WDH vs. AmRen

Martin P. Nilsson
(1874-1967)

On Thursday I wrote ‘The Broken Lyre—Or—: Marcus Aurelius for Dummies’ from the point of view of the 14-word priest. The next day American Renaissance posted ‘One of the Greatest Books of All Time’ where Gregory Hood and Chris Roberts discuss Meditations by Marcus Aurelius and his Stoic philosophy.

Judging from the comments section, for example—:

Stoicism is truly one of the greatest gifts of the White Race to the World. It’s [sic] fundamental wisdom and logic can be favorably adopted by adherents to any religion (including Atheists) and it is a great daily tool to navigate the reefs and shoals of modern life.

—the abysmal difference between the quasi-normies of AmRen and The West’s Darkest Hour is noticeable. I call the folk who comment on Jared Taylor’s forum quasi-normies for one simple reason. How can’t they see that a philosophy that doesn’t say a peep about the blood mixing that destroyed Rome—a philosophy no less than from the pen of a Roman emperor!—isn’t wise?

Of the links in our article on Marcus Aurelius, perhaps the most important was that of Swedish philologist and scholar of classical religions, Martin P. Nilsson’s ‘The Race Problem of the Roman Empire’.

Published in: on January 29, 2022 at 7:47 pm  Comments Off on WDH vs. AmRen  

Semitic OS in the Observer

Last week I said:

What nationalists do is keep their parents’ Operating System (OS) and try to add racialist or reactionary programs to it. Such a naive strategy won’t work. We need a real Nietzschean transvaluation, the most radical operation of the mind I can think of: substituting an OS with another one (again, cf. what we say about ‘medicine’ in the above post).

The day before yesterday, The Occidental Observer (TOO) published an article that exemplifies my criticism. I was going to read it because of its enticing title, ‘Blond Hair, Blue Eyes: Some Thoughts on the Aryan Ideal’. But I got the idea to scroll it down first, to see if I could see an artistic image portraying Aryan beauty.

I found none. The article by Thomas Dalton, PhD is pure text: as is usual in that webzine and many others. So I decided not to read it, but rather to write a short note about an article I didn’t read…
 

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TOO contributors aren’t Jew-wise. If they were, they would realise that a western culture of the written word is a Semitic-inspired epiphenomenon, and this includes the early Pilgrims who migrated to the North American colonies carrying their Bibles, idealising the Old Testament, and wanting to found their city on a hill.

In contrast, the pre-Christian culture in Europe, as we have already said, was a culture of architectural and sculptural art that showed the beauty of the naked Aryan man in all his splendour. And what little remains of the paintings of ancient Rome show that they understood delicate feminine beauty as well. As we have also said, in his 1969 television series Kenneth Clark, whose forte was European art, said that with Christianity the human figure disappears for centuries; it only reappears, in the sense of majesty, until the Renaissance.

The Jews of Greek and Roman times were ugly. In recent centuries they have absorbed much European blood; but in the first century of our era they resembled this type, which in no way resembles the Renaissance idealisation of Jesus. It is understandable that the ancient Jews were ashamed of their physiques, and considered the flaunting of their naked bodies sinful. Their physical ugliness explains why their culture is a culture of the written word; why they score so high in verbal IQ but not in spatial intelligence.

If the TOO folk had already transvalued Semitic values to Aryan values, they would have nymphs in their webzines like the ones I have on my sidebar. But they do exactly the opposite. When Greg Johnson wrote a decade or so ago that there should be sculptures of naked teenagers, male and female, on every street corner, some scoffed at him. But that’s exactly what the Romans did when they destroyed Jerusalem and, after razing the Temple of Jerusalem to the ground, founded Aelia Capitolina.

In other words, when someone sticks to the culture of the word and mocks the culture of the arts that manifest the divinity of the Aryan body, he is obeying the Judeo-Christian, ethnosuicidal mandates that conquered the soul of Rome after Constantine.

Text, text, text. What a boring thing. What normie is persuaded by them alone? One picture of those nymphs on the rocks that Parrish painted should be enough to convert a noble Aryan to the religion of the 14 words!

When will the so-called white nationalists replace their Semitic-inspired culture of the word with the culture of the image? I don’t mean that they ought to stop writing, but that they should be inspired by a nation that was in the process of transvaluing its values, as can be seen in the YouTube clip of the Third Reich that appears at the top of the sidebar (real-life nymphs start to appear a few seconds before the 21st minute).

The broken lyre

Or

Marcus Aurelius for dummies

 
Andrew Anglin was a fan of Stefan Molyneux’s videos, before YouTube cancelled Molyneux’s account. But Moly used the term ‘philosophy’ not in the academic sense of the term, but in the sense of free inquiry. Here I would like to talk about philosophy in the sense as it is studied in universities.

