt, was Nordic (precisely to distinguish themselves from the aboriginal, conquered people): Apollo, Adonis and Paris, three famous male idols for their beauty, were described as Nordic-looking. As for women, the most beautiful of all time, the legendary Helen of Sparta (later Helen of Troy and, even later, Helen of Sparta again): white, blond and blue-eyed like “Golden Aphrodite,” the goddess of love.
Even in the 4th century CE, when Greece had fallen, Rome itself was reeling, and anti-white and anti-pagan genocides were around the corner throughout the empire, the physician and sophist Jewish Adamantio described the “authentic” Greek, as opposed to the mestizo masses that were adopting Christianity, thus:
Where the Hellenic and Ionic race has been kept pure, we see, well built, with fair skin and blond tall men a wide construction; the flesh is firm, the limbs straight and well made. The head is medium sized and is easily moved; the neck is strong, the hair clear, smooth and a little curly; the face is rectangular with thin lips, straight nose and bright, intense eyes full of light; because of all nations, the Greeks are those with lighter eyes.
Were the Greeks, then, blond and blue-eyed?
Depends on what you mean by “Greek.” The founders of classical Greek culture (and pre-classical, Homeric, Achaean or Mycenaean) as well as the posterior dominant and active Greek aristocracy, did not descend from the original inhabitants of the Greek soil. They were invading Hellenes (and maybe some Illyrian groups allied with them). That is to say: Indo-European peoples who entered Greece from the north, from the Balkans and Central Europe. These invaders of whom descended, among others, the Achaeans (Mycenaean civilization and “Homeric” Greece), the Ionians (Athenians), the Dorians (Spartans), people from Thessaly (Thebans) and Macedonians (like Alexander the Great) were predominantly Nordic.
If in the case of the Romans, a strong presence of Nordic blood is evident in their upper social strata (see “Were the Romans blond and blue-eyed?”), especially during the Republic, in the case of the Hellenes their taste for beauty and its relationship with Nordic appearance with the tall, with divine heritage and noble birth, absolutely infested the entire civilization, culture, literature, mythology and poetry. It was a world where the Oriental slaves had no place but at the bottom of the social pyramid. That is why the Jews worked hard to introduce Christianity in Europe: without it Europe would have been impregnable for them forever.
On the whole of the population of Greece, I do not think that the Nordics ever predominated. They may have been more than a third of the total population after the Second Hellenic wave (brought by the Dorians). In any case, despite being in the minority, they were the architects of the polis (city-state), culture, art and Greek civilization, while the rest of the population formed a mob that had little to do with the Hellenic culture as we know it today.
To dig deeper into the phenotype of the ancient Greeks it is recommended:
- GV De Lapouge L’Aryen: Social Rôle Son (1889).
- W. Ridgeway, The Early Age of Greece (1901), Volume I.
- Hans FK Günther, Rassengeschichte hellenischen des Volkes und des römischen: Mit einem Anhang – Hellenische römische Köpfe nordischer und Rasse (1929).
- Hans FK Günther (1961) “Like a Greek God”, Translated by Vivian Bird Rassenkunde Hellenischen des Volkes. Northern World, VI (1), 5-16.
- Hans F.K. Günther, Rassenkunde Europas: Mit der besonderer Berücksichtigung Rassengeschichte Hauptvölker indogermanischer der Sprache (1929).
- J. L. Myres Who Were the Greeks? (1930).
- K. Jax, Die weibliche griechischen Schönheit in der Dichtung (1933).
- Wilhelm Sieglin, Die blonden indogermanischen Haare der Völker des Altertums (1935).
- O. Reche, Rasse und der Heimat Indogermanen (1936).
- Hans FK Günther, Lebensgeschichte hellenischen des Volkes (1956).
- JL Angel, (1943) “Ancient Cephallenians: The Population of a Mediterranean Island”. American Journal of Physical Anthropology, I, 229-260.
- JL Angel, (1944) “A Racial Analysis of the Ancient Greeks: An Essay on the Use of Morphological Types”. American Journal of Physical Anthropology, II, 329-376.
- JL Angel, (1945) “Skeletal Material From Attica”. Hesperia, XIV, 279-363
-. JL Angel, (1946) “Race, Type, and Ethnic Group in Ancient Greece.” Human Biology, XVIII, 1-32.
- JL Angel, (1946) “Skeletal Change in Ancient Greece”, American Journal of Physical Anthropology, IV, 69-97.
