Apocalypse for whites • I

by Evropa Soberana

 

 
Below, abridged translation from the first chapter of Roma contra Judea, Judea contra Roma, authored by the Spanish blogger Evropa Soberana:
 

______ 卐 ______

 

‘The Jews have long been in rebellion not only against Rome, but against all humanity’.

—Euphrates the Stoic

‘The Jews belong to a dark and repulsive force. I know how numerous this clique is, how they remain united and what power they exert through their unions. They are a nation of liars and deceivers’.

— Cicero

I

Foreword

The purpose of this book is to give an idea of what happened to the Ancient World, of how Europe fell into the Middle Ages and, especially, to what extent what happened in Rome 1,600 years ago is exactly what is happening in our days throughout the West, but magnified a thousand times by globalization, technology and, above all, the deputation of psycho-sociological and propagandistic knowledge by the System.

What is dealt with in this book is the story of a tragedy, of an apocalypse. It is the end not only of the Roman Empire and all its achievements, but also of the survival of the Egyptian, Persian and Greek teachings in Europe in a bloodthirsty process: premonition of the future destruction of Celtic, Germanic, Baltic and Slavic heritages, always accompanied by their respective genocides.

This process had a markedly ethnic character: it was the rebellion of Christianized slaves (from Asia Minor and North Africa) against Indo-European paganism, which represented the ancestral customs and traditions of the Roman and Hellenic aristocracies—decadent, minoritarian and softened in comparison with an overwhelmingly numerous, brutalized people who cordially detested the distant pride of their lords.

In the third chapter, ‘Christianity and the fall of the Roman Empire’, we will see processes that marked the first development of Christianity: that strange synthesis between Jewish and Greco-decadent mentality that, from the East, devoured the classical world to the bone, undermining Roman institutions and the Roman mentality to the point of propitiating its total collapse.

However, we will begin by focusing on the Eastern Roman provinces, especially Judea, which was snatched by Rome to the heirs of Alexander the Great. How were the relations between Greeks and Jews? What role did the Romans play in Asia Minor and in the management of the Jewish problem? What are the true roots of Israel and the current instability in the Near East?

It will be worthwhile to expand on the subject to familiarise oneself with the foundations of what is today the greatest geopolitical conflict on the planet: the State of Israel. We will also see the impossibility, in the long term, of the coexistence between two radically different cultures—in this case, the Greco-Roman and the Jewish.

For now, the Romans will meet a people who take the tradition with the same seriousness as them, but replacing that Olympic, artistic, athletic and aristocratic touch with a spark of fanaticism and dogmatism, and changing the Roman patriotism for a kind of pact sealed behind the backs of the rest of humanity. A people, above all, with a fiercely rooted sense of identity—in fact, much more than any other people—and who also considered themselves to be no less than the ‘chosen people’…
 

Index

First part

Geopolitical, anthropological and ethnic context
Rome
Judea
Roman anti-Semitism: a spiritual conflict
The Hellenistic legacy
Greek anti-Semitism
The conquest of Pompey
Herod the Great
About Jesus Christ and the birth of Christianity
Caligula
Claudius and Nero

Second part

First Jewish-Roman War: the Great Jewish Revolt of 66-73 CE
Ethnic disturbances in Egypt
Siege and fall of Jerusalem: the destruction of the Second Temple
Fall of Masada
Consequences of the Great Jewish Revolt
Second Jewish-Roman War: the revolt of Kitos of 115-117 CE
Third Jewish-Roman War: the revolt of Bar Kokhba of 132-135 CE
Consequences of the Palestine revolt
Some conclusions
Nietzsche on the conflict Rome vs. Judea

Third part

Let’s have a look at the situation
‘The Jewish sect’ appears
The Nero case as an example of historical distortion
Destruction of Jerusalem: Christianity takes hold outside Judea
Christians stops being persecuted
At the top of the pyramid there are only slaves: Anti-pagan genocide
The Emperor Julian as the last Roman breath
The Anti-pagan genocide continues with more virulence
The martyrdom of Hypatia as an example of Christian terrorism
In conclusion
Nietzsche on Christianity
Nietzschean version of the Sermon on the Mountain

National Socialism

eagle-and-swastika-reichadler-und-hakenkreuz-national-socialist-posters-third-reich-deutschland

At any given moment there is an orthodoxy, a body of ideas which it is assumed all right-thinking people will accept without question. It is not exactly forbidden to state this or that or the other, but it is “not done.” Anyone who challenges the prevailing orthodoxy finds himself silenced with surprising effectiveness. A genuinely unfashionable opinion is almost never given a fair hearing, either in the popular press or in the highbrow periodicals.

—George Orwell

Excerpted from “National Socialism:
The Biological Worldview”
by Povl Riis-Knudsen:

 
As a National Socialist you constantly experience the difficulty in carrying on a meaningful conversation with a non-National Socialist. You often feel that such a dialogue is outright impossible and that you live in two totally different worlds. Partly, of course, the reason for this deplorable situation lies in the propaganda image of National Socialism as the culmination of human viciousness that our enemies have created in the public mind.

As opposed to today’s carefree relativism, where all ideas—in principle at least—are equally acceptable and valid, National Socialism represents the unremitting effort to find the absolute truth and to make this truth the foundation of human society. Unlike the nebulous ravings of inane armchair philosophers and oriental mysticism, however, National Socialism is based on common sense, and it seeks its arguments in the real world, where the difference between truth and lie and between good and evil is determined by facts and not by wishful thinking and theoretic reveries.

In this light, it is obvious that National Socialism must reject the conceptions and moral norms of all the ruling ideologies, and this, naturally, leads to a comprehensibility gap that is difficult to bridge—simply because there is no common frame of reference between National Socialists and people whose thinking is determined by the ideas of the present order. National Socialism simply means an absolute, irrevocable, and uncompromising fight against the very philosophical foundations of the entire ruling world order.

Unlike other philosophies, National Socialism has never been invented—it has been derived from the eternal Laws of Nature, which have existed as long as the universe and which have governed all life since the first primitive organism came into existence. This has been expressed beautifully and clearly by Savitri Devi, the famous late National Socialist philosopher, in her book The Lightning and the Sun:

In its essence, the National Socialist idea exceeds not only Germany and our time, but the Aryan race and mankind itself and any epoch; it ultimately expresses that mysterious and unfailing wisdom according to which Nature lives and creates: the impersonal wisdom of the primeval forest and of the ocean depths and of the spheres in the dark fields of space; and it is Adolf Hitler’s glory not merely to have gone back to that divine wisdom, but to have made it the practical regeneration policy of world-wide scope.

In other words, National Socialism was not invented by Adolf Hitler. It is the conscious expression of the fundamental Laws of Nature governing our lives. It is based on an infinite love of the creation in all its diversity, a deep, unconditional respect for the wisdom of Nature, and an ardent will to preserve life as it has grown out of this wisdom. The only way to do so is to organize the society of man in accordance with these fundamental Laws.

Thus being against National Socialism is just as absurd and illogical as it would be to oppose the law of gravity or the fact that the earth is round! National Socialism is really nothing but the application of physical and biological laws to the political, economic, social, and religious areas of human life in the same way as they are today applied to technology.

Of course, we might sometimes wish that some of these Laws had been a little different, but we must necessarily accept that it would be impossible to change them. Laws of Nature cannot be abolished or amended through a vote in the General Assembly of the United Nations, the US Congress, or any other national parliament! Perhaps everything had been easier if all human beings and all races had been created equal, and if there had not been any hereditary factors governing and limiting our individual possibilities of development. However, that is not the case, and there is absolutely no chance of changing this fact by wishful thinking, i.e., by doing as if these Laws did not exist. To build a society on such dreams is a deadly sin that can only have disastrous consequences.

These consequences are seen only too clearly when we take a look at the societies that have been built by our enemies in East and West. Unanimously, they refer to National Socialism as the “Gospel of Evil”—while they themselves rule over a world on the brink of economic and moral disaster, a world afflicted by inflation, unemployment, crime, senseless violence, drug abuse, pollution, pornography, corruption, hunger, and ecological catastrophes.

No wonder, indeed, that man lives in constant fear of what the next day has in store for him! Unfortunately, this fear and hopelessness is most widespread in the Aryan part of the world, where decadence and moral decay are most advanced. Here people have been totally alienated from all sound and natural values and made into mindless zombies, whose anxieties are soothed by material affluence—in a constant race against economic chaos.

In spite of all the material goodies of the modern world, these people are neither happy nor satisfied. They completely lack ideals and enthusiasm and they have lost all faith in the future. The Aryan is simply unwilling to bring children into this world. As he sees no future, he prefers the luxuries of the moment to the preservation of his race and culture. He tries to secure as comfortable a life for himself as he can in this cesspool, and his only hope is that the inevitable catastrophe will not occur in his lifetime. Thus, he passively watches the land of his forefathers being slowly but steadily taken over by aliens, who do not yet realize that the end of the white man means the end of all civilization as we know it.

This is the Golden Age our enemies promised the world in 1945—this is what they have been able to build in the seventy years they have had absolute power. Under these circumstances, the prospects for the future sure are gloomy. However, it does not have to be this way. That the world is in such a sinister condition is solely the result of man’s total disrespect for the Laws of Nature.

