Horrific war, calamitous peace

by Nelson Rosit

“WWII represented the triumph of Evil. Seventy years afterward the fruits are evident and undeniable. We are all paying for it now.”

—A commenter of The Occidental Observer

Hellstorm: The Death of Nazi Germany,
by Thomas Goodrich
Sheridan, CO: Aberdeen Books, 2010
Reviewed by Rosit in 2014 on TOO



I was flattered when asked to review Thomas Goodrich’s book Hellstorm. Though first published in 2010 it has recently come out in paperback and Kindle editions and deserves wider notice. That said, I knew this would not be an easy book to read and review.

Hellstorm chronicles the atrocities and deprivations visited upon Germany from 1944 to 1947. Though much of the story will be familiar to serious students of World War II, the author appears to have also included some new primary-source material. The bibliography shows that Goodrich has accessed most of the older major works in this field, making Hellstorm a well-researched compendium. So, if you have not read Bacque, Sajar, Keeling, et al. you will find them quoted and footnoted here.

In addition to hundreds of footnotes the book contains two maps, always a plus, sixteen pages of photographs, and a useful bibliography and index. If fault can be found, it would be that Goodrich seems to have completed his research by 2000 so none of the more recent historiography has been included. Also, there are places in the narrative where the events described are not assigned a date and location making the chronology a bit unclear.

These are minor criticisms, however, because it is not simply as a piece of historiography that Hellstorm finds its power, but as a gut wrenching, heart rending story of human suffering and the malice that produced that misery.


Prologue: Right from the start Goodrich grabs the reader by the lapels and shakes him. He starts by describing the fate of the East Prussian village of Nemmerdorf. In October 1944 it became the first town in Germany proper to be overrun by the Red Army. Soviet troops went into a blood frenzy of rape, torture, and murder.

The author makes it clear that by 1944 the war aims of the Allies was not just the defeat of the German armed forces, nor even the destruction of the National Socialist regime, but rather, “nothing less than the utter extinction of the German nation” (p. 6). Why the genocidal intent?

Goodrich suggests that, in large part, this genocide was the culmination of an eleven-year propaganda campaign against Germany lead mainly by American Jews. International Jewry had declared war on Germany in 1933 by instituting economic sanctions as well as the above-mentioned propaganda offensive. The author quotes from Theodore N. Kaufman’s book Germany Must Perish! “Germany must perish forever! In fact—not in fancy… by preventing the people of Germany from ever reproducing their kind” (p. 7). He also cites Ben Hecht’s A Guide for the Bedeviled in which Germany and Germans are compared to a cancer which must be destroyed.

On September 15, 1944 President Franklin Roosevelt converted such hate-filled rants into official policy by endorsing the Morgenthau Plan. Named for Secretary of the Treasury Henry Morgenthau and developed by his chief lieutenant Harry Dexter White (both Jews), this plan envisioned reducing the postwar population of Germany by two-thirds mainly through the starvation of 50 million men, women, and children. Winston Churchill also signed on to the Morgenthau Plan.

To the east, Ilya Ehrenburg, “perhaps the most influential Jewish writer anywhere in the world,” was advocating German genocide via articles in Pravda, Isvestja, and Red Star as well as in millions of leaflets distributed at the front. “The Germans are not human beings… Kill, Red Army men, kill! No fascist is innocent, be he alive, be he as yet unborn” (p. 10).

Chapter 1 covers the terror bombings conducted by American and especially British air forces. This campaign begun in July 1943 with attacks on the port city of Hamburg that left, “750,000 homeless [and] an estimated 60,000 to 100,000 dead, mostly women and children” (p. 14). Called by various names—area bombing, carpet bombing, saturation bombing, and unrestricted bombing—the indiscriminate destruction of urban areas could more accurately be described as terror bombing.

The leading architect of terror bombing was Chief of British Bomber Command Arthur “Bomber” Harris. Postwar assessments by military and political leaders as well as historians have led most to agree that, in contrast to strategic bombing of military targets and production and transportation facilities, bombing of residential areas and cultural monuments was ineffective. While causing massive devastation, it failed to break civilian morale.

Chapter 2 deals with the issue of POWs on the Eastern Front. Much has been written about the poor treatment received by captured Soviet (but not Western) soldiers. But Goodrich makes the point that Stalin, “refused to sign the Geneva Convention on prisons of war or the Hague Treaty on land warfare” (p. 49). With no assurance of humane treatment for their own troops Germans gave little quarter. Unfortunately, massacres of prisoners on both sides began early. For instance, on July 1, 1941 160 captured Germans were shot or bayonetted in Broniki, Ukraine.

Chapter 3 continues to chronicle events on the Eastern Front as the Soviets advance into Germany. Rape, murder, looting, and destruction accompany the Red Army. “Kill them all, men, old men, children, and the women, after you have amused yourself with them!” urged Ilya Ehrenberg (p. 81). One German boy recalled that in his town, “everyone wearing anything military—a military coat, for example… [was] shoved against a wall and shot” (p. 86). Also in this chapter Goodrich recounts the disaster that befell the refugees trying to flee west by sea. On the night of January 30, 1945 the Wilhelm Gustloff was steaming west on the Baltic Sea, grossly overloaded with 8,000 women, children, and wound soldiers. Goodrich skillful describes the scene.

That black stormy night, as she struggled through high winds and heavy, ice-filled waves, the Gustloff’s ventilation and plumbing systems failed utterly. Strained beyond its limits, the tightly-sealed ship filled with a hot, nauseating stench of urine, excrement, and vomit. The groans and screams of severely wounded soldiers and the wails of separated families added to the ghastly horror. But the worst was yet to come. At approximately 9 P.M., three heavy jolts rocked the passengers on the Gustloff. (p. 89)

The ship had been torpedoed by a Soviet sub. Goodrich gives a figure of roughly 7,000 men women and children lost.

Chapter 4 gives an account of the Yalta Conference of February 1945. For seven days the leaders of the Big Three—Britain, the US, and the USSR—met in Crimean Black Sea resort. This conference confirmed the decision made by Roosevelt and Churchill at Casablanca in 1943 to accept nothing less than unconditional surrender from Germany thus insuring that the Germans would fight to the bitter end. Goodrich notes that the US President “was a staunch supporter and admirer of [Stalin] and defended him at every turn” (p. 98). It was FDR who gave the Soviet dictator the moniker “Uncle Joe.”

Most of this chapter is devoted to describing the holocaust of Dresden. The city, which had been spared up to this time, was obliterated in mid February 1945 by Allied air attacks. The author gives six compelling reasons why Dresden should have been spared the destruction visited upon Hamburg and other German cities. But spared it was not.

On February 13 and 14 the magnificent Baroque city was bombed to rubble. Then thousands of incendiary bombs were dropped igniting the debris to create huge fire storms. “[T]he International Red Cross estimated that 275,000 had died… other estimates that place the death toll at 300,000 to 400,000 may well be closer to the mark” (p. 123). After the horror of Dresden a few Allied political and military leaders raised protests, but “the air terror continued unabated” (p. 125).