- JL Angel, (1946) “Social Biology of Greek Culture Growth”. American Anthropologist, XLVIII, 493-533.
- Moonwomon B., (1994) “Color Categorization in Early Greece”. Journal of Indo-European Studies, XXII, 37-65.
- R. Peterson, (1974) “The Greek Face”. Journal of Indo-European Studies, II, 385-406.
- W. Ridgeway, (1909) “The Relation of Anthropology to Classical Studies.” Journal of the Royal Anthropological Institute of Great Britain and Ireland, XXXIX 10-25.
- And the whole of Greek literature which, alas, is not read anywhere near as much as it should. This is why the lies tend to thrive in this area, especially when there are inferior complexes involved.
(For the original in Spanish see: here)
After seeing the PDF of the first version of The Fair Race’s Darkest Hour, Michael Colhaze, a featured writer of The Occidental Observer, retracted his previous permission to include his piece “Lords of the Ring” in the present compilation. Colhaze, whose native language is German, explained that he is a dedicated Christian and that he has written criticizing Hitler.
While I complied and removed Colhaze’s piece from the present edition of The Fair Race, as will be seen in the next section by doing it some architecture of the book needs a little restructuring or explanatory notes. On the positive side of this small affair, Colhaze’s change of mind has moved me to add this page on white nationalist Christians.
Kevin MacDonald’s first book of his trilogy opened the door to my understanding of the “Old Testament,” the sacred book of the Jews. The Old Testament message promises a racial ethno-state for a Semitic tribe: a message by Hebrew writers for the Hebrew people. On the other hand, in the New Testament the Jew Saul (“Paul”) teaches universalism for gentiles. Even though some neochristian exegetes like Albert Schweitzer distinguish between the historical Jesus and the Christ of dogma, it is not possible to ascertain whether a historical Jesus even existed. Nonetheless, the gospel, even if wholly fictional, presents us Jesus as a Jewish liberal who promises us post-mortem survival. This seems to be the biblical message of both Testaments in a nutshell: “An ethno-state for me but not for thee; your reign is not of this world…”
Pierce said that if our race survives this century it will only be because we have gotten the monkey of Christianity off our backs. In my own words I would say: Pace white nationalist Christians, the prize to save the white race from extinction is apostasy from our parents’ religion.
My Mac broke down again (I didn’t fix it properly the previous time for lack of funds) but I’ll use a borrowed laptop because I’ve read a classic in Spanish literature and would like to say something about it.
Quoting Julio Rodríguez-Puértolas, on page 7 of The Culture of Critique Kevin MacDonald wrote:
A prime example is The Celestina (first edition dating from 1499) by Fernando de Rojas, who wrote “with all the anguish, pessimism, and nihilism of a converso who has lost the religion of his fathers but has been unable to integrate himself within the compass of Christian belief.” Rojas subjected the Castilian society of his time to “a corrosive analysis, destroying with a spirit that has been called ‘destructive’ all the traditional values and mental schemes of the new intolerant system. Beginning with literature and proceeding to religion, passing through all the ‘values’ of institutionalized caste-ism—honor, valor, love—everything is perversely pulverized.”
I confess that I found La Celestina quite boring, but I am not sure if it would be proper to catalogue this comedy—because it is a comedy—as “destructive” in the sense that MacDonald (who doesn’t seem to have actually read it) put it.
However, it is true that Fernando de Rojas felt alienated in the late 15th century Spain. Some of his biographers even claim that, when Rojas was a bachelor studying in Salamanca, he received the tragic notice that his father, a Jew converted to Catholicism, had been condemned to die at the stake by the Inquisition.
As crypto-Jews usually did, Rojas married a converso woman; i.e., an ethnic Jewess, the daughter of Álvaro de Montealbán. De Montealbán also suffered a trial by the Inquisition and, although Rojas was a very successful lawyer by profession, he was not allowed to defend his father-in-law because Rojas was also of Jewish heritage, and therefore suspicious.
La Celestina was a huge bestseller of the time, even in translations outside Spain, but Rojas was always scared for having written it in his youth and, for forty years, remained silent about his authorship.
See my recent entry about the Spanish Catholic Kings Ferdinand and Isabella, who in 1492 promulgated a law to expel those Jews who didn’t want to convert to Christianity. The Jews who had lived in Spain for centuries had to go and the conversos who stayed became second-class citizens for the next centuries. The mission of the Inquisition was to keep under close scrutiny the conversos and see if they continued to practice their religious ways in secret.