After I posted ‘Nietzsche for dummies’ I found out that there is a YouTube channel that collects other lectures by professor Michael Sugrue (see the 20-second introductory video: here). As we know, our point of view of are the 4 and 14 words—ethics and aesthetics. Therefore, for a priest so imprisoned in the most threatening hour in history for these words, what they usually call Western wisdom we call Western folly. For example, about an article on this site from 2013, which last November was translated into German, I said:

It is an important article. It exposes the quackery of all that Bertrand Russell called ‘wisdom of the West’ (in fact, Wisdom of the West is the title of one of Russell’s books I have read: an introduction to Western philosophy). But Russell et al weren’t wise. There is nothing wise about what philosophers have been saying for millennia if we start serious thinking from the darkest hour of the West. If the ‘philosophers’ had been wise since ancient Athens, they would have warned us about the danger of interbreeding with the mudbloods of the Mediterranean.

That same month I wrote an article under the title ‘Philosophy’ where I show that an Italian scholar lost his cool, in his philosophical dictionary, in his article ‘Racism’. It never ceases to amaze me how what is wise—say the race realism of the books published by American Renaissance—is seen as iniquitous by normie academics, and the cobwebs of a guy like Kant are seen as wisdom: an inversion of values. Earlier, in May 2018, speaking of Aristotle and Greek science I wrote:

But was it wisdom? The real ‘wisdom of the West’ only started with a politician like Hitler and, on the other side of the Atlantic, a white supremacist like Pierce. Ancient philosophers ignored the dangers involved in conquering non-white nations without the policy extermination or expulsion.

Sugrue’s lectureship I heard today was about Marcus Aurelius. One of the faults of academic philosophy is that, because Western history has been written by Christians and secular neochristians, instead of confronting the dogma of the age,the philosophy degree becomes scholasticism that rationalises the dogmas of the age. If we start from a different reading of history, for example, the stories we have reproduced here by the Spanish writer Evropa Soberana or the American William Pierce, this new contextualisation produces a radically different way of looking at Western thinkers.

Sugrue speaks of Marcus Aurelius without properly contextualising the good emperor in his own time. Once, unlike Sugrue and academic philosophers, our point of view is the sacred words, transvaluations occur: such as seeing the late imperial Romans as the bad guys and the invading Germans as the good guys.

The academy obscures from us the fact that many Romans of Marcus Aurelius’ time were no longer the pure Nordids who founded Rome. So many conquered people migrating to Rome made it the NY of the Ancient World: a melting pot (the 2000 Hollywood film Gladiator, depicting the time of Marcus Aurelius, reflects something of this). As a Nordic scholar wrote, Rome declined precisely because of miscegenation.

Sugrue speaks of none of this because, as a normie (Ridley Scott who filmed Gladiator is another normie), he is unable to see what was happening throughout the empire in the time of one of Rome’s two emperor-philosophers (the other being Julian the Apostate, sometime later). As blind as all mainstream scholars who have taught philosophy over the centuries, Sugrue is incapable of uttering anything like what Pierce said:

When Marcus Aurelius, the last Roman emperor able to inspire any real fear or respect in the Germans, tried to recruit troops to defend Rome’s Danubian border in 168, not even the threat of death induced Italians to enlist in the legions. The emperor finally resorted to conscripting all of Rome’s gladiators, most of whom were Celtic or German prisoners of war, into the army, whereupon the Roman masses, as addicted to their spectator sports as America’s masses are to their TV, threatened insurrection. ‘He deprives us of our amusements’, the populace cried out in anger against the emperor, ‘in order to make us philosophers like himself’. As they had become less martial, the Romans—or, rather, the Jews, Syrians, Egyptians and debased Greeks of the Empire who unworthily bore that once-honorable name—had grown ever more fond of the cruel blood sports of the Colosseum.

For the context of this Pierce quote see: here. But even normie writers like Will Durant perceived that the stoicism of Marcus Aurelius already reflected the decline of the vital spirit of the ancient Greeks and Romans. Ten years ago, for example, I quoted some words of Durant’s that are worth reciting:

The Romans, coming to despoil Hellas in 146 b. c, found these rival schools dividing the philosophic field; and having neither leisure nor subtlety for speculation themselves, brought back these philosophies with their other spoils to Rome. Great organizers, as much as inevitable slaves, tend to stoic moods: it is difficult to be either master or servant if one is sensitive. So such philosophy as Rome had was mostly of Zeno’s school, whether in Marcus Aurelius the emperor or in Epictetus the slave; and even Lucretius talked epicureanism stoically (like Heine’s Englishman taking his pleasures sadly), and concluded his stern gospel of pleasure by committing suicide. His noble epic On the Nature of Things, follows Epicurus in damning pleasure with faint praise.

Imagine the exhilarating optimism of explicit Stoics like Aurelius or Epictetus. Nothing in all literature is so depressing as the Dissertations of the Slave, unless it be the Meditations of the emperor. ‘Seek not to have things happen as you choose them, but rather choose that they should happen as they do; and you shall live prosperously’. No doubt one can in this manner dictate the future, and play royal highness to the universe.

Nations, too, like individuals, slowly grow and surely die. In the face of warfare and inevitable death, there is no wisdom but in ataraxia, —‘to look on all things with a mind at peace’. Here, clearly, the old pagan joy of life is gone, and an almost exotic spirit touches a broken lyre.