As a National Socialist you inevitably feel like someone from another planet when you have once realized the nature of the present order. You can have no part in this system and the very daily struggle to keep alive within the framework of this society must seem like a futile waste of time.

As National Socialists we envisage a totally New World Order, based on the “unfailing wisdom according to which Nature lives and creates.” Only within such a new world order can life survive on this planet in the long run. However, to establish this New Order man must accept that he is not elevated above Nature. Man is not the master of creation but an integrated part of the totality of Nature, and he is subject to exactly the same laws as all other living organisms.

Likewise, he must also accept the scientifically proven fact that the races of man are different—not only in their outward appearance but also with regard to their mental and intellectual characteristics—and, finally, that all human beings are individuals created unequal, and that their lives are mainly determined by hereditary factors and not by their natural environment. This may, of course, seem “unjust,” but one of the things man must recognize is that in Nature there is no concept of justice in the sense we normally apply to this word.

The enemies of National Socialism often claim that the biological conception of human nature, which is the very basis of National Socialism, is “unethical.” To this we can only reply that it is the so-called “ethics” of these opponents that are immoral, because they are based on norms and values that are not founded on Nature. For National Socialists there is only one truth: the Laws of Nature, and anything that is not in full accordance with this truth is absolutely wrong!
 

Christianity

This, of course, means a total rejection of Christianity, whose unnatural dualism is the very basis of the predominant “moral” code—also where this code is disguised under a liberal / humanistic or a Marxist label. According to Christianity, man enjoys a very special position among all creatures by having a divine soul. This soul is universal and unbiological.

Thus, Christianity is characterized by a distinct contempt of life and Nature. It is a religion for losers and dreamers who cannot cope with the challenges of life but just vegetate along, trusting that “the last shall be first and the first shall be last,” as Christianity regards any criminal good-for-nothing and mentally deficient fool as a more valuable human being than the industrious and creative citizen.

It represents a set of norms and values that put the virgin above the mother, the monk above the father of a family, and the weak and suffering above the strong and victorious; indeed, the dead above the living. It scorns any pleasure in life and glorifies self-torture and self-abasement as positive indications that man fights his flesh and accepts that he is born as a vessel of sin because he is not all spirit.

No matter from what angle you look at it, Christianity represents a perverted and misanthropic attitude to life that can under no circumstances be tolerated in a healthy society. To put it bluntly, Christianity is a kind of spiritual AIDS that has destroyed our natural immunity against unbiological thinking. It is a contaminating disease of the mind and must be fought with all means.

Unlike the Christian, the National Socialist is supposed to live. He is supposed to expand his abilities and unfold his personality as much as he can within the boundaries of his biological nature—both physically and spiritually. He is not supposed to spend life on his knees in front of a Middle Eastern god, begging for mercy and forgiveness for the “sin” of having been born into Nature.

We want to see proud and harmonious people who are confident of themselves and their mission in life—not frightened and dejected products of misanthropic conceptions like “original sin,” which only leaves man one hope in life: that “God” will forgive him if he just believes and repents.

Nor do we want the diffident and despairing victims of the pluralistic worldview with its denial of absolute values. National Socialists are not atheists. We do believe in a deity, but our deity is an absolute contrast to the Jewish-Christian Yahweh. For National Socialism there is only one true deity: the inscrutable creative power that is manifested everywhere in Nature. This is the deity we pay our tribute to by showing veneration and respect for the wisdom of the Laws of Nature.

As National Socialists, we follow no other voice than the voice of Nature and no other ethic than the ethic of Nature, and we know only one mortal sin: to try to revolt against this ethic. This is not mysticism, as some claim, but pantheism—the idea that the divine is expressed through Nature and nowhere else.

Pantheism has its roots far back in history and is one of the foundations of German idealism and romanticism in the 19th century. It is the recognition that we owe our existence to a principle of life that is not just the sum of its chemical components. Thus, National Socialism sees life as more than the materialistic scramble for maximum consumption and self-gratification—life entails an obligation to protect the divine principle that we are part of. Some might call this a religion, but it does not need the establishment of a narrative based on superstition to sustain it—and it sure is not a “faith.” It is not based on belief, but on facts.
 

Sexual roles

To create sound surroundings for life to unfold we also need healthy families, where children can grow up in harmony and be happy. Another evil of the present order is that this kind of family is being destroyed by the usual unbiological thinking and the nonsense of women’s libbers. Just as the races are different, so are the sexes, and the idea that man and woman are biologically equal is a serious threat to the survival of man.

The differences between them are not the result of socially constructed “sex roles” but of biological roles! It is not a coincidence that it is the woman who gives birth to the children. She is not only biologically fit for this task, but also mentally, and as the mother of the new generation she has the most important role in society. The idea that she must “fulfill herself” by joining the labor force and getting a job at an assembly line, while her children are left to others, is criminal.

nsdap Women can only fulfill themselves within their biological role as mothers. Without a mother, the family crumbles. The children are left to themselves or to a state education. When they get home, nobody has time for them. They are not taught any ideals and they get their idols from television, bad music, and even worse literature. They live on fast food and fall victims to the worst kind of commercial materialism—that is, if the woman does not choose to avoid having any children at all either by using some kind of “birth control” device or by murdering the child if she gets pregnant anyway. Of course, the feminists claim that it would be just as natural for the man to look after the children and the woman to go to work. The fact is that if it had been just as natural, the man would have given birth, too.

 
Miscegenation

The most serious threat to the coherence of society is, without comparison, the biological race-mixing that has always either come hand in hand with the mixing of cultures—or even being its precondition. The disintegration of culture itself can be stopped at any time and a people can find its way back to its own cultural norms and values again—as long as the racial stock is intact. The mixing of the races, however, is irrevocable—and its consequences are incalculable and disastrous.

There are only too many opportunities to study the kind of societies we have as a consequence of race mixing. Latin America, India, and Egypt are all excellent examples, and so are Hellas and the Roman Empire.

Just as the Indian, Persian, and Egyptian cultures also the Greek and Roman civilizations were created and sustained by an immigrated minority of predominantly Nordic race. This higher developed minority first suppressed the original majority and their culture, but later they slowly succumbed to their subdued peoples’ numerical superiority.

Weakened by innumerous wars that had cost them their most valuable blood and subverted by Asian ideas of false humanitarianism, they gradually gave increasing numbers from the subdued peoples citizenship and brought new slaves and laborers from their colonies in Africa and Asia—who were then integrated and acquired citizenship in the next generation. This sure is a familiar picture, isn’t it? And it was this disintegration of the Nordic race that changed the proud state of Hellas into present day Greece and Rome into Italy—or put in another way: civilization into chaos!

In school you still spend at least some time teaching the children about the ancient cultures, but not one word is said about the people who created those cultures. It does not seem to puzzle anybody that the ability to organize a state can disappear so completely. The truth is that most of the people who masquerade as “Romans” today racially have very little in common with their mighty predecessors. Too many of their ancestors had their home south of the Mediterranean!

When speaking about racial biology today, you soon face a whole lot of taboos. Studying racial biology—that is, if it is the human races you want to study—has become something naughty and not even medical doctors or so-called anthropologists can be expected to know anything at all about this matter. Even to want such knowledge is damaging to your career, so why care?

* * *

We do not have any time to lose. Would you care to join us? Not for our sake—but for the sake of your children.

Can you imagine a world without White people and the civilization they have created?

What race were the Greeks —

and Romans?

athena

The evidence is clear—but often ignored

by John Harrison Sims

 
Recent [1] films about ancient Greece such as Troy, Helen of Troy, and 300, have used actors who are of Anglo-Saxon or Celtic ancestry (e.g. Brad Pitt, Gerard Butler). Recent films about ancient Rome, such as Gladiator and HBO’s series Rome, have done the same (e.g. Russell Crowe). Were the directors right, from an historical point of view? Were the ancient Greeks and Romans of North European stock?

Most classical historians today are silent on the subject. For example, Paul Cartledge, a professor of Greek culture at Cambridge, writes about his specialty, Sparta, for educated but non-academic readers, yet nowhere that I can find does he discuss the racial origins of the Spartans. Some years ago I asked several classics professors about the race of the ancient Greeks only to be met with shrugs that suggested that no one knew, and that it was not something worth looking into. Today, an interest in the race of the ancients seems to be taken as an unhealthy sign, and any evidence of their Nordic origins discounted for fear it might give rise to dangerous sentiments.

A hundred years ago, however, Europeans took it for granted that many Greeks and Romans were the same race as themselves. The famed 11th edition of the Encyclopedia Brittanica, published in 1911, noted that “survival of fair hair and complexion and light eyes among the upper classes in Thebes and some other localities shows that the blond type of mankind which is characteristic of north-western Europe had already penetrated into Greek lands before classical times.” It added that the early Greeks, or Hellenes, were Nordic, one of “the fair-haired tribes of upper Europe known to the ancients as Keltoi.” Sixty years ago even Bertrand Russell, the British philosopher and socialist, believed that the Hellenes “were fair-haired invaders from the North, who brought the Greek language with them” (History of Western Philosophy, 1946).