Except for the first act, which was not authored by Rojas but by a non-Jew (either Juan de Mena or Rodrigo de Cota), as I said I found the comedy boring. Whatever the influence of this searing exposé of the Neo-Platonic idealization of women, an idealization so common in popular authors those times such as Petrarch, it probably didn’t go beyond the similar exposé by Cervantes of the chivalric novels of the age. To my taste mentioning La Celestina in the first pages of The Culture of Critique is a little off the mark, especially when taking into account that the most hilarious pages against women were authored by a gentile.
Rojas died in 1541, four years after Pope Paul III granted the bachelor soldiers in America permission to mix their blood with Amerind women. Now that I’ve just read the book I’d say that, although there’s a ring of truth in what MacDonald quoted, it should be obvious that the Spaniards’ lust for gold (see my previous entry about my teacher of literature), together with Catholicism, were the main cause of their racial suicide in the Americas. In those centuries conversos rarely got—as Rojas did—positions of cultural influence in this society that seriously tried to get rid of the subversive tribe. For those knowledgeable of the history of Spain and of Spanish literature, it would be laughable to hear that the book written by Rojas was a factor in the mestization of the New World.
“This is your best piece of writing in WDH up to now, Chechar—at least that I’m aware of. I don’t think this is the sort of article that will have much appeal to average White Nationalists, obsessed as they are with the Joooos, Niggers and other perceived threats.
But until Whites grasp the deep mental roots of the their present malaise (specially as far as Christianity and its secular offshoot, Liberalism, are concerned) they will be like a man being attacked by a swarm of bees in the middle of a pitch-black night.”
— John Martínez
(See the rest of Martínez’s insightful article here.)
“Why were you so ungrateful to our gods
as to desert them for the Jews?”
—Julian, addressing the Christians
Whites have been nuts for a long, long, long time. In a film or documentary about the times after Julian I listened a pagan character saying “…the new god of the Romans” in the sense that this new cult (Christianity) was a curious fad of the eccentric invaders.
Just as the Roman Christians of the first centuries were clueless about the utter craziness of adapting a new god—stealing the god from the subversive tribe only meant schizophrenizing themselves—, today’s whites are just as crazy about the uttermost toxicity of their new religion, Liberalism. And I find it a little embarrassing that it had to be a Jew, Lawrence Auster, the one who nailed the underlying principle of Liberalism.
A new god, or rather a secular incarnation of the previous one, has infected the white psyche since the French Revolution, which equalized everyone in the name of the “rights of man” and made every Negro a citizen of the French Republic.
The same at the other side of the Atlantic. I have already quoted Mark Weber but since he explains my point so clearly, his words merit re-quoting:
Americans pride themselves of not having an ideology (“We are not fooled by fascism, communism or Nazism or any other ‘isms’”). Well, in fact, America does have an ideology. It has a kind of core idea and a core narrative of itself that is widely accepted by Americans, whether they call themselves conservatives or liberals. And it is so engrained in the American mentality that it is not often expressed very openly.
The core of the American ideology is in the birth certificate, as it were, of the United States of America, the Declaration of Independence. You all know that the Declaration of Independence lays out, I think, what Americans assume about what this country stands for, what it really means and in cases of doubt we turn back to it: “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” And to this end “Governments are instituted.”
Now that’s an essential kind of belief that Americans more or less accept. Liberals emphasize much more than conservatives the equality part of that. And conservatives tend to emphasize the point of individual life, liberty and the pursue of happiness. That is a very core kind of thing and with that there is a kind of narrative of American history.
The narrative of American history is that although it’s true that we didn’t have real equality when America was founded that is what we are aiming for: that’s our goal [emphasis in Weber’s voice]. And it is true that our founding fathers did not practice it well. But we are all trying to practice it. We are trying to reach that goal, that goal of real equality.
In his speech Weber also said that in keeping with that goal in the past, Americans, the archetypal liberals in every sense of the word, decided that distinctions between Christians and non-Christians were not very important and stopped discriminating against the latter. That was not necessarily a bad step but then, an artificial equality between women and men was enforced by law. And with time the same happened with Jews and finally with the Negroes and other non-Whites, who became empowered in America in ways that even the Founders would have found unconceivable.