Chapter 5 returns to the plight of those fleeing the Soviet advance. After 150 pages of death and destruction the reader may think he has become inured to descriptions of violence. Then Goodrich recounts the shocking story of Neustettin. After the Red Army overran the city in February 1945 2,500 girls of the Reich Labor Service were killed, many after the most gruesome torture imaginable.

Chapter 6 deals with the conduct of Allied soldiers in the West. Their behavior was not nearly as bad as the Soviets, but the GIs did “‘their share of looting and raping’ a US sergeant admitted” (p. 169). Even more serious than looting and rape were the “large number of captured or surrendered Germans [who] were simply slaughtered on the spot” (p. 170). Fortunately, these were the exceptions rather than the rule and Goodrich concedes that “the average GI and Tommy comported himself amazingly well” (p. 170).

Chapter 7 describes the Battle of Berlin, the desperate, heroic, ugly, and hopeless defense of the German capital.

Chapter 8 covers a number of topics: the concentrations camps in the West, the fate of German POWs and civilians in the East, and the treatment of foreigners who supported or collaborated with the Germans.

When the concentration camps in western Germany were captured Allied soldiers were greeted by the sight of thousands of emaciated bodies, living and dead. With the breakdown in production and distribution of food, fuel, clothing, and medicine, “thousands of camp inmates swiftly succumbed in the final weeks of the war to typhus, dysentery, tuberculosis, starvation, and neglect” (p. 230). The Allied forces blamed the camp guards for these conditions and shot most of them on the spot. At this point of the war, however, many of the guards were ordinary German soldiers assigned to the camps to keep some semblance of order until Allied troops arrived.

The surrender of German forces in the spring of 1945 did not bring peace nor stop the killing. In Czechoslovakia German civilians and POWs were subjected to savage reprisals. Almost all Germans, many from families who had been there for centuries, were expelled from their homes. Over 200,000 were killed, many tortured to death. Similar scenes, on a lesser scale, were played out in Rumania, Hungary, and Yugoslavia. In France, 100,000 French citizens who had collaborated with the Germans were murdered.

At the end of the war over five million Soviet citizens—POWs, Cossacks, foreign workers, veterans of Vlasov’s German/Russian army—fell into the hands of the western Allies. To appease Stalin, Operation Keelhaul was implemented to forcibly return these millions to the USSR to face execution or years of slave labor. Operation Keelhaul became Operation Prevarication as the War Department solemnly proclaimed, “The United States Government has taken a firm stand against any forced repatriation and will continue to maintain this position… There is no intention that any refugee be returned home against his will” (p. 251).

Meanwhile General Eisenhower was circumventing the Geneva Convention by designating captured German soldiers as DEFs, Disarmed Enemy Forces rather than POWs who would be accorded certain protections under international law. As a result, the surrendering Germans were imprisoned in huge open-air enclosures without shelter, and with little food, water, or medical care. Hundreds of thousands died of exposure, starvation, dehydration, and disease. Probably close to one million German prisoners died in American and French camps. “And thus, in ‘peace,’ did ten times the number Landsers die than were killed on the whole Western Front during the whole of the war” (p. 260).

“These Nazis are getting a dose of their own medicine’ a prison commandant reported proudly” (p. 255). At the same time the International Red Cross reported that ninety-nine percent of American POWs held by Germany survived the war and returned home safely.

Chapter 9 begins with the German unconditional surrender on May 8, 1945. One phase of the war was over. Incredibly, “the worst yet lay ahead… The war against Germany continued unabated” (p. 279). Goodrich points out that the Morgenthau Plan was never officially repudiated and what might be called the Modified Morgenthau was implemented. “‘Most children under ten and people over sixty cannot survive the coming winter,’ one American admitted in October 1945” (p. 289). A few US elected officials protested the treatment of Germans, but the great humanitarian Eleanor Roosevelt declared after a fact-finding tour that conditions in Germany were “tolerable” (p. 292).

Chapter 10 surveys the de-Nazification process instituted after the war. This process involved imprisonment, interrogation, and punishment. Interrogation was often accompanied by beatings, rapes, and even more extreme torture. Few failed to confess to whatever they had been accused of while often implicating others as well. “One man opposed to the vengeance-minded program was George Patton. ‘Evidently the virus started by Morgenthau and [Bernard] Baruch of Semitic revenge against all Germans is still working,’ wrote the general in private” (p. 299).

Twice in the book Goodrich mentions that in immediate postwar Germany the Salvation Army was, “one of the few relief organizations that dared face and fight the incredible suffering, regardless of the Allied political pressure.” (p. 318). Although the Salvation Army was hardy able to “make a dent” in the desperate conditions these efforts might be something to keep in mind when you hear the bell ringers around Christmas time.

Chapter 11 covers the expulsions of over twelve million Germans from Prussia, Pomerania, and Silesia. After the war the USSR would claim a bit of East Prussia, the rest of the territory was awarded to Poland. The Germans, whose ancestors had lived in these lands for many centuries, were forced to flee west. Without adequate food, clothing, or shelter, exhausted and hungry, these hapless refugees were robbed, beaten, raped, and murdered by Russian soldiers, Polish militia men, and gangs of Gypsies and Jews. It was, “the greatest death march in history, [and] it was preordained that millions would never survive the trek” (p. 334).

About two million eastern German expellees, mostly women and children, died. Another one million ethnic Germans expelled from Czechoslovakia, Hungary, Rumania, Bulgaria, and Yugoslavia also died. Four million more Germans were sent east and disappeared into the gulags. Unbelievably, it appears that, “far more Germans died during the first two years of ‘peace’ than died during the previous six years of war” (p. 344).

Epilogue: The author suggests that the one thing that saved Germany from total postwar destruction was the beginning of the Cold War. By the late 1940s “Great Britain and the United States were more intent on erecting a bulwark against Soviet expansion than in flailing a fallen enemy even further” (p. 354).

Goodrich ends the book by saluting the German people’s will to live manifest in their postwar economic miracle. Yet he also notes that the propaganda campaign against Germany has continued—a psychological and political necessity for the victors to justify their wartime and postwar policies.


Hellstorm is revisionist history in the most basic definition of the term “revision”—to look at again. Seven decades after the end of World War II the standard narrative still reads like a morality play—the forces of good fought and triumphed over the forces of evil. Whenever history is written in such simplistic terms the reader should know that much of the story is missing. Building on earlier efforts, Hellstorm provides some of the missing pieces of the story.

This reviewer can remember when James Bacque’s Other Losses came out in 1989. It caused a minor stir. It contained evidence that perhaps one million Germans died in captivity in the West. It was released by a major Canadian publisher. It was reviewed by several mainstream publications. And, in that pre-internet age, it was available on the shelves of chain bookstores.

Yet Other Losses shows how difficult it is for any single book, no matter how significant, to change public perceptions of World War II formed by decades of incessant propaganda. Jews were the real victims of the war, and whatever losses the Germans may have suffered were their own fault.

The need for a more balanced view of the war and the need to interpret National Socialist Germany within a historical perspective is why Hellstorm is an important book. More such books need to be written. The suffering of the German people needs to be acknowledged. People of European extraction everywhere should see that the children burned alive or crushed under rubble were our children. The women beaten and raped were our women. The young soldiers summarily executed were our boys.