If what Sugrue will say in other videos makes me react intellectually, I will confront this academic philosopher with the POV of the priest of the sacred words.

Formalising the study

These days the World Chess Championship is being played between the world champion Magnus Carlsen (Norway) and the challenger Ian Nepomniachtchi (Russia), organised by FIDE (International Chess Federation). In the picture we see a red-haired chess Grandmaster commenting on the game played today, with pictures of the old Soviet-era world champions. Note that the USSR flag doesn’t bother the fans. As I have already said, the idol of my adolescence was Alexander Alekhine who had to flee, even as world champion, to Portugal after the defeat of Germany (Alekhine played several tournaments under the auspices of the Third Reich). We can already imagine a Nazi flag, with Alekhine’s picture, in a retrospective account of chess in the 1930s commented by the same red-haired master…

In The Human Side of Chess I said that I might play another FIDE tournament after sixteen years of not playing tournaments endorsed by the FIDE. But chess is no easy matter: one has to keep up to date, during preparation, with books on the latest opening analyses, where the authors often make use of computers. And it is true that I bought some books since I translated The Human Side of Chess into English. But those are not books that can be read like a novel. Rather, they resemble the maths books we had in junior and high school, when one had to do lots of exercises to assimilate mathematical concepts.

It seems to me a crime to spend so much time in chess when I should be acting as a priest of the fourteen words. I don’t mean I’m going to abandon the project of playing next year, but in an ideal world one would have to relegate the study of chess to a minimum. And this made me fantasize this morning what I would do if I had a special sponsor who would send me, for about a decade, enough money to order books to honour the sacred words.

My mind flew to the Open University of the UK (OU) books on the history degree, or rather, the classical studies degree. On this site I have translated the texts of a Spaniard on Sparta and Republican Rome. But formal study requires not only the basics of a BA (I wouldn’t have to formally subscribe to the OU, just order their books), but more specific studies about Sparta and Republican Rome.

Largely, studying chess is nothing more than a lack of funds, since one spends tons of time digesting a single chess book; it’s cheap to study this game at the amateur level. On the other hand, studying history is more expensive. Unlike the metaphor I have been using on this site, that of the three-eyed raven who in an inhospitable cave on the other side of the Wall can see the past paranormally, in the real world one needs not only the money to have a good collection of the Loeb Classical Library, but the time to read them, the security of sustenance and a roof over our heads. That is the only way to ponder what the Aryan race really was in the pre-Christian world.

There is something else. Recently I was thinking that, given that Christianity and secular neochristianity are axiologically the same, a neologism should be coined to encompass these two concepts in one. Upon reflection, I remembered the term ‘Jew obeyer’ which I first used on this site in 2018.

Indeed: Christians obey the precepts of the Jews who wrote the New Testament, and atheists indirectly obey them, albeit wrapped in the ideology born with the French Revolution (‘human rights’, etc.—cf. what Savitri said on anthropocentrism in today’s other post).

The only way for the priest of the 14 words to prove definitively that Christian ethics and the ethics of Western atheists are two sides of the same coin, is to steep himself in classical culture. In an ideal world I would inherit the fortune of a relatively wealthy man. With the proper funds it would no longer make sense to study, even a little, chess as long as I could ‘see’ the past through my classical studies.

After a few years of studying the classics, the question of whether there was anything like these ‘Jew obeyers’ among the Aryans of pre-Christian Europe would begin to dawn on me.

Presently, it seems to me that there was not: that there was nothing so much as an egalitarian hysteria where the last (the poor, the blacks, the trans) will be first and the first (the proud Aryans) will be last. My working hypothesis is that all this madness that has metastasised in our secular world today had, as its first cancerous cell, Mark’s gospel as we have been saying on this site when talking about Richard Carrier’s book. But we would have to be as sure of that as Carrier is now about Mediterranean religion in the first centuries of our era.

If I can’t do that formal study, it would be great if someone else could do it in the future. The premise that the ‘ethical’ system that is killing the Aryan originated from the mental virus of Christianity can be formally addressed by studying pre-Christian Europe.

I would like to use this post to thank a sponsor who sends me a fixed amount per month. If I had more such sponsors I could surely abandon the couple of chess books I am reading for a better cause.

Published in: on December 1, 2021 at 4:37 pm  Comments Off on Formalising the study  
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What virtues should the apprentice priests have?

Last Friday, in another thread a commenter started an exchange with this comment: ‘I’ve watched it [Fight Club] over 20 times, and I think it’s a great movie to instill a stoic mentality on future white racists’.

This makes me wonder what the commenter means by ‘stoic mentality’. Has he read the section on Rome in the masthead of this site, or in William Pierce’s chapter that I have so highly recommended (both appear in The Fair Race)? It also reminds me that the gulf between me and some young visitors cannot be wider, as well as some words that the Spaniard Manu Rodríguez wrote for this site in 2013:

The circumspection (diligentia), the rigor (severitas), and self-control (continentia, and temperantia) define the solemn character (gravitas) of their actions, acquired by the industriousness (industria) and tenacity (constantia). The