Presently it is turn of the fags. Quite a few white nationalists are tolerant on this behavior because, like the Aryans who abandoned Apollo for a Semitic god, they also ignore that this fad is one of the last in a downward spiral. What’s next? Tolerating pedophiles? Those who commit bestiality? Keep Alexis de Tocqueville in mind: “The desire for equality becomes more and more insatiable as equality increases.”
Egalitarianism, the new god of the white peoples, is the quintessence of liberalism: which was concocted by well-intentioned whites but as crazy as the Christians who demolished the pagan temples, burnt the libraries and shattered the sculptures that represented our true soul.
“Zionist Occupied Government? Pffft! Zionist Occupied Culture? Closer. Zionist Occupied Soul? Bingo! The Inner Jew.”
On page 227 of her textbook, Soledad Anaya mentions that Naples and Sicily, Flanders, Germany, Hungary and Bohemia; Portugal and all the kingdoms of Spain itself became subject to the scepter of Charles V, the Holy Roman Emperor, in addition to the rich new lands of America. Anaya mentions that the subsequent, various Philip kings lost, one by one, all the European lands; and she also recounts in passing the religious wars that ripped Christendom apart. On the same page, Anaya began her introduction of one of the Spanish poets of the time, Luis de León, born in 1527, “who has been described as the greatest of the Spanish lyricists.” Luis de León professed in the Convent of St. Augustine and was a teacher of theology and scriptures. But at the very end of that same page, Anaya tells us that in 1572 he was put in jail by the Inquisition of Valladolid, accused of not having the Vulgate as authentic, something considered contrary to the warnings of the Council of Trent.
I made a pause while reading that page and thought about writing an entry, “Iberian blunder on a colossal scale.” But it is a huge subject and I must limit myself to mention only a couple of thoughts of my soliloquy.
Precisely what I value the most about my favorite philosopher of the Greco-Roman world, Porphyry or Tyre, is that he could have prevented what the Führer called the greatest calamity that fell upon the white race: Christianity (for a couple of entries explaining my admiration of Porphyry, see here and here). It comes as a shocker to see that, unlike Revilo Oliver, Ben Klassen, William Pierce and others, most American white nationalists still stick to their parents’ religion. This month for example, Matt Parrott wrote in his Facebook page, “I’ll be praying for his [Craig Cobb] merciful treatment, for his health and vitality, and for his discovery of our Lord and Savior Jesus Christ while he’s being persecuted.”
Wow. I wonder if Americans know how and why the Iberians lost their power in both Europe and the Americas? It was precisely what Spain did not tolerate in Luis de León; precisely what Christian Rome did not tolerate in Porphyry, what caused the fall of both Rome and Spain.
I have added to WDH many entries on how this Semitic-inspired religion (“prolefeed for the gentiles”) did not pay any attention to the racial boundaries. But the real point is that white nationalism, as a project that doesn’t reject our parents’ faith, is a lost cause insofar as the Christian problem has been more serious than the Jewish problem, even according to Hitler’s table talk.
Sebastian Ronin also believes that white nationalism is a non-starter. It should be a no-brainer among racialists that, in order to save the race, the first thing to do is to abandon the faith that amalgamated the Aryan psyche with the Semitic one. Only in such way it is possible to understand, as Tom Sunic does, why the US committed the vilest act in all Western history: siding the subversive tribe against her brothers in the century when we were born, and perpetrating with the other Allies a true Holocaust of Germanic people. Although Sunic has been video-recorded as politely saying to white nationalist Christians “Give up this Christianity!” I see no reason why not saying the same in more direct terms:
There’s no way to save the white race except by rejecting the Inner Jew to use Ronin’s words in the epigraph above, which I interpret as rejecting the symbol “Jesus Christ.” So let’s start with the very honorific name of this semi-historical or completely fictional personage, whoever he was. Just as “The Buddha” is a title of the very human Siddhattha, “Jesus Christ” is a title of the very human Yeshu.
This piece has been chosen for my collection Day of Wrath. It was slightly modified and presently can only be read as a PDF within the book, ready for printing in your home for a truly comfortable reading. Cheers. The author
Modern Whites can’t accept that a human can be unequal to another—and thus superior or inferior—as an existential quality, and not as a result of some “choice” or sin. This does indeed seem like a problem greatly inflamed by Christian metaphysics, where equal essential being (the soul) is assumed, and only “free will” (faith or sin) distinguishes humans from one another in an ultimate sense.