Scholars today recoil at this pre-1960s consensus. The Penguin Historical Atlas of Ancient Greece, written in 1996, scoffs at the “undoubtedly dubious racial theories underlying much of this reconstruction,” but offers no theory to replace it, conceding only that “the origin of the Greeks remains a much-debated subject.” The Penguin author makes this startling admission, however: “Many of the ideas of racial origins were developed in the 19th century and, although they may have had some foundation in historical tradition, archaeology or linguistics, they were often combined with more dubious presumptions.” The author fails to list these dubious presumptions. Beth Cohen [editor’s note: a jew], author of Not the Classical Ideal: Athens and the Construction of the Other in Greek Art (2000), asserts that the Thracians, distant cousins of the Greeks, had “the same dark hair and the same facial features as the Ancient Greeks.”

In fact, there was a good basis for the 1911 Britannica to write about blonds in Thebes. Thebes was the leading city of Boeotia, a rich agricultural region in south-central Greece. Fragments from an ancient 150 BC travelogue describe the women of Thebes as “the tallest, prettiest, and most graceful in all of Hellas. Their yellow hair is tied up in a knot on the top of their head.” Pindar, a fifth century Theban lyric poet, refers to the Greeks as “the fair-haired Danaoi,” using a poetical name for the Hellenes. Likewise, in his Partheneia, or “Maiden Songs,” the seventh century BC Spartan poet Alcman, praised the beauty of Spartan female athletes, with their “golden hair” and “violet eyes.” He also wrote of Spartan women with “silver eyes,” meaning light gray. The seventh-century BC Greek poet Archilochus praises the “yellow hair” of one of his lovers, and Sappho—also of the seventh century BC—writes of her “beautiful daughter, golden like a flower.”

As late as the fourth century AD, Adamantius, an Alexandrian physician and scientist, wrote in his Physiognominica, that “of all the nations the Greeks have the fairest eyes,” adding, that “wherever the Hellenic and Ionic race has been kept pure, we see tall men of fairly broad and straight build, of fairly light skin, and blond.” Several centuries of mixing had presumably changed the racial character of many Greeks, but blonds still survived, and Xanthos, which means “yellow” in Greek, was a common personal name.

Professor Nell Painter of Princeton [editor’s note: a negress], author of The History of White People (see “Whiting Out White People,” AR, July 2010), complains that “not a few Westerners have attempted to racialize antiquity, making ancient history into white race history.” She points out that the Greeks often painted their marble statues—“the originals were often dark in color”—that the paint wore off over time, and Europeans mistakenly concluded from the white marble that the Greeks were white.

Yes, the Greeks painted their statues, but the originals were not dark. Praxiteles’ Aphrodite, from the Greek city of Knidos, was the most famous and most copied statue in the ancient world. Hundreds of copies survive. Experts have determined from microscopic paint particles that Aphrodite was painted blonde. The Romans had their own name for this goddess, Venus, and likewise her “cult images” were ubiquitous and “painted with pale-coloured flesh and golden-blonde hair” (see Joanna Pitman’s On Blondes, 2003).

Phidias’ masterwork, the Athena Parthenos, stood in the Parthenon for nearly 1,000 years until it was lost, probably in the 5th century AD. When American sculptor Alan LeQuire set out to make a faithful copy for the full-scale Parthenon replica in Nashville’s Centennial Park he modeled it on descriptions of the original work. The 42-foot-tall Athena, unveiled in 1990, has light skin, blue eyes, and golden hair [editor’s note: see detail of this image above].

Many small terra-cotta figurines from Greece of the fourth century BC have survived with traces of paint. They show light hair, usually reddish brown, and blue eyes, as do larger statues from the time of the Persian Wars in the early fifth century BC. Even a cursory examination of ancient marble reliefs, statues, and busts reveals European features. Many of the faces could just as easily be those of Celtic chieftains or Viking kings.

There is more evidence of the appearance of the Greeks. Xenophanes, an Ionian Greek philosopher who lived in the fifth century BC, was amused to note that different peoples believed that the gods look like themselves: “Our gods have flat noses and black skins, say the Ethiopians. The Thracians (despite Prof. Cohen’s observations above) say our gods have red hair and hazel eyes.” Indeed, a fourth century BC fresco of a Thracian woman, found in the Ostrusha Mound in central Bulgaria, shows distinctly red hair and European features.

The Greek poet Hesiod (c. 700 BC) called Troy the “land of fair women.” According to the Roman historian Diodorus Sicilus, who lived in the first century BC, the Egyptian god Set had “reddish hair,” a color that was “rare in Egypt, but common among the Hellenes.” Plutarch (46–120 AD) tells us that while the Theban general Pelopidas (d. 364 BC) was campaigning in central Greece, he had a dream in which a ghost urged him to sacrifice a red-haired virgin if he wished to be victorious in the next day’s battle.
 

Two racial types

There were two racial types in ancient Greece: dark-haired whites and fair-haired whites, as well as gradations in between. The earliest known inhabitants were of the former type. These included the Minoans, who were not Greeks at all, and who built an impressive civilization on the island of Crete. The Pelasgians, which is the name later Greeks gave to the pre-Hellenic population of mainland Greece, were also dark. They tended to have black, curly hair and olive-shaped eyes. Their type is plainly visible on many Attic (Athenian) vases, and has lead some scholars to conclude that all Greeks looked as they did.

Neither the Minoans nor the Pelasgians spoke Greek—the linear A inscriptions of the Minoans have still not been deciphered—so the Greek language must have arrived with the light-haired conquerors who migrated from the north, most likely from the middle Danube River Valley. According to Greek national myth, the Hellenes were descended from Hellen (not to be confused with Helen of Troy), the son of Deucalion. Hellen had sons and grandsons, who correspond to the four main tribal divisions of ancient Greece: the Aeolians Achaeans, Ionians, and Dorians.

Scholars today tend to dismiss such myths but they would not have survived if they had not been generally consistent with the long folk memories of ancient peoples. In this case they point to what classical scholars have long believed was a series of Hellenic descents upon mainland Greece and the Aegean islands. The first Hellenes to arrive were the Ionians and Aeolians; then a few centuries later, the Achaeans, and finally the Dorians.

The early bronze-age Greek civilization (1600-1200 BC) was certainly influenced by Minoan and other eastern Mediterranean cultures, but it was unmistakably Greek. Linear B, which began to dominate Cretan culture around 1500 BC, has been deciphered and found to be an early form of Greek. Around the year 1200 BC this culture, known as Mycenaean, collapsed; its cities were destroyed and abandoned, and Greece entered a 400-year Dark Age. Earthquakes and volcanic eruptions probably played a part in the destruction, and later Greeks attributed it to invasions from the north. Waves of Hellenic warriors swept down and burned the Mycenaean citadels and became the ruling race in Greece. They also sacked the city of Troy, and Homer’s Iliad is about them. They also seem to have snuffed out much of Mycenaean culture: Greeks stopped writing, and abandoned the arts, urban life, and trade with the outside world.

We know something about the early Hellenes from the Iliad. It was first written down in the late eighth century BC, at the end of the Greek Dark Age, after the Phoenicians taught the Greeks how to write again. It recounts events some four to five hundred years earlier. Although we think of the poem as being about the Greeks, Homer’s warrior heroes belong to the Achaean nobility, which suggests that it was the Achaeans who overthrew Mycenaean civilization, not the Dorians, who would descend upon Greece and displace the Achaeans a hundred years later. Archeology confirms this supposition, for Troy was burned around 1200 BC, and the traditional date for the Trojan War is 1184 BC. The Dorian invasion is dated by various ancient historians at 1149, 1100, or 1049 BC.

There is good reason to think that Homer was recording stories handed down during the Dark Age. He was a bard who lived in Ionia, a region on the Aegean coast of what is now Turkey, and if he were making the stories up he would have claimed that the heroes were Ionian. Instead, he sings praises to the light-haired Achaean nobility: Achilles, their greatest warrior, has “red-gold hair,” Odysseus, their greatest strategist, has “chestnut hair,” his wife Penelope has “white cheeks the color of pure snow,” Agamede, a healer and expert on medicinal plants, is “blonde,” and King Menelaus of Sparta, the husband of Helen, has “red hair.” Helen, likewise, has “fair hair,” and even slave girls are light-skinned: “fair-tressed Hecamede,” “fair-cheeked Chryseis,” and “blonde Briseis.” This is significant, for if even some of the slaves were blond it would mean the Nordic type was not unique to the Achaeans, that it was present elsewhere in the Aegean world.

Homer (and Pindar) describe most of the Olympian gods and goddesses as fair haired and “bright eyed,” meaning blue, grey or green. The goddess Demeter has “blond” or “yellow hair,” as does Leto, mother of Apollo, who is also described as “golden haired.” Aphrodite has “pale-gold” hair, and Athena is known as “the fair, bright-eyed one” and the “grey-eyed goddess.” Two of the gods, Poseidon and Hephaestus, are described as having black hair. As noted above, Xenophanes complained that all peoples imagine the gods to look like themselves.