After seventy years, the denials and hypocrisy of the war and postwar years need to be recognized. For example, today America is fighting a War on Terror, yet terror—the killing of the innocent for military and political ends—was a major tactic of the Allies during World War II.

In 1984 Jewish author and media personality Studs Terkel published a best-selling oral history entitled The Good War. There was absolutely nothing good about World War II. It was a tragedy for our peoples and civilization.

William Faulkner wrote, “The past is never dead. It’s not even past.” Thus it is with World War II. The war is still being fought. It is a psychological war that heaps shame and guilt on Germany, and ironically, on her opponents as well to the extent they shared Germany’s race and culture. The war ought to be seen as an internecine conflict, the result of a failure of statesmanship by both Anglo-American and German leaders. As Patrick Buchanan wrote, it was The Unnecessary War.

An optimist might see the tide beginning to turn. In the past several years a number of mainstream books have been published seeking to present a more impartial view of the wartime and postwar suffering.

This is much more than just an issue of nuanced historiography. The narrative of World War II continues to be used as a propaganda weapon to demoralize the West. The effort to historicize World War II should continue. Hellstorm is part of that effort.


For the footnotes see the original article on The Occidental Observer, linked at the hatnote.

Holohoax “hoax”?

In the previous post I linked to an article where Andrew Anglin steamrolled a spineless coward in the white nationalist movement, Colin Liddell. Today Greg Johnson has, again, criticized Anglin. I am tired of this debate but must clarify something about what Johnson said on the so-called Jewish holocaust. Making mock of Anglin’s term he wrote:

The “Holohoax” hoax

Both Anglin and [Alex] Linder stridently assert that (1) the Holocaust is a hoax, and (2) this hoax is the foundation of Jewish power today, such that undermining the orthodox Holocaust story will undermine Jewish power.

I think that both claims are false.

First, even if one deducts all the falsehoods and exaggerations so ably debunked by revisionists, there is still Holocaust enough for Jewish purposes.

While I thoroughly agree with Anglin and Linder that the message for the masses must be boiled down to a mere bone, we bookworms may have the luxury to split hairs on historical matters. As I have tried to convey on the pages 633-640 of The Fair Race’s Darkest Hour we still have to rely on a yet-to-be published study by David Irving on Himmler (for the moment see here) to guess what exactly happened to the Jews in the Second World War. But my central point in The Fair Race was clear: whatever happened to them—although one thing is clear: the six million figure is completely bogus—the Jewish holocaust story is still a hoax.

A hoax: because the current narrative is that only the Germans committed crimes during the war. It’s a lie by omission because, as Irmin Vinson says, in almost any war one side can be dishonestly demonized even by a truthful enumeration of its crimes if the crimes of its adversaries are suppressed. I have said it many times and I must iterate again: The most relevant information I have found in my adult life is the discovery that the System lied to me about what really happened before, during and after the Second World War. I’ll never tire to repeat that what the Allies did in times of peace was incomparably more monstrous than the crimes attributed to the Germans in times of war—precisely because it was done in times of peace.

The trouble not only with Liddell and Johnson but with the rest of the effete, non-NS approaches of white nationalism is that they avoid the subject that morally the Germans had the higher ground compared to the Allied forces. Every time anybody mentions the fate of the Jews during the war a highly red-pilled man should immediately jump with reliable sources demonstrating that the Allies committed tenfold atrocities in times of peace compared to the (bogus) six-million figure in times of war. On page 178 of the abridged edition of The Gulag Archipelago Solzhenitsyn cites the estimates of a professor of statistics calculating in more than sixty million the number of lives lost as a result of internal repression from the October Revolution to 1959.

gulagWhen Solzhenitsyn’s Archipelago was published W.L. Webb said, “To live now and not to know this work is to be a kind of historical fool.” Are the non-NS wing of white nationalists historical fools? If they follow the System narrative of Jewish victimology they certainly are. The tougher type, the national socialists, should read not only the abridged version of the Archipelago but use such data every time the enemy shouts “Jewish holocaust!” to undermine white preservation. In his 1998 biography of Solzhenitsyn, D.H. Thomas says that the figures that Solzhenitsyn cites have not been refuted, and on pages 442-443 he adds a table about the causes of death of the Holocaust perpetrated on Russians that dwarfs the so-called Jewish holocaust:

  • 1917-1921 – Shooting, tortures – 6 to 12 millions

Note that Lenin was under charge then, and that even those four years comprise a figure larger than the “holocaust” attributed to the Germans.

  • 1922-1923 – Famine in the Volga region and other areas – 7.5 to 13 millions
  • 1922-1928 – Destruction of the old social classes, the clergy and believers – 2.3 millions
  • 1929-1933 – Liquidation of the kulaks, organized famine – 16 millions
  • 1934-1941 – Mass executions in prisons and camps, starvation in camps – 7 millions
  • 1941-1942 – Destruction of zeks through hunger and overwork – 7.5 millions
  • 1943-1945 – Death in Stalin’s wartime camps – 5 millions
  • 1946-1953 – Death in Stalin’s camps after the war – 6 million

The real six million! But if you add the other years the figure is about a tenfold of the crimes attributed to the Germans (keyword: attributed).

Furthermore, we still have to add the figures of still another Holocaust, this one perpetrated on Germans by Eisenhower and other Allied forces in 1945-1947, the subject of Tom Goodrich’s book Hellstorm.

banned sculpture

Incidentally, a documentary on the Hellstorm Holocaust perpetrated even against civilian Germans is coming soon (YouTube clip here).

Right: A statue of a Soviet soldier raping a pregnant German as he holds a gun to her head.

Extermination • III


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]


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.


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

Nordish Hellenes: the aristocracy of ancient Greece

Athena Parthenos

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)

The face of Classical Europe (II)

Were the Romans blond and blue-eyed?


Translated from Evropa Soberana


Recently I was called names on VNN forum as a result of my criticism of anti-Nordicism in my previous post. Isn’t it ironic that the signature-legend of VNN’s admin states that the Jews must be exterminated while, at the same time, some of the forum’s senior members want to grant amnesty to the mudbloods in Europe?

Hopefully this abridged translation from the Spanish blogsite Evropa Soberana, which could be read together with the first installment about the phenotype of Greeks in Classical Europe, will throw more light on why anti-Nordicists are deluding themselves.


Were the Romans blond and blue-eyed?

The Latin malus [“bad”] (beside which I place mélas, Greek for “black”) might designate the common man as dark, especially black-haired (hic niger est), as the pre-Aryan settler of the Italian soil, notably distinguished from the new blond conqueror race by his color.

—Nietzsche, Genealogy of Morals

The Roman case is virtually identical to the Greek case. This YouTube clip contains the first minutes from the series Rome, where fighting between Gauls and Romans is recreated. The series had tremendous blunders, great nonsense, and several lies and BS in abundance. But the atmosphere was curious, as was the march of historical events, the legions in action, the splendor of the imperial palaces, the goings-on in the alleys of Rome, etc. One of the protagonists of the series was a centurion, the one with the whistle.

He was blond.

But how can you be so fascists so Nordicists, so Nazis so anti-Teresa-de-Calcutta, as Eurocentric and racists as these media? If you had a minimum of culture (like me) you should know that the Romans were of Mediterranean phenotype (like me)—and so on.

Things like these I have heard more times than you can imagine. And similar poppycock we continue to hear even by people who, by their admiration of Rome, obviously have read something written by these sober and tough soldiers who were the Romans, right?

In this article the testimonies from the handwriting of the real Romans are presented. Forget the movies and the illiterate pundits and let the sources explain us how Romans saw themselves.

The first Roman emperors as an example of patrician racial types

We will examine the phenotype of the first Roman emperors, who were representative of the race of patricians, the Roman nobilitas, i.e., the ruling aristocracy. What interests me is not so much to demonstrate the presence of Nordic blood in the upper Roman class (which is easy), but mainly to show that the Nordic blood in Rome was also inextricably linked to the notion of divinity and of noble descent. Some passages are originally in Greek. This is because Greek had great prestige as a cultured, poetic and philosophical language, and there were many Romans educated in that language.

• Augustus, the first Roman emperor, was “blond” (subflavum) according to Suetonius (De Vita Caesarum: Divus Augustus), and had “blue eyes” (glauci) according to Pliny (Naturalis Historia, XI, CXLIII):


He had clear, bright eyes, in which he liked to have it thought that there was a kind of divine power, and it greatly pleased him, whenever he looked keenly at anyone, if he let his face fall as if before the radiance of the sun (Suetonius, De Vita Caesarum: Divus Augustus, LXXIX).

• Tiberius had “gray-blue” (caesii) eyes according to Pliny (Naturalis Historia, XI, CXLII).

• Caligula had a “blonde beard” (aurea barba) according to Suetonius (De Vita Caesarum: Caligula, LII).

• Claudio had “gray-white hair” (canitieque) according to Suetonius (De Vita Caesarum: Divus Claudius, XXX), and “gray eyes” (γλαυκόφθαλμος) according to Ioannes Malelas (Chronographia, X, CCXLVI).

• Nero was “blond or redhead” (subflavo); had “gray-blue eyes” (caesis) according to Suetonius (De Vita Caesarum: Nero, LI), and descended from a family named after their light pigmentation.

Of the Domitian family two branches have acquired distinction, the Calvini and the Ahenobarbi. The latter have as the founder of their race and the origin of their surname Lucius Domitius, to whom, as he was returning from the country, there once appeared twin youths of more than mortal majesty, so it is said, and bade him carry to the senate and people the news of a victory, which was as yet unknown. And as a token of their divinity it is said that they stroked his cheeks and turned his black beard to a ruddy hue, like that of bronze. This sign was perpetuated in his descendants, a great part of whom had red beards. (Suetonius, De Vita Caesarum: Nero, I.)

• Galba had gray-white (μιξοπόλιος) hair according to Malelas (Chronographia, X, CCLVIII) and blue eyes (caeruleis) according to Suetonius (De Vita Caesarum: Galba, XXI).

• Vitellius was “redhead” (πυρράκης) and had “gray” or “blue” eyes (γλαυκός) according to Malelas (Chronographia, X, CCLIX).

• Vespasian had “gray-white hair” (πολιός) and “wine-colored eyes” (οινοπαης τους οφθαλμούς), although it is unclear whether this refers to red wine (brown) or white wine (green) according to Malelas (Chronographia, X, CCLIX).

• Titus, according to Wilhelm Sieglin (1855-1935) in Die blonden Haare der indogermanischen Völker des Altertums, 109, was “blonde”.

• Domitian was “blond” (ξανθός) and had “gray or blue eyes” (γλαυκός) according Malelas (Chronographia, X, CCLXII).

• Nerva was “gray-haired” according to John V. Day (Indo-European Origins).

• Trajan had “golden hair” (caesaries) according to Sieglin (Die blonden Haare der indogermanischen Völker des Altertums, 109). But let us not forget that Trajan was not Roman but a Spanish with Celtic blood, and therefore we should not take this into account when trying to define the phenotype of the Roman patrician aristocracy.

• Adriano, from a noble Roman family established in Hispania, was “dark-haired” (κυανοχαιτα) according Sieglin (Die blonden Haare der indogermanischen Völker des Altertums, 112), and of “gray or blue eyes” (γλαυκόφθαλμος) according to Malelas (Chronographia XI, CCLXXVII).

Interestingly, despite being described as “dark-haired,” on his statue there are traces of gold paint on his hair and beard. Formerly, the statues were painted according to the colors of the original “model”. His facial features correspond to the Nordic type.

• Antoninus Pius had “gray-white hair” (πολιός) and eyes “the color of wine” (οινοπαης τους οφθαλμούς) according Malelas (Chronographia, XI, CCLXXX).

• Lucius Verus had “blond hair” (flaventium) according Sieglin (Die blonden Haare der indogermanischen Völker des Altertums, 110).

• Commodus had “blond hair” (ουλόξανθος) and “blue or gray eyes” (υπόγλαυκος) according Malelas (Chronographia, XII, CCLXXXIII).

Therefore, we find that:

• Of the 18 emperors from Augustus to Commodus, 9 had blond or red hair, 5 had gray or white hair, of 3 we have no way of knowing the hair color, and only one (Adriano) was described as dark-haired.

• Of the 18 emperors from Augustus to Commodus, 9 had blue or gray eyes, 2 had eyes of “the color of wine” (whatever that means, let us take it as brown), and of 7 we have no record as to the color of their eyes.

Many emperors came to power in their advanced years, with already gray or white hair. However, many were even so described with light eyes. If we had records of their appearance when they were young, it is likely that a significant proportion of them had light hair. Of the 9 Emperors with light hair, we know that at least 5 had clear eyes, and of the other 4 we know nothing about the color of their eyes. Of Tiberius, for example, we know nothing about his hair, maybe because he was bald when he came to power. And the same applies to Otto, who shaved his head and wore a wig. Nor do we know anything about the physical aspect of the “philosopher emperor” Marcus Aurelius, father of Commodus and a first-class sovereign. Many other emperors (as Julius Caesar), without being blond, were tall and had a very fair complexion, ruddy, or rosy.

From Commodus on I renounce to provide more emperor descriptions because:

1 – those individuals who began ascending to power were not of Roman origin, and therefore their phenotype cannot tell us anything about the genetic legacy of the nobilitas of Italian and patrician origin.

2 – miscegenation was already quite advanced; lineages of patrician origin having lost their meaning. At that time it was common that women of Roman high society should shave the manes of Germanic slaves to fix their blond-hair wigs.

The gods, the Italici, the patricians and the origins of Rome

Let us go back around 1200 BCE and transport ourselves to Italy. At that time, Central Europe was a buzzing propagating zone for the Indo-European stock. From what is now Germany, of a semi-barbarous proto-civilization of the iron age, flowed migrant groups in all directions. These waves were of the Celts, the Hellenes, the Illyrians and the Italici (also called italos or italiotas).

At that time, the Italici, probably with some confederate Illyrian groups as in the case of the Dorians, broke into Italy.