It was the Dorians, the last Greek invaders, who ended Achaean rule and probably provoked a mass migration of Aeolian and Ionian Hellenes—no doubt including Homer’s ancestors—across the Aegean Sea to the coast of Asia Minor. The Dorians who settled in the fertile valley of the Eurotas in the southern Peloponnesus were the direct ancestors of the Spartans of the classical age, and they claimed to be the only pure Dorians.

Werner Jaeger, Director of the Institute of Classical Studies at Harvard, writes:

“The national type of the invader remained purest in Sparta. The Dorian race gave Pindar his ideal of the fair-haired warrior of proud descent, which he used to describe not only the Homeric Menelaus, but the greatest Greek hero, Achilles, and in fact all the ‘fair-haired Danaeans’ [another name for the Achaeans who fought at Troy] of the heroic age” (Paideia: The Ideals of Greek Culture, 1939).

The classical Greeks made no claim to being autochthones, that is to say, “of the earth,” or the original inhabitants of the land. Rather, they took pride in being epeludes, the descendants of later settlers or conquerors. Two notable exceptions were the Arcadians and the Athenians, whose rocky soils presumably offered little temptation to armed colonizers. The historian Herodotus (484-420 BC) recorded that the Athenians were “a Pelasgian people [who] had occupied Attica and never moved from it,” as were the Arcadians. Language lends support to this view, for both the Athenians and Arcadians spoke unique dialects. They learned Greek from the northern invaders but retained Pelasgian elements.

Thus, classical Greece was a fusion, both cultural and racial, of these two types of whites. Some city-states, such as Thebes and Sparta, were predominantly Nordic. Others, such as Athens, were predominantly Mediterranean, and still others were mixtures of the two.

 
The Roman patricians

Nell Painter [the negress mentioned above], author of the above-mentioned History of White People, finds it “astonishing” that the American Nordicist Madison Grant (1865-1937) argued in The Passing of the Great Race (1916) that the Roman nobility was of Nordic origin, yet there is good evidence for this view. There are many lavishly illustrated books about ancient Rome with examples of death masks, busts, and statues that clearly depict the Roman patricians not simply as Europeans but as northern European.

R. Peterson’s fine study, The Classical World (1985), which includes an analysis of 43 Greek, and 32 Roman figures, is persuasive. Dr. Peterson explains that the Romans painted their death masks to preserve the color, as well as the shape, of their ancestors’ faces.

Blue eyes, fair hair, and light complexions are common. A good example of racial type is the famous portrait bust of Lucius Junius Brutus, the founder of the Roman Republic, which dates from the fourth century BC. Brutus’ face is identifiably Germanic, and so is the color of his eyes. The sculptor used ivory for the whites and blue glass for the pupils.

Or take the famous marble head of a patrician woman from the late first century AD, which is often included in illustrated surveys of imperial Rome to demonstrate the fashion for curled hair. Her features are typically northern European: a delicate, aquiline nose, high cheekbones, and a face angular and long rather than round. Another classic example is the famous fresco from the Villa of the Mysteries in Pompeii, which shows four women undergoing ritual flagellation. They are tall, light-skinned, and brown-haired.

There is also evidence from Roman names. Rutilus means “red, gold, auburn” and stems from the verb rutilo, which means “to shine with a reddish gleam.” Rufus, meaning red, was a common Roman cognomen or nickname used for a personal characteristic, such as red hair. The Flavians were an aristocratic clan whose family name was derived from flavus, meaning golden-yellow. The Flaminians were another noble family whose clan name came from flamma, meaning flame, suggesting red hair.

According to Plutarch, Marcus Porcius Cato had “red hair and grey eyes,” Lucius Cornelius Sulla, the general and dictator, had “blue-grey eyes and blond hair,” and Gaius Octavius (Augustus), the first Roman emperor, had “bright eyes and yellow hair.” Recent analysis of an ancient marble bust of the emperor Caligula found particles of the original pigment trapped in the stone. Experts have restored the colors to show that the demented ruler had ruddy skin and red hair.

The love poetry of Publius Ovidius Naso, better known as Ovid, (43 BC to AD 17) offers much evidence of the color of upper-class Roman women during the early years of the empire. That Ovid ascribes blond hair to many goddesses—Aurora, Minerva, Ceres, Diana, and Venus—tells us something about the Roman ideal of beauty; that he describes many of his lovers the same way tells us that the Nordic type was still found in imperial Rome. “I’m crazy for girls who are fair-haired and pale-complexioned,” he writes in his Amores of 15 BC, but “brunettes make marvelous lovers too.” He admires the contrast of “dark-tresses against a snow-white neck,” and adores young girls who blush. One of his favorite lovers is “tall” with a “peaches-and-cream complexion,” “ivory cheeks,” and “bright eyes.” Another was a “smart Greek blonde.”

So where did the Romans come from? They were a Latin people, although according to legend that may have some basis in fact, there were also Greek colonists and Trojan refugees among the founding races. The Latins were one of eight Nordic Italic tribes—Apulii, Bruttii, Lucanians, Sabines, Samnites, Umbrians/Oscians and the Veneti—who migrated into the Italian peninsula around 1000 BC. Of course, Italy was not vacant. The Etruscans lived to the north of Rome in what is now Tuscany, and there were other darker-complexioned whites living in the peninsula. The Etruscans are likely to have been Carians from Asia Minor.

What became of the Nordic Greeks and Romans? Their numbers were reduced and thinned through war, imperialism, immigration, and slavery. Protracted internecine war was devastating. The Hellenes lost relatively few men in their two wars with the Persian Empire (490, 480-479 BC), but they were decimated by the ruinous series of inter-Hellenic wars that followed. The Peloponnesian War (431-404 BC) pitted Athens and her subject Ionian cities against the Spartan Dorian confederacy. That was followed by 35 years of intermittent warfare between Sparta and Thebes (396-362 BC), which pitted Nordics against Nordics. These wars so weakened the Greek republics that they fell under Macedonian rule about 20 years later (338 BC), bringing to an end the classical age of Greece.

Money was, as always, a racial solvent. Theognis, a noble poet from the Dorian city of Megara wrote in the sixth century BC: “The noblest man will marry the lowest daughter of a base family, if only she brings in money. And a lady will share her bed with a foul rich man, preferring gold to pedigree. Money is all. Good breeds with bad and race is lost.”

The Roman experience was similarly tragic. All of her later historians agreed that the terrible losses inflicted by Hannibal during the Second Punic War (218-201 BC) were minor compared to the horrendous losses Rome inflicted on herself during the nearly 100 years of civil war that followed the murder of the reforming Tribune Tiberius Gracchus in 133 BC.

Immigration was the inevitable backwash of imperialism as slaves, adventurers, and traders swarmed into Rome. Over time, slaves were freed, foreigners gave birth to natives, non-Romans gained citizenship, and legal and social sanctions against intermarriage fell away. By the early empire, all that was left of the original Roman stock were a few patrician families.

The historian Appian lamented that “the city masses are now thoroughly mixed with foreign blood, the freed slave has the same rights as a native-born citizen, and those who are still slaves look no different from their masters.” Scipio Aemilianus (185–129 BC), a statesman and general of the famed clan of the Aemilii, called these heterogeneous subjects “step-children of Rome.”

One hundred and fifty years later, Horace (65–8 BC) wrote in Book III of the Odes:

Our grandfathers sired feeble children; theirs
Were weaker still—ourselves; and now our curse
Must be to breed even more degenerate heirs.

The last Roman writers therefore came to see their own people as both morally and physically degenerate. The subtext of Tacitus’ (56-117 AD) ethnological treatise Germania is a longing for the northern vigor and purity the Romans had lost. He saw the Gauls and Germans as superior to the Romans in morals and physique, and Roman women shared this admiration. Blond hair became the rage, and German and Gaulic slave women were shorn of their blond or reddish-brown hair to make wigs for wealthy women. By the time of Tertullian (160-225 AD), so many Roman women were dying their hair that he complained, “they are even ashamed of their country, sorry that they were not born in Germany or Gaul.” In the early second century AD, the satirist Juvenal complained of the dwindling stock of “the bluest patrician blood,” which is a figurative phrase for the nobility, whose veins appear blue through their light skin.

Viewed in a historical context, it is almost as if today’s northern Europeans have set out perfectly to imitate the ways in which the Greeks and Romans destroyed themselves. In both Europe and America, patriotic young men slaughtered each other in terrible fratricidal wars. In North America, the descendents of slaves are the majority in many great cities. Both continents have paid for imperial ambitions with mass immigration of aliens.

Will we be able to resist the forces that brought down the ancients?

 

________________

[1] This article was originally published in 2010 by American Renaissance. Mr. Sims is an historian and a native of Kentucky.

Warm from the press

The late Karlheinz Deschner was the mature scholar. He spent decades of his life preparing his ambitious Criminal History of Christianity, published in ten volumes beginning in 1986, with the final volume appearing in 2013. He started to write Criminal History at 62 and finished it at 89.

He who doesn’t want to approach the subject in German can order a copy of The Darkening Age: The Christian Destruction of the Classical World, a book by Catherine Nixey recently released by Macmillan.