They were a people who, in contrast to the native inhabitants of Italy, were patriarchal rather than matriarchal; ruddy rather than swarthy; that cremated their dead instead of burying them; that brought with them a whole pantheon of gods and heroic warriors, spoke an Indo-European language, yielded a war cult and whose symbology was a lot more oriented to heavenly than earthly symbols.

Italici were the settlers of sites such as the Villanovan Culture. Subsequent “civilian” conflicts that feminist history has termed as “matriarchy vs. patriarchy,” and what is left in mythology regarding the heroic struggle of the Indo-Europeans against the native, telluric bodies (like snakes) actually refer to a spiritual confrontation triggered by the arrival of a small, aggressive and martial people that did not mix with the native population and struggled to dominate the area.

Under a rigid religious ritualism, on April 21, 753 BCE the heads of some Italic clans founded the city of Rome. For two centuries, Rome lived under the despotism and tyranny of the Etruscan kings, heads of a degenerate civilization that practiced sacrificial rituals, orgies, matriarchy, homosexuality, luxurious opulence, pedophilia, decadent entertainments, etc. The Etruscans came from Asia Minor, styling themselves as rasena (“chosen,” as the Jews) yet their legacy, which only represented the decline of something greater than themselves, meant that they were a doomed people.

The situation of the Roman tribute to Etruria lasted until, in 509 BCE, the Romans rose against the Etruscans and expelled the Etruscan king, Tarquinius Superbus, from the lands. Legends want to portray that this Italic insurrection—a “holy rebellion” against the pre-Indo-European; of patriarchy against matriarchy—was motivated by the rape of Lucretia, a beautiful and virtuous woman of Roman family at the hands of Sextus Tarquinius, son of the Etruscan king and raunchy as all his people, as opposed to the Puritan morality of the Latins.

Lucretia committed suicide by honor and, this being the straw that broke the camel of the Roman patience, the patriarchs began a rebellion against the Etruscans that led to the overthrowing of the Etruscan kings, the founding of the Roman Republic and the systematic eradication of almost all Etruscan memory. (Comparable only to the “genocide” and the complete destruction of Carthage, the mortal enemy of Rome, considered as the reincarnation of Etruscan and oriental spirit, whose fields were cast in salt so that nothing would grow there.)


Recreation of Rome during the Republic. Pay attention to the shape of the boats, so reminiscent of the Scandinavian drakkar.

With the expulsion of the Etruscan power two praetors (later consuls) who held the vacuum of power were named. It was therefore founded the Roman Republic, marked by social struggles between patricians (nobles) and plebeians.

At that time, the original Populus Romanus was divided into 30 curiae (tribes or clans), whose origin was lost among the Italic peoples before the invasion. The curiae were headed by patres (parents) of the gens (family), that is, the founding fathers of the clan and of each family that composed it. Each gens or family was considered descendant of a genius or semi-divine patriarch, who was worshiped on the household as protector idol of the house and their descendants.

If we assimilate the fact that to the Romans a gens or family was a whole social, state, military and religious institution, we may understand the importance of the geniuses and patres as leaders of this small imperial cell, that corresponded to social, political and military leadership as well as leading positions in the characteristic Roman religious worship, where Jupiter is confused with the State, the patriarch, the Senate, the Legion and the family. No wonder, then, that they were regarded as semi-divine and of very high wisdom.

The patres were those who gave their name to the breed of the patricians, namely those belonging to the system of families and clans: the aristocracy, the first nobilitas, which differed from the plebs or plebeians—the people outside the Italic clans. At first, the male patricians were the only Roman citizens, the members of the Legion, the only ones who could be senators and enjoyed all the rights and duties traditionally associated with Roman citizenship.

Later, after the “universalization” and “cosmopolitanization” of Rome during the Empire, the patricians came to form an aristocracy over the other peoples of Italy, encompassed by the plebs. The patricians as social class, and among them the patres as heads of households, are probably the most exalted expression of patriarchy and patriotism itself of the Indo-European, in opposition to the narcotic matriarchy of the pre-Indo-European peoples of Europe, already decadents and altogether “civilized”.

We now turn to the patricians and Roman gods from the point of view of the phenotype, after seeing the first Roman emperors, mostly patrician.

• Lucius Cornelius Sulla (138-78 BCE), Roman consul and dictator, of patrician descent, had blond hair, blue eyes and a ruddy complexion:

…for his golden head of hair gave him a singular appearance, and as for bravery, he was not ashamed to testify in his own behalf, after such great and noble deeds as he had performed. So much, then, regarding his attitude towards the divine powers. (Plutarch, De Vita: Sulla.)

What was the rest of his figure appears in his statues, but that fierce and unpleasant look of his blue eyes was still more terrible to stare at because the color of his face, being noted at intervals so ruddy and red mixed with his whiteness, and it is even said that he took his name from that, coming to be a nickname for the designated color. Thus, a teller of Athens taunted him with these lines: “If you knead a blackberry with flour, you have the portrait of Sulla.”

Marcus Porcius Cato the “Censor”, better known as Cato the Elder (234-149 BCE), the pronouncer of the famous saying Ceterum censeo Carthaginem esse delendam (“Furthermore, I think Carthage must be destroyed”) in every speech, had reddish hair according to Plutarch:

As for his outward appearance, he had reddish hair, and keen grey eyes, as the author of the well-known epigram ill-naturedly gives us to understand: “Red-haired, snapper and biter, his grey eyes flashing defiance, Porcius, come to the shades, back will be thrust by their Queen.” (Plutarch, Cato the Elder.)

• Poppaea Sabina (30-65 CE), the wife of Nero, famous for her beauty all over Rome, was very white and redhead.

We note that the Romans, like the Greeks, saw light pigmentation as a sign of the “divine” or “supernatural”. Some may interpret this that light pigmentation was rare among the Romans. But considering naming conventions, it is clear that the light features were quite common among the patricians. According to Karl Earlson:

Once they had reached a certain stage in their lives, the patricians earned their additional name (cognomina), which was often based on their physical appearance. The name Albus indicated light skin; Ravilla, gray eyes; Caesar, blue eyes; Flavius, blonde hair; Rufus, red hair; Longus, tall; Macer, a slender constitution. All these names were common among the patricians.

Thus, the Latin author Quintilian, in Institutio Oratoria (I, IV, XXV), notes that a man named Rufus or Longo has that name for his body characteristics: he is high or redhead. Plutarch (Coriolanus XI) states that two men, one redhead and one swarthy, could be distinguished because the first would be called Rufus and the second Niger. Aelius Spartianus, in Historia Augusta (II, IV), suggests that the Caesars earned their name from the fact that the founder of his gens had blue eyes (oculis caesiis). The lexicographer Sextus Pompeius Festus, in De verborum significatu (CCCLXXVI ff) states that the name Ravilia derives from “gray eyes” (ravis oculis), and the name Caesulla from blue eyes (oculis caesiis). Julius Paris, in De nominibus Epitome, VII, provides examples of names of women that, he says, have their origin in the pigmentation of those who held them: Rutila (red hair), Caesellia (blue eyes), Rodacilla (pink complexion), Murrula and Burra (red hair or ruddy complexion).

I have provided all these quotations to show that these names were not purely arbitrary but were, in fact, based on physical characteristics; and that these features were not uncommon among certain strata of Roman society.

Even where the patricians had almost disappeared, the Romans had memories of the old patres as the semi-divine beings who arrived to Italy, founded Rome, “Romanized” the peninsula and bequeathed the patriarchate to those lands, together with a strong mentality and a durable and effective political system that lasted for centuries. The ancient ancestors of the patricians were still considered in Rome as a common heritage to be proud of.

Karl Earlson summarizes how he follows Sieglin’s findings as to the pigmentation of the patricians and their identity as a breed:

Wilhelm Sieglin [in Die blonden Haare der indogermanischen Völker des Altertums, 1935] compiled the list of the Roman patricians whose names indicate light hair. He provided the following list: 7 Flavi, 20 Flaviani, 10 Fulvi, 121 Fulvii, 27 Rubrii, 26 Rufi, 24 Rufii, 36 Rufini, 45 Rutilii and 13 Ahenobarbi. This completely disrupts Sergi’s claim that: “The Romans also had their Flavi, indicating that people with fair complexion were rare and required a special name, but does not indicate that the Germanic type was considered aristocratic or dominant” (Sergi: 1901, 20). In fact, such people were not scarce.

Sieglin also determined that among the families Iulii, Licinii, Lucretii, Sergii and Virginii, the name Flavius was very common; Rufi was often seen among the families Antonii, Caecilii, Coelii, Cornelii, Geminii, Iunii, Licinii families (often also the Flavii), Minucii, Octavii, Pinarii, Pompei, Rutilii, Sempronii, Trebonii, Valgii and Vibii; Rufini was common among the gens Antonia, Cornelia, Iunia, Licinian, Trebonia and Vibia. Sieglin notes that this list could certainly be increased in the light of further research.

Besides all this, Sieglin also compiled a list of 63 blond or red-haired Romans. Many of these individuals were patricians. He also found references to 27 blond divinities (including Jupiter, Venus, Mercury, Diana, etc.) and 10 blondes in heroic personalities.

Man makes the gods in their own image. These blond gods speak of the racial nature of the early Romans. (In the Aeneid, Virgil refers to Mercury, Lavinia, Turnus and Camilla as “golden-haired.”) His list of blonds includes Aeneas, the mythical ancestor of the Latins (also blond was his son Julo or Ascanius), Romulus and Remus, the twin founders of Rome; Augustus, the first Roman emperor, and even Roma: which symbolized the city of Rome.

While most of Sieglin’s historical figures of light hair were patricians, most the 17 swarthy Romans in his references were commoners or freedmen.

On the disappearance of the patricians and the mestization of the original Romans

What happened to the patricians? They faded with time. In the numerous conspiracies and intrigues of the Empire, it was common that after the formation of two opposing parties and the victory of one over the other, the winner assassinated the head of the enemy party, his family and all the families related to him. (The strong destroy each other and the weak continue to live, as George Bernard Shaw maintained.) These calamities greatly decimated the patrician class. If we add the ongoing miscegenation in the majority of plebeian population, the immigration of slaves from Syria and the provinces of Asia Minor, Egypt and Africa, as well as the bleeding of the patrician stock over the battlefield, we may realize why the patricians did not last too long during the Empire, given the dysgenic situation. John V. Day wrote:

In a journal about the West and its future, it is fitting to end this article by briefly recounting the fate of the Roman upper class. Among Indo-European peoples, the Romans offer an especially useful example because they left masses of records, enabling later historians to determine what became of them. The evidence found in ancient texts implies that this class descended largely from Indo-Europeans who had a decidedly northern European physical type, although that isn’t something one reads in modern books about Roman history [emphasis added]. In Rome, though, the upper class was always a tiny minority. Instead of protecting its interests, it allowed itself to wither away. Consider a bleak statistic. We know of about fifty patrician clans in the fifth century B.C., but by the time of Caesar, in the later first century B.C., only fourteen of these had survived. The decay continued in imperial times. We know of the families of nearly four hundred Roman senators in A.D. sixty five, but, just one generation later, all trace of half of these families had vanished.

If we in the West want to avoid a similar fate, we must learn from Indo-European history. (*)

In the time of Julius Caesar we know 45 patricians, of which only one is represented by posterity when Hadrian rises to power. The Aemilsi, Fabii, Claudii. Manlii, Valerii and everyone else, except the Comelii have disappeared. Augustus and Claudius ascended 25 families to the Patriciate, and by the reign of Nerva all but 6 have disappeared. Of the families of nearly 400 senators registered under Nero in 65 CE, trace has been lost about half of them in times of Nerva. And the records are so complete that it can be assumed that these statistics represent quite accurately the disappearance of the male lineage of the families concerned. (Cf. Tenney Frank, “Race Mixture in the Roman Empire,” American Historical Review, Vol. XI, 1916).


Were the Romans, then, blond?

ancient_romanIt all depends on what you mean by “Romans”. The original Romans did not descend from the original inhabitants of the Italian soil, but of the Italici (italios or italiotas or as you please to call them) and probably also of Illyrian groups, namely, Indo-European invaders who entered Italy from the North, what is now southern Germany. These early invaders—from whom the Latins descended (considered the most influential and who eventually gave their language to the Empire), the Sabines (considered by Plutarch “a colony of the Lacedaemonians,” i.e., Spartans), the Umbrians, Samnites and all patrician clans that founded Rome and the Republic—were indeed mostly Nordic, and also formed the basis of the political and military elite of the Empire.

However, in the later Rome these groups formed an aristocratic minority ruling over a mob of pre-Indo-European origin and, later, even Semites and black slaves. This ended up in interbreeding between all these groups. Over time, the numbers of the dominant Nordic caste withered, and with them their strong patriarchal, sober and authoritative influence in favor of the dissolution of the Empire: expressed in its cosmopolitanism, multiculturalism and proliferation of slaves.

The rest of the history of the post-Roman imperial splendor and their great men, we already know. It is set in a decadent agony, punctuated by binges, parties, orgies, wine snobbery, false sophistication, acrobats, gays, stupid fads, obesity, blond wigs made from hair stolen from Germanics, mongrels, pacifists, emboldened slaves, “liberated” women, Christian zealots and a corrupt bourgeois which reneged of their homeland.

The ghost of ancient Etruria, killed by the ancient Latin Patriarchs, had reborn. Before these decaying monsters, which had nothing to do with the demigod patricians or their rude peasants and patriotic soldiers, the Germanic “barbarian” was really an authentic, pure, hard, strong, noble, idealistic, simple and brave hero, in whose blood awaited the hidden forces of the Indo-European humanity, ready to give birth and germinate in the next millennia of European power.

In short, it has not been argued that all Romans were of Nordic type. It has been argued that the Nordic blood prevailed among the Italic invaders, the ancestors of the posterior dominant Roman aristocracy, the authentic Roman citizens, who imposed their ethos throughout the Empire and spread their spirit, marking the “Roman style” with a distinctly Nordic stamp.

“Are the Germanics a healthy and natural people that will overcome the decadence of the Romans?” —Tacitus, Germania.