In his book review of The Darkening Age Peter Thonemann writes: ‘Statues were smashed, temples toppled and manuscripts burnt, as the early Christians tried to wipe out all traces of classical civilisation…’

What happened in the century we were born—the perpetration of the Hellstorm Holocaust on Germans and then the (((chutzpah))) of blaming the victims for the perpetration of an holocaust!—has a long history. A new constellation of authors are providing a powerful corrective to our view of early Christians persecuted by evil pagans, showing that in fact it triumphed through wholesale barbarity.

Day of Wrath, 5

Julian Jaynes and the bicameral mind

In recent decades several historians without any link to the deMausean school have written about thirty books on histories of childhood. I will mention only a couple of those published in 2005: When Children Became People by Odd Magne Bakke and Growing Up: The History of Childhood in a Global Context by Peter Stearns. DeMause has iteratively complained that books of this sort are presented to history students as if childrearing in the past had been as benign as Western childrearing in our times. Stearns for example is author and editor of more than forty books, but he attempts to absolve the parents by claiming that infanticide had an economic motivation; when it is well documented that in some periods infanticide was more common in well-off families.

Psychogenesis is the process of the evolution of empathy, and, therefore, of childrearing forms in an innovative group of human beings. In a particular individual it is an evolution of the architecture of his or her mentality, including the cognition of how the world is perceived. A “quantum leap” in “psychoclasses” depends on the parents’ breaking away from the abusive patterns in which they were educated; for example, stop killing their children: a prehistoric and historic practice that deMause calls “early infanticidal childrearing.”

A fascinating essay by Julian Jaynes throws light on how, by the end of the second millennium before our era, a huge alteration occurred in human mentality. In 1976 Jaynes published The Origin of Consciousness in the Breakdown of the Bicameral Mind. Jaynes calls “breakdown” the transit of bicameral mind—two chambers or brain hemispheres—to modern consciousness. The transit is relatively recent, and it represents a healing process from a divided self into a more unified or integrated one. Jaynes describes how society developed from a psychological structure based upon obedience to the god’s voices, to the subjective consciousness of present-day man. Like deMause’s psychohistory, Jaynes’ model caused many of his readers to see mankind from a new perspective. He elaborated a meta-narrative purporting to connect the loose pieces of previously unconnected fields—history, anthropology, ancient texts, psychiatry, language, poetry, neurology, religion, Hebrew and Greek studies, the art of ancestral societies, archaeological temples and cuneiform writing—to construct an enormous jigsaw puzzle.

Jaynes asked the bold question of whether the voices that people of the Ancient World heard could have been real, a common phenomenon in the hallucinated voices of present-day schizophrenics. He postulated that, in a specific lapse of history a metamorphosis of consciousness occurred from one level to another; that our present state of consciousness emerged a hundred or two hundred generations ago, and that previously human behavior derived from hearing voices in a world plagued with shamanism, magical thinking, animism and schizoidism.

In the Ancient World man had a bipartite personality: his mind was broken, bicameralized, schizophrenized. “Before the second millennium B.C., everyone was schizophrenic,” Jaynes claims about those who heard voices of advice or guides attributed to dead chiefs, parents or known personages. “Often it is in times of stress when a parent’s comforting voice may be heard.” It seems that this psychic structure of a divided or bicameral self went back to cavemen. Later in the first cities, the period that deMause calls “late infanticidal childrearing” (Jaynes never mentions deMause or psychohistory), the voices were attributed to deities. “The preposterous hypothesis we have come to is that at one time human nature was split in two, an executive part called god, and a follower part called man. Neither was conscious. This is almost incomprehensible to us.” Preconscious humans did not have an ego like ours; rational thought would spring up in a late stage of history, especially in Greece. However, orthodox Hellenists usually do not ask themselves why, for a millennium, many Greeks relied on instructions coming from a group of auditory hallucinating women in Delphi. To explain similar cultural phenomena, Jaynes lays emphasis upon the role that voices played in the identities, costumes and group interactions; and concludes that the high civilizations of Egypt, the Middle East, Homeric Greece and Mesoamerica were developed by a primitive unconscious.

The Origin of Consciousness in the Breakdown of the Bicameral Mind describes the theodicy in which, three thousand years ago, subjectivity and the ego flourished. For the common man consciousness is the state of awareness of the mind; say, the conscious state at walking. Jaynes uses the term in a more restricted way: consciousness as the subjective universe, the self-analyzing or self-conscious mind; the “I,” the will and morality of an individual, as well as the development of the linear concept of time (which used to be cyclic to the archaic mind, perhaps due to the observation of the stations of the year). The man who left behind his bicameral thinking developed a more robust sense of the self, and Jaynes finds narrative evidence of this acting self in the literary record. He examines Amos, the voice of the oldest Old Testament text and compares it with the Ecclesiastes, the most recent one. Likewise, Jaynes scrutinizes the Iliad looking for tracks of a subjective self, and finds nothing. The Homeric heroes did what Athena or Apollo told them; they literally heard their gods’ voices as the prophets listened to Yahweh’s. Their psyches did not display brightness of their own yet. (If we remember the metaphor of my first book, the mentality of ancient man was similar to what astronomers call a “maroon dwarf”: a failed star like Jupiter, not a sun with enough mass to cause nuclear fusion so that it could shine on its own.) Matters change with the texts of Odysseus’ adventures, and even more with the philosophers of the Ionian islands and of Athens. At last the individual had accumulated enough egocentric mass to explode and to shine by itself. Jaynes believes that it was not until the Greek civilization that the cataclysm that represented the psychogenic fusion consolidated itself.

By Solon’s times it may be said that the modern self, as we understand it, had finally exploded. The loquacious gods, including the Hebraic Yahweh, became silent never to speak again but through the bicameral prophets. After the breakdown of divine authority, with the gods virtually silenced in the times of the Deuteronomy, the Judean priests and governors embarked upon a frenetic project to register the legends and stories of the voices that, in times of yore, had guided them. It was no longer necessary to hallucinate sayings that the god had spoken: man himself was the standard upon which considerations, decisions, and behaviors on the world rested. In the dawning of history man had subserviently obeyed his gods, but when the voice of consciousness appears, rebelliousness, dissidence, and even heresy are possible.

Through his book, which may be called a treatise of psycho-archeology, Jaynes follows the track of how subjective consciousness emerged. His ambitious goal is to explain the birth of consciousness, and hence the origin of our civilization. Once the former “maroon dwarfs” achieve luminescence in a group of individuals’ selves, not only religious dissent comes about, but regicide, the pursuit of personal richness and, finally, individual autonomy. This evolution continues its course even today. Paradoxically, when the West reaches the stage that deMause calls “helping mode” in child-rearing, it entails ill-fated consequences such as Caucasian demographic dilution and the subsequent Islamization of Europe (as we will see).

Although Jaynes speculates that the breakdown of the bicameral mind could have been caused by crises in the environment, by ignoring deMause he does not present the specific mechanism that gave rise to the transition. Due to the foundational taboo of human species, explained by Alice Miller in my previous book and by Colin Ross in this one, Jaynes did not explore the decisive role played by the modes of childrearing. This blindness permeates The Origin of Consciousness to the point of giving credibility to the claims of biological psychiatry; for example, Jaynes believes in the genetic basis of schizophrenia, a pseudoscientific hypothesis, as shown in my previous essay. However, his thesis on bicameralism caused his 1976 essay to be repeatedly reprinted, including the 1993 Penguin Books edition and another edition with a 1990 afterword that is still in print.

In the bicameral kingdoms the hallucinated voices of ancient men were culturally accepted as part of the social fabric. But a psychogenic leap forward gives as much power to the new psychoclass as the Australopithecus character of 2001: A Space Odyssey grabbing a bone. “How could an empire whose armies had triumphed over the civilizations of half a continent be captured by a small band of 150 Spaniards in the early evening of November 16, 1532?” The conquest of the Inca Empire was one of a handful of military confrontations between the two states of consciousness. A deMausean interpretation would lead us to think that it was a clash between the infanticidal psychoclass and an intermediate state of ambivalent and intrusive modes of childrearing. The Spaniards were clearly up the scale of “psychogenic leaps” compared to the Incas.

This reading of history is diametrically opposed to Bartolomé de Las Casas, who in his Apologética Historia claimed that in some moral aspects the Amerindians were superior to the Spanish and even to Greeks and Romans. Today’s Western self-hatred had its precursor in Las Casas, who flourished in the fifteenth and sixteenth centuries. In identical fashion, in the 21st century it is irritating to see in educational TV programs an American in Peru saying that the Incas of the times of the Conquest “were much smarter than the Spanish.” The truth is that the Incas did not even know how to use the wheel and lacked written language. They literally heard their statues speak to them and their bicameral mind handicapped them before the more robust psyche of the Europeans: something like an Australopithecus clan clashing with another without bones in their hands. The Spaniards were, certainly, very religious; but not to the point of using magical thinking in their warfare stratagems. According to a 16th-century Spaniard, “the unhappy dupes believed the idols spoke to them and so sacrificed to it birds, dogs, their own blood and even men” (this quotation refers to Mesoamericans, the subject-matter of the next section). The Peruvian Mario Vargas Llosa believes that his ancestors were defeated due to a pragmatic and basically modern European mentality in contrast to the magical thinking of the natives; and the Mexican Carlos Fuentes wrote that the conquest of the American continent was a great triumph of the scientific hypothesis over the indigenous physical perception.

Jaynes overemphasizes that the prophets of the Old Testament literally heard Yahweh’s voice. Because the minds in the Ancient World, like present-day schizoid personalities, were swarmed with sources of hallucination, humans still lacked an inner space for retrospection and introspection. Bible scholars have debated at length about what could have caused the loss of prophecy gifts in the Hebrew people after the Babylonian exile. I would say that the elimination of the sacrificial practice of infants meant a leap toward a superior psychoclass, with the consequent overcoming of the schizoid or bicameral personality.

But going back to Jaynes: Formerly terrestrial and loquacious, the later mute gods were transported to a heaven, making room for human divination: the consultation of human beings that (for having been raised by more regressive parents I may infer) still heard the fateful voices. Even though the divine voices made themselves unnecessary for the new kind of human, praying continued to a god who was incapable, centuries ago, of communicating through divine voices.

The entire succession of [Old Testament] works becomes majestically and wonderfully the birth pangs of our subjective consciousness. No other literature has recorded this absolutely important event at such length or with such fullness. Chinese literature jumps into subjectivity in the teaching of Confucius with little before it. Indian hurtles from the bicameral Veda into the ultra subjective Upanishads. Greek literature, like a series of steppingstones from The Iliad to the Odyssey and across the broken fragments of Sappho and Solon toward Plato, is the next best record, but still too incomplete. And Egypt is relatively silent.

Jaynes’ book is dense, closely argued, and despite its beautiful prose often boring. But the chapter on the Hebrew people titled “The Moral Consciousness of the Khabiru” is must reading. If he is right, it was not until the fifth century before the Common Era when the bicameral mind began to be seen as the incapacitating disorder that is presently labeled as psychosis. In contrast to the mystic psychohistorian Robert Godwin, I am closer to Jaynes in that one of the most persistent residues of bicameralism is our religious heritage.

Jaynes, who died in 1997, may be the proverbial author of a single book, but many people continue to read The Origin of Consciousness. Tor Norretranders, a popular author on scientific subjects, expanded the bicameral hypothesis in a book published a year after Jaynes died, The User Illusion, and he cites more recent investigations than those collected by Jaynes.
 
Popperian falsifiability

Despite the book’s popularity and the fact that Jaynes taught in Princeton University and did archaeological work, his colleagues did not pay him much attention. Many academics reject theories that have been presented through literary books. It is understandable that a book with such lyric passages has been ignored by the dry science taught in the psychology departments; by neurobiologists, and by evolutionary theorists. Jaynes, basically a humanist, had not presented his theory in a scientific or falsifiable format.

Adepts of social sciences grant such authority to the hard sciences that, when they run across a text that emphasizes the humanities, they want to see everything translated to the language of science. They do this in spite of the fact that, in the reign of subjectivity, hard sciences are incapable of producing something truly significant. Notwithstanding this scientific demand, I concede that if we humanists make claims that could be interpreted as scientific hypotheses, it doesn’t hurt to present them in such a way that they may be refuted, if per chance they are wrong. Consequently, I must make it very clear that the trauma model is falsifiable.

For instance, it occurs to me that, if the model is correct, in the Israeli kibbutz children cannot be easily schizophrenized. The cause of this would be, naturally, that in the kibbutz they are put farther away from potentially schizophrenogenic parents than the children in nuclear families. Something similar could be said about Jaynes’ ideas. His hypothesis can be presented in falsifiable form always provided that the presentation is done through a deMausean interpretation of it, as we will see almost by the end of this book.

Once it is conceded that even humanists who venture into foreign lands can present their theories in falsifiable form, I must point out that very few academics, including psychologists, are willing to delve into the darkest chambers of the human psyche. To them it is disturbing that prehistoric man, and a good deal of the historic man including their ancestors, had behaved as marionettes of hallucinated voices or nonexistent gods. Jaynes’ ideas represent a serious challenge to history as it is officially understood and even more to religion, anthropology, and psychiatry. He seems to postulate that a scant connectivity of the two brain hemispheres produced voices, and that the changes in consciousness caused the brain to become more interconnected through the corpus callosum. In case I have interpreted him correctly, I am afraid it is not possible to run tomographs on those who died millennia ago to compare, say, the brain of the bicameral pythoness against the brain of the intellectual Solon. Let’s ignore this non-falsifiable aspect and focus on hypotheses that may be advanced by epidemiologists in the field of social sciences. Studying the changes of incidence patterns of child mistreatment through history or contemporary cultures is a perfectly falsifiable scientific approach.

In the book reviews of The Origin of Consciousness available on the internet it can be gathered that the experience of many readers was as electrifying as a midnight ray that allowed them to see, albeit for a split second, the human reality. If the ultimate test for any theory is to explain the most data in the simplest way, we should not ignore the psychohistories of Jaynes and deMause. If they are right, the explanatory power of an unified model would help us understand part of the human mystery, especially religion and psychosis.

 
___________

The objective of the book is to present to the racialist community my philosophy of The Four Words on how to eliminate all unnecessary suffering. If life allows, next time I will publish here the section on schizophrenia theorist Silvano Arieti. Those interested in obtaining a copy of Day of Wrath can request it: here.

Three-eyed raven, 4

Editor’s note. This is exactly what contemporary white nationalists, unlike those American eugenicists of yore, are still unwilling to acknowledge.

This should be the ABC of racial studies, but when will nationalists be willing to travel with the Raven and learn the lessons of the remote past?

 

As the prosperity of Athens grew, more and more foreigners crowded into Attica, with intermarriage inevitably occurring. A temporary halt to the pollution of the Athenian citizenry by the offspring of aliens came in 451 B.C., when the great Pericles pushed through a law restricting citizenship to those born of an Athenian father and an Athenian mother. Only four decades later, however, in order to make up the enormous losses suffered in the Peloponnesian War, Athens bestowed citizenship on tens of thousands of foreigners.

And in the fourth century, although the citizenship law of Pericles remained on the books, every variety of Levantine mongrel was claiming Athenian citizenship. The banking industry of Athens, for example, was entirely in the hands of Semites, who had taken Greek names and were awarded citizenship for “service to the state,” much in the way Jews and Negroes have been elevated to the British “nobility” by the score in recent decades.

Intermarriage was rife, and the darkening of the Hellenes of Athens was well under way. Racial, moral, and cultural decline went hand in hand. The second-century historian Polybius described his countrymen as “degenerate, pleasure-seeking beggars, without loyalty or belief, and without hope for a better future.”

In the reign of Augustus, the Roman writer Manilius reckoned the Hellenes among the dark nations (coloratae genies). And so the Athenians, like the Spartiates, passed from the pages of history.

If it is difficult to believe that as great a state as Athens could pass from Nordic genius and glory to mongrelized squalor in a few centuries, just think for a moment of the racial transformation of America which has taken place in a single century. And imagine what America will be like two or three centuries hence (barring a White revolution), when Whites are a minority, outnumbered by both Blacks and Chicanos. America’s technology and industry may coast along for a century or two on the momentum acquired from earlier generations, as Athens’ culture did, but the American people—the real Americans—will have passed from the pages of history.

The passing of the Hellenes must be regarded as one of the greatest tragedies of our race. A great-hearted and noble people, filled with genius and energy, they seized upon the resources in labor, material, and land which their conquest of the conservative Mediterranean world offered, and they wrought one of the most progressive civilizations this earth has yet seen. Indeed, many of their creations remain unsurpassed to this day.

This catastrophic mixing of bloods has occurred over and over again in the history and prehistory of our race, and each time it has been lethal. The knowledge of this has been with us a long time, but it has always failed us in the end. The Hellenes of Sparta and Athens both strove to keep their blood pure, but both ultimately perished. The only way they could have survived would have been to eliminate the entire indigenous population, either through expulsion or extermination, from the areas of the Mediterranean world in which they settled.

___________________

Note: The above quotations of William Pierce’s book are contextualized in The Fair Race’s Darkest Hour (available: here). If life permits, next Tuesday I will comment on another passage from the history of the white race coming from the pen of the American ‘Raven’.

Three-eyed raven, 2

Indented paragraphs are taken from Who We Are by William Pierce:

The four centuries between the Dorian invasion and the flowering of the literate Classical civilization are referred to by most historians as “the Dark Age,” for much the same reasons that the period between the fall of Rome, more than fifteen centuries later, and the flowering of Mediaeval civilization is also called “the Dark Ages.”

In both cases a people of an older civilization, who had begun to succumb to racial mixing and decadence, was overwhelmed by a more vigorous and racially healthier but culturally less advanced people from the north. And in both cases a period of gestation took place over a dozen generations or so, during which a synthesis of old and new elements, racial and cultural, occurred, before a new and different civilization arose from the ruins of the old.

Unfortunately, most historians tacitly assume that the records of political and cultural activity which have come down to us from periods of civilized literacy provide all the data needed to yield an understanding of the historical process. The state of development and degree of organization and complexity of city life are taken as a yardstick by which to evaluate the significance or historical importance of a particular period. And if one’s standards of value are geared to such things as the volume of commerce, the gross national product, or even the intensity of scientific, literary, and artistic activity, such a yardstick may seem, at first glance, to be proper.

But there are other standards of value, such as those of the National Alliance, which differ somewhat from the customary ones. For it is not in the external forms of organization and activity of a people that we see the most important criteria for making a judgment as to the significance of a particular period, but rather in the actual racial constitution of a people and in the dynamic processes which, for better or worse, are influencing that racial constitution.

Unfortunately, those are not the standards of white nationalists. For instance, it is common among anti-nordicist WNsts to use the card of the Iberian conquests of the 16th century and the Iberian colonisation in the following centuries as proof that Iberians were equal to the English—completely ignoring the fact that in those centuries Iberians were polluting their blood both in the Americas and in the peninsula itself; in the case of Portugal, even with Negroes.

Although the basic racial constitution of a people is always intimately related to that people’s achievements in commerce, science, industry, art, politics, and warfare, still the two sets of criteria can lead to fundamentally different evaluations of a given historical period. This is a consequence of the fact that race building and decay are usually strongly out of phase with civilization building and decay.

Thus, the long ages between the periods of maximum civil activity—ages which the historian customarily ignores as being of only slight importance—may very well be periods of the greatest interest from a standpoint of racial dynamics.

It is, of course, true that the periods of maximum civil activity are precisely those which yield a maximum of written records, artifacts, and the other raw materials from which the historian builds his tale. But relative abundance of evidence should not be interpreted as equivalent to relative historical significance, regardless of the historian’s value criteria.

The record of the rise and fall of pure races constitutes the primary history of mankind, and the rise and fall of civilizations occupy a place of secondary importance. This statement may seem self-evident to those already accustomed to looking at history from a racial viewpoint, but it is by no means generally accepted by historians today. Until it is, much historical writing will continue to be flawed in a fundamental way.

This meta-perspective radically changed my normie POV of History. Now I see that the Early Middle Ages (or early medieval period), lasting from the 5th to the 10th century CE, is pivotal to understand Europe. Without the Raven’s powers of retro-cognition and his chapters on Greece and Rome, it would never have occurred to me that the periods when the race is consolidating in its purity are the fertile ground on which the best Aryan culture will grow. It is enough to compare English-speaking countries in this continent with those speaking Spanish and Portuguese to prove it. (Unlike ignorant white nationalists I don’t use “North America” because this term, in fact, includes Mexico.)

Something similar could be said about Europe. The anti-nordicism among many white nationalists is so religiously blind that they have not even been able to assimilate the genetic catastrophe that happened in Portugal. Anti-nordicism is one of the many reasons why I believe that white nationalism must die in the United States in the pursuit of a new religion for whites that embraces the ideals of German National Socialism.

Changing the subject, on Skype I have discussed with my friends about the Nazi symbols. Correct me if I am wrong: but it seems to me that you do not believe that we should use the symbols of the Germans of the last century.

My answer is that the swastika is a universal symbol for the Aryan race. Why not create a pro-white movement on both sides of the Atlantic using flags with the colours of the flag of each nation? From this angle, the swastika flag of American nationalists will include red, blue and white—in contrast to red, black and white in the flag that Hitler devised.

Note: The above quotations of Pierce’s book are contextualized in The Fair Race’s Darkest Hour (available: here). If life permits, next Tuesday I will comment on another passage from the same visionary chapter on Greece coming from the pen of the American Raven.

Three-eyed raven, 1

(The Raven almost seemed to be a part of the tree himself, tangled up in the roots as he was. Being stuck in a tree didn’t seem to matter to the old man much as he could consciously leave the body and make observations, and also have retrocognitive visions at will.)
 

How guilty are whites for their condition is easy to find out if we would only heed the visions of the only American who has written a story about the white race. Elsewhere I have said that in his weekly lectures, William Pierce gave the impression of subscribing to what I call type A bicausalism. But Who We Are, a mental voyage into the past of the white race, gives the strong impression that he was inclined to B type bicausalism.

I have already quoted long excerpts from his book on this site, on the Addenda and in the collection under the cover of the printed book The Fair Race’s Darkest Hour. Yesterday it occurred to me that once a week I could comment on certain passages of Who We Are. For example, in the chapter on ancient Greece, Pierce tells us:

And there were also the non-Greek Pelasgians, the Mediterranean aborigines, who occupied the lowest stratum of Greek society and substantially outnumbered the Hellenes in Mycenaean times. As pointed out in the last chapter, the Mycenaean Greeks were influenced culturally by these Mediterraneans—and, as time passed, racially as well.

‘Three-eyed crow’, in the epic fantasy novels A Song of Ice and Fire, is an honorary title for the rarest paranormal visionary man among the hyperborean visionaries. I chose the title of the Raven for this new series because Pierce was, in my opinion, the mind that saw with greater clairvoyance the past, the present and glimpses of the future of the white race. It’s a real misfortune that Who We Are has not become a bestseller among American racists. That’s because, I believe, what the three-eyed raven saw most white nationalists do not want to see.

We could illustrate it with a scene filmed below the heart tree in Castle Winterfell in the latest episode of Game of Thrones. Sansa Stark left her brother Bran, who inherited the visionary powers of the previous ‘raven’, under the heart tree because of a disturbing revelation: Bran had seen exactly how Sansa looked on her wedding day. He had not been there physically: it was an out-of-body experience of something that actually happened miles away in the real world.

Like Sansa, white nationalists also leave the scene when confronted with a vision by a three-eyed raven. Consider this passage of Who We Are for example:

The Dorians, who had settled in central Greece a few years earlier, proceeded to conquer the Achaeans, occupy the Peloponnesus, and extinguish Mycenaean civilization. But, in so doing, they prepared the way for the rise of a new civilization which would greatly surpass the old one. Displaced Achaeans, Aeolians, and Ionians migrated to new areas, sometimes displacing those people already there and sometimes amalgamating with them.

As we can observe in the forums of white nationalists, they do not want to distinguish between Nordics and Mediterraneans to say openly that there should be no genetic admixture between them. Unlike not only Pierce but also the National Socialists, nordicism scares them. For example, not long ago Greg Johnson, commenting precisely on this chapter, criticised Pierce’s value judgments on a conquest that had exterminationist tones of these mingled Greeks when the nordish Dorians started to migrate southwards. Pierce continues:

The Dorians were blonder than the Achaeans they conquered, but that is only because the Achaeans had been mixing with the Mediterranean aborigines for several centuries before the Dorians arrived; originally the two tribes had been of the same racial composition. But the Achaeans were certainly more civilized than the rude, new arrivals from the north, and it was 400 years before Greece recovered from the cultural shock of the Dorian invasion.

All of these passages from Pierce’s book are duly contextualized in The Fair Race’s Darkest Hour (available: here). If life permits, next Tuesday I will comment on another passage from the same visionary chapter on Greece coming from the pen of the American Raven.

Guide to investing in gold & silver, 1

by Mike Maloney


 

Chapter One:
The Battle of the Ages

Throughout the history of civilizations an epic battle has always been waged. It is an unseen battle, unknown by most of the people it affects. Yet, all feel the effects of this battle in their daily lives. Whether it be at the supermarket when you notice that a gallon of milk is a dollar more than it was last time, or when you get your heating bill and it has unexpectedly jumped by $50, you are feeling the effects of this hidden battle.

This battle is between currency and money, and it is truly a battle of the ages.

Most often this battle takes place between gold and silver, and currencies that supposedly represent the value of gold and silver. Inevitably people always think that currency will win. They have the same blind faith every time, but in the end, gold and silver always revalue themselves and they always win.

To understand how gold and silver periodically revalue, you first need to know the differences between money and currency.

Throughout the ages many things have been currency. Livestock, grains, spices, shells, beads, and paper have all been forms of currency, but only two things have been money. You guessed it: gold and silver.
 
Currency

A lot of people think currency is money. For instance, when someone gives you some cash, you presumably think of it as money. It is not. Cash is simply a currency, a medium of exchange that you can use to purchase something that has value, what we would call an asset.

Currency is derived from the word current. A current must keep moving or else it will die (think electricity). A currency does not store value in and of itself. Rather, it is a medium whereby you can transfer value from one asset to another.
 
Money

Money, unlike currency, has value within itself. Money is always a currency, in that it can be used to purchase other items that have value, but as we’ve just learned, currency is not always money because it doesn’t have value in and of itself. If you are having a hard time grasping this, just think about a hundred-dollar bill. Do you think that paper is worth $100?

The answer is, of course, no. That paper simply represents value that is stored somewhere else—or at least it used to be before our money became currency. Later we will study the history of our currency and the gold standard, but for now all you need to know is that the U.S. dollar is backed by nothing other than hot air, or what is commonly referred to as “the good faith and credit of the United States.” In short, our government has the ability to, and has been, creating money at will without anything to back it up. You might call this counterfeiting; the government calls it fiscal policy. The whole thing is what we refer to as fiat currency.
 
Fiat currency

A fiat is an arbitrary decree, order, or pronouncement given by a person, group, or body with the absolute authority to enforce it. A currency that derives its value from declaratory fiat or an authoritative order of the government is by definition a fiat currency. All currencies in use today are fiat currencies.

For the rest of this book I will use these proper definitions. At first it will sound strange to you, but it will only serve to highlight, and bring greater understanding of, the differences between currency and money.

Hopefully, by the end of the book you will see that it is the general public’s lack of understanding concerning this difference between currency and money that has created what I believe will be the greatest wealth accumulation opportunity in history What you will learn about currency and money in this book is knowledge that probably 99 percent of the population has no clue about or desire to learn. So congratulations, you will be way ahead of the game.
 
Inflation

When I talk about inflation or deflation I’m talking about the expansion or contraction of the currency supply. The symptom of monetary inflation or deflation is rising or falling prices, which I will sometimes refer to as price inflation or price deflation. Regardless, one thing is for sure. With inflation everything gets more valuable except currency.
 
Adventures in currency creation

Fiat currencies don’t usually start out that way, and those rare cases when they have were very short-lived. Societies usually start with high value commodity money such as gold and silver. Gradually, the government hoodwinks the population into accepting fiat currency by issuing paper demand notes that are redeemable in precious metals. These demand notes (currency) are really just “certificates of deposit,” “receipts,” or “claim checks” on the real money that is in the vault. I would venture to say that many Americans think this is how the U.S. dollar works today.

Once a government has introduced a paper currency, they then expand the currency supply through deficit spending, printing even more of the currency to cover that spending, and through credit creation based on fractional reserve banking (something we’ll cover later on). Then, usually due to war or some other national emergency, like foreign governments or the local population trying to redeem their demand notes (bank runs), the government will suspend redemption rights because they don’t have enough gold and silver to cover all of the paper they have printed, and poof! You have a fiat currency.

Here’s the dirty little secret: Fiat currency is designed to lose value. Its very purpose is to confiscate your wealth and transfer it to the government. Each time the government prints a new dollar and spends it, the government gets the full purchasing power of that dollar. But where did that purchasing power come from? It was secretly stolen from the dollars you hold. As each new dollar enters circulation it devalues all the other dollars in existence because there are now more dollars chasing the same amount of goods and services. This causes prices to rise. It is the insidious stealth tax known as inflation, robbing you of your wealth like a thief in the night.

Throughout the centuries, gold and silver have battled it out with fiat currency, and the precious metals have always won. Gold and silver revalue themselves automatically through the free market system, balancing themselves against the fiat currency in the process. This is a pattern that has been repeating and repeating since the first great currency crash in Athens in 407 B.C. Whenever an investor detects the beginning of one of these battles, the opportunities (according to history) to accumulate great wealth in a very short period of time are enormous.

It always seems to start the same way. Energy builds as the currency supply is expanded, and then, through natural human instincts, the coming crash is felt by the masses, and suddenly, in an explosive move and in a relatively short amount of time, gold and silver will revalue themselves to account for the currency that has been created in the meantime, and then some. If you see the writing on the wall and then take action before the masses do, your purchasing power will grow exponentially as gold and silver grow in value relative to an inflated currency. If you don’t, you’re in for a wipeout.

These heavyweight bouts between fiat currency and gold and silver can end one of two ways:

  1. A technical decision, where the fiat currency becomes an asset backed by gold or silver again.

Or:

  1. A knockout blow that is the death of the fiat currency.

Either way, gold and silver are always declared the victors. They are always the reigning heavyweight champions of the world. But you don’t have to take my word for it. Let’s see what history has to say.
 
It’s all Greek to me

Winston Churchill once said, “The farther backward you can look, the farther forward you are likely to see.” So in the spirit of Churchill, we are going to look back… way back to the time of the Greeks.

Gold and silver have been the predominant currency for 4,500 years, but they became money in Lydia, in about 680 B.C. when they were minted into coins of equal weight in order to make trade easier and smoother. But it was when coinage first made its appearance in Athens that it truly flourished. Athens was the world’s first democracy. They had the world’s first free-market system and working tax system. This made possible those amazing architectural public works like the Parthenon.

Indeed for many years the Athens star shone brightly. If you’ve studied your history, then you know they are considered one of the great civilizations of all time. You’ll also know that their civilization fell a long time ago. So what happened? Why did such a great and powerful civilization like Athens fall? The answer lies in the same pattern we can see time and time again throughout history: too much greed leading to too much war.

Athens flourished under their new monetary system. Then they became involved in a war that turned out to be much longer and far more costly than they anticipated (sound familiar?). After twenty-two years of war, their resources waning and most of their money spent, the Athenians came up with a very clever way to continue funding the war. They began to debase their money in an attempt to soldier on. In a stroke of genius the Athenians discovered that if you take in 1,000 coins in taxes and mix 50 percent copper in with your gold and silver you can then spend 2,000 coins! Does this sound familiar to you? It should… it’s called deficit spending, and our government does it every second of every day.

This was the first time in history that gold or silver had a price outside itself. Before the Athenians’ bright idea, everything that you could buy was priced in a weight of gold or silver. Now, for the first time, there was official government currency that was not gold and silver, but rather a mixture of gold or silver and copper. You could buy gold and silver with it, but the currency supply was no longer gold and silver in and of themselves.

Over the next two years their beautiful money became nothing more than currency, and as a consequence it became practically worthless. But obviously, once the public woke up to the debasement, anyone who had held on to the old pure gold and silver coins saw their purchasing power increase dramatically.

Within a couple of years the war that had started the whole process had been lost. Athens would never again enjoy the glory they once knew, and they eventually became nothing more than a province of the next great power, Rome.

And the very first regional heavyweight bout between currency and money goes to the “real money,” as gold and silver are crowned the “heavyweight champions of Athens”.
 
Rome is burning

Rome supplanted the Greek empire as the dominant power of its day, and during its centuries of dominance, the Romans had ample time to perfect the art of currency debasement. Just as with every empire in history, Rome never learned from the mistakes of past empires, and therefore they were doomed to repeat them.

Over 750 years, various leaders inflated the Roman currency supply by debasing the coinage to pay for war, which would lead to staggering price inflation. Coins were made smaller, or a small portion of the edge of gold coins would be clipped off as a tax when entering a government building. These clippings would then be melted down to make more coins. And of course, just as the Greeks did, they too mixed lesser metals such as copper into their gold and silver. And last but not least, they invented the not so subtle art of revaluation, meaning they simply minted the same coins but with a higher face value on them.

By the time Diocletian ascended to the throne in A.D. 284, the Roman coins were nothing more than tin-plated copper or bronze, and inflation (and the Roman populace) was raging.

In 301, Diocletian issued his infamous Edict of Prices, which imposed the death penalty on anyone selling goods for more than the government-mandated price and also froze wages. To Diocletian’s surprise, however, prices just kept rising. Merchants could no longer sell their wares at a profit, so they closed up shop. People either left their chosen careers to seek one where wages weren’t fixed, or just gave up and accepted welfare from the state. Oh yeah, the Romans invented welfare. Rome had a population of about one million, and at this period of time, the government was doling out free wheat to approximately 200,000 citizens. That equaled out to 20 percent of the population on welfare.

Because the economy was so poor, Diocletian adopted a guns and butter policy, putting people to work by hiring thousands of new soldiers and funding numerous public works projects. This effectively doubled the size of the government and the military, and probably increased deficit spending by many multiples.

When you add the cost of paying all these troops to the swelling masses of the unemployed poor receiving welfare and the rising costs of new public works projects, the numbers were staggering. Deficit spending went into overdrive. When he ran short of funds, Diocletian simply minted vast quantities of new copper and bronze coins and began, once again, debasing the gold and silver coins.

All this resulted in the world’s first documented hyperinflation. In Diodetian’s Edict of Prices (a very well preserved copy of which was unearthed in 1970), a pound of gold was worth 50,000 denari in the year A.D. 301, but by mid-century was worth 2.12 billion denari. That means the price of gold rose 42,400 times in fifty or so years. This resulted in all currency-based trade coming to a virtual standstill, and the economic system reverted to a barter system.

To put this in perspective, fifty years ago the price of gold was $35 per ounce in the United States. If it rose 42,400 times, the price today would be just under $1.5 million per ounce. In terms of purchasing power, that means if an average new car sold for about $2,000 fifty years ago, which they did, the average car today would sell for $85 million.

This signaled the second great victory for gold and silver over fiat currency in history. So there you go, gold and silver are now 2 and 0.

In the end it was currency debasement and pure deficit spending to fund the military, public works, social programs, and war that brought down the Roman Empire. Just as with every empire throughout history, it thought it was immune to the laws of economics.

As you will see, debasing the currency to pay for public works, social programs, and war is a pattern that repeats throughout history. It is a pattern that always ends badly.

Who we are

Originally published as a series in his newspaper and magazine, Who We Are is the final work of Dr. William Pierce, founder of the National Alliance.

Starting with the evolutionary origin of the White race, this book explores the classical Greek and Roman civilizations, the White peoples of the Mediterranean basin, the rise of the Germanic powers, the Vikings, Christianity, and National Socialist Germany—leading to a profound examination of the Second World War and the racial crisis facing the European race and the civilization it created today.

Who We Are contains, characteristically for the author, a highly critical appraisal of Jewish influence in Europe, and ends with a proposal of how the essence of the West can be saved.

This edition contains the entire text and almost all the illustrations which accompanied the original. It has also been fully indexed.