See also a previous article about the subject of:

Saying the truth about race throws even white nationalists into fits.”

(*) John V. Day, Ph.D., is the author of Indo-European Origins: The Anthropological Evidence (The Institute for the Study of Man, 2001).

Orwellian discrediting of history

Published in: on December 15, 2013 at 10:00 am  Leave a Comment  

My “pod” cousin


I am reposting the below entry, originally published on November 20, because for a mysterious reason comments were off below this article and I just discovered it a few minutes ago (maybe the reason why this entry had received zero comments). Did I inadvertently click on a wrong button last month?

At any event, now that I have seen more Spanish television series, I must say that what my “snatched” cousin did in Mexico the Spaniards are doing it too at the other side of the Atlantic. For example in the 2010 series Hispania (article of the Spanish wiki: here) the hero and liberator of some Hispanic towns from the Roman invaders, third guy in the above pic, is not an Aryan; and his daughter, not shown above, looked like an Amerindian child. Keep in mind that these series are supposed to depict the peoples of the Iberian Peninsula in the second century B.C., long before the huge mongrelization after the Moor invasion.

I also watched the 2012 prequel of it (article of the Spanish wiki: here) but I have no more liver left to continue to debunk all these silly series. Better repost about—:

My pod cousin


Recently I have been complaining about the fact that American films and British and Spanish TV series are mediums for either anti-white propaganda or at least not pro-white messages (with the sole exception of the first episode of The White Queen). A naïve person could think that if I approach, instead, a series directed by one of my cousins the message would be a little more positive.

Gritos de Muerte y Libertad (Screams of Death and Freedom) is a Mexican television series based on the period of the war of independence of Mexico, produced by Leopoldo Gómez and directed by my cousin Gerardo Tort (pic above) and the lesbian Mafer Suárez. Several writers wrote thirteen episodes of the first season of the series advised by a group of historians. The series premiered on August 30, 2010 to mark the bicentenary of the independence of Mexico from Spain and ended on September 16 of that year.

I have already quoted Mexican intellectual José Vasconcelos (1882-1959) in this blog stating that the war of independence was “supposed to destroy the Spaniards, who represented the force and culture of the country… all under the pretext of freeing the Indian.” And two months ago I revealed here some hidden facts about Miguel Hidalgo y Costilla, the father of the Mexican independence.

All 19th century paintings of Hidalgo, like the one you see in the Wikipedia article about him, are fake. All were based on an original portrait of an Aryan man of Austrian origin who posed as Hidalgo because nobody had painted a portrait of the real Hidalgo by the time he was elevated to the status of father of the independence, and the man was long dead and the new nation needed a noble face to honor (just as the Americans have their portraits of George Washington).

Well, original spoken reports describe Hidalgo not like an Aryan but with hooked nose. What does it mean?

That the overwhelming majority of Mexicans ignore that the Catholic priest Hidalgo was probably the son of Jewish conversos. Presently even the Mexican Jews, no longer in the need to hide the Jewishness of their people, have acknowledged it.

Of course: my cousin Gerardo Tort was only a hired hand to direct a script written by others. But since I know him I surmise that he did not object the anti-Spain bias of the script. It is worth mentioning that at the beginning of the century Gerardo Tort had made an “author film” about homeless kids in Mexico City, and later filmed a documentary of his own about a Mexican guerrilla fighter he admires and perfectly fits his lefty ideology. I had not watched the series Gritos de Muerte y Libertad until yesterday [November 19, 2013] but now that I am reviewing other television series I would like to say something about it.

In the first episode one of the pro-Spain characters says these words (in Spanish of course) about the pro-independence movement, “Imagine a government of Creoles [Criollo people], Indians, Mestizos and Mulattos!”

Yes: thoroughgoing leftists like my cousin know that ultimately the struggle is racial. But race conveniently disappears when Whites claim majority rights—or even minority rights in the case of New Spain. In Gritos de Muerte y Libertad what I found most surreal is that the overwhelming majority of upper class New Spaniards are depicted as Mestizos or Castizos (slightly whiter Mestizos), not even as Harnizos (Iberian whites with a distant drop of Amerind blood) or true Iberian whites. The script that Gerardo Tort directed mentions “Creoles” many times in the textual dialogues, but during the casting he selected Mestizo actors. Phenotypical Creoles do appear in the next episode, but that episode was directed by the lesbian.


Most surreal of all is that the Aryan-looking actor who was chosen for Hidalgo by both directors, the actor at the far left in the pic, was—not in the series but in real history—a kike with even the prototypical hooked nose, according to the spoken testimony of those who had seen the historical Hidalgo in the flesh. Also, in Gritos de Muerte y Libertad my cousin depicts José de Iturrigaray, the Viceroy of New Spain from 1803 to 1808 (standing in the pic with a ridiculous wig), as an ignoble character; and for María Inés de Jáuregui y Aróstegui, his wife, he chose a Mestiza actress (wasn’t the historical Inés an Iberian White too?).

So you have Gerardo Tort, the phenotypical Creole, filming the Spanish Viceroy as the bad guy and the kike Hidalgo as the good guy of his movie. This said, I doubt that Gerardo knows that the historical Hidalgo was genetically Jewish. Like all Mexican leftists he is sleeping in a profound Matrix.

In the other episodes of the series that my cousin also directed a dialogue caught my attention. A woman asks Hidalgo: “Removing the command from the Europeans and handing it over—to who?” at the time of delivering a hostile look to a Mexican Indian beside her. Of course: the woman is depicted almost as a bigot.

Gritos de Muerte y Libertad includes explanatory notes to clarify the supposed historical events for the Mexican audience. In one of these texts it is announced that, once in jail and excommunicated by the Catholic Church, Hidalgo actually repented that the mud mobs he had commanded massacred civilians in the Alhóndiga de Granaditas—a ridiculous claim since Hidalgo was very well known for his cri de guerre “¡Viva la Virgen de Guadalupe y mueran los gachupines!” (“Life to the Virgin of Guadalupe and death to the Spaniards!”).

So clearly racial is the script of Gritos de Muerte y Libertad that it includes these words by a fearing Viceroy when Hidalgo’s mud mobs reached the capital of New Spain, “This is the main square of the Spanish crown! And no horde of Zambos [half-breeds of Amerinds and imported Negroes] will claim it ever!” This was the Viceroy who succeeded José de Iturrigaray, but my cousin also puts him under bad light.

In subsequent episodes, Gerardo Tort has Hidalgo incarcerated prior to his shooting after having lost important battles with the troops loyal to Spain. Once again my cousin used a Mestizo actor for the jailer. Hidalgo recounts his adventures to the jailer and is depicted as noble and wise. The jailer even recognizes that Hidalgo “is a good man, a son of God.” At least in that monologue my cousin has Hidalgo recognizing that in Guanajuato his furious mobs killed women and children, but he didn’t dare to film the actual scenes showing the Mexican public that the victims were probably White, and the assassins Indians and Zambos.

Gerardo Tort filmed the platoon that shot Hidalgo, again, as a group of slightly mesticized Indians. I wonder if machines to see the past are ever invented and we could see the historic scene rather as whiter men shooting an obvious kike? But before the shooting Hidalgo delivers candies—yes: candies!—to his executioners and after the shooting one of them is on the verge of tears. How moving.

There are two DVDs in the product Gritos de Muerte y Libertad that I acquired yesterday, the next one dealing with Hidalgo’s successor, the mulatto José María Morelos, who continued the killing of Iberian whites after the death of his mentor. But I don’t have any humor left to watch this second DVD.

A few years ago, here in Mexico City some nacos (insulting pejorative for Indian-looking residents of Mexico City, analogous to what in the US is called “nigger”) assaulted Gerardo’s brother. Curiously, one of Gerardo’s two sisters once told me during a private conversation that the nacos must “have the same rights.”

Yes… all of my relatives are now Pod people. And a worse kind of Pods to boot than the American liberals since among older American folks there is at least the memory of their nation being mostly White. Those who have watched the 1956 film Invasion of the Body Snatchers for instance can see a nice California town populated exclusively by Whites. This was California before Aztlán took over.

Mexico, even since the three centuries when it was known as New Spain, has experienced no less than half a millennium of miscegenation. The remaining Creoles have been so thoroughly indoctrinated through centuries of Christian and liberal propaganda that the sole mention of avoiding intercourse with the mudbloods would be considered a kind of unheard of heresy. I would go as far as claim that after the dollar crashes dragging the Mexican peso with it and after my native town burns, the apocalyptic shock won’t be enough to awaken the remaining Creoles (like Gerardo) from their catatonic sleep.

On my moral inferiors

Maya-sacThis 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

On pre-Hispanic Amerinds, 5



In their article, “El Sacrificio Humano en la Parte Central del Área Maya”, pages 169-193 of El Sacrificio Humano en la Tradición Religiosa Mesoamericana, Stephen Houston and Andrew Scherer write:

Some examples [frescoes] of Piedras Negras, Guatemala, show a knife with knots of paper and a feathered plume of the sacrificial victim, with his heart possibly extracted, leaning over a bundle of paper for a burnt-offering.

The reduced size of the characters raises the possibility of youngsters or infants, whose breasts are opened more easily by its cartilaginous nature. There is a series of images on plates with infants whose breasts show a small cut on the heart (e.g., the famous dish of the Popol Vuh, K3395). But not all of them are representations. In 1985, as a member of Project Caracol in Belize, Stephen Houston excavated a reused crypt with at least twenty-five individuals, where he found the body of a newborn on top of a plate.

Incidentally, it is remarkable the presence of fire in scenes of children, such as in a mural of a jamb of Tohcok, Campeche, and another on Stela 3 of Yaxhá, Guatemala. The first image traces the shape of a body on an incendiary base, bundles of firewood with ajaw on the head, corresponding to the sign of the homes of the founders of dynasties, especially those related to the pre-eminent city of Teotihuacan.

The second image shows the remains of a human body on a plate supported by cross-shaped sticks. From above fall grains of incense, ch’aaj in the ch’olan language in most classical texts; from below clouds of fire raise up. Through the sign for “wood,” , inscribed next to the trait, it is indicated that the dish will also burn.

Maya vase K1645

A documented vase (K1645, above) by Justin Kerr explains the mythical context of these historical facts. Two supplicant characters, the first perhaps tied as a captive (at least placed in a very uncomfortable position), faces two “packages” with heads of gods, a scene that appears in other vessels, but with different dates and other companions. The verb “born” sihyaj suggests that Chahk, the rain god, and the so-called god of “Pax” are newborns. In the vase K1645 the supplicants are ch’ajoomtaak, “those who spread incense.” The first character carries the attributes of the ch’ajoom, “incense spreader,” even a distinctive headband and a dress of dry leaves.

Both supplicants offer to the enthroned figures an object named “his foot,” yook, perhaps referring to the wooden scaffolding that stands in the stela of Yaxhá. The link to the fires is made clear with the presence of the inflammatory base behind the scaffold. Unlike other sacrificed children, the infant appears to be alive [Chechar’s note: see image below].


As in several Mesoamerican societies, the image of a supernatural act can function as a basic model for the dynastic rituals. There is a parallel in the evidence of the sacrifice by fire, a torture with fatal goals, applied by a god on the back of another…

The presence of infants over the plates, especially in contexts of way [Mayan word] or co-essences of Maya rulers, indicates that this is a special “food.” Usually, the way was very different food from the food of human beings, with emphasis on hands, eyes, bones, and in this case, the soft bodies of children.

[Above I excerpted passages from pages 170 to 173. Below there’s an excerpt from page 182, where the authors discuss other Maya sacrifices:]

The presence of women and children indicates that these individuals were not enemy combatants and strongly suggests a sacrificial context, though perhaps a sacrifice of wider political significance.

Several skulls of Colhá show marks of sharp and unhealed cuts, particularly around the eye sockets, which suggests that some of these individuals were flayed, either shortly before or after death. The skinning of the face supports the iconographic images of beheading showing substantial mutilation, particularly of the eyes. Although it is likely that much of this occurred post-mortem, we must ask whether at least some of these traumas were inflicted before death to maximize the suffering of those about to be executed.


Note: For my psychological interpretation of Maya and other Amerind cruelty, see The Return of Quetzalcoatl, a chapter of my book.

On pre-Hispanic Amerinds, 4


The lead paragraph of Wikipedia article “Human trophy taking in Mesoamerica” starts with this sentence:

Most of the ancient civilizations of Mesoamerica such as the Olmec, Maya, Mixtec, Zapotec and Aztec cultures practised some kind of taking of human trophies during warfare. Captives taken during war would often be taken to their captors’ city-states where they would be ritually tortured and sacrificed. These practices are documented by a rich material of iconographic and archaeological evidence from across Mesoamerica.

Today I added some info to that article.

In the South West of Mexico there are various pre-Columbian figures in which high-ranking characters, warriors and ball players wear ritual and military paraphernalia, holding inverted heads with their loose, long hair hanging down. One of these figures can be seen in the National Museum of the American Indian in Washington (see drawing below). Javier Urcid writes that these trophies may have been “soft parts of decapitated heads turned into relics to hang.” There are also several figures showing characters with facial skin on their face: the skin of a flayed human. Urcid’s article in El Sacrificio Humano en la Tradición Religiosa Mesoamericana includes several illustrations of these trophies in the southern west of Mexico, including a brazier depicting a ball player with a flayed facial mask, wearing a necklace of human bones and carrying a severed head.

National Museum of the American Indian in Washington

The Relación Geográfica of 1580 mentions the festivity of the tlacaxipehualiztli in the context of human skin as trophies in Oaxaca: “… and with rods they hit throughout the body until it swelled, and then flayed the bodies and washed the meat with hot water and ate it, and carried the skins in the nearby villages for begging.”

Sometimes it is not even necessary to add value judgments about such practices. A simple enumeration of the facts is enough. More info about this cute ritual, the tlacaxipehualiztli, performed by these little angles that were the pre-Hispanic Amerinds appears in my book. Keep in mind that the tlacaxipehualiztli was performed every year before the Spanish conquest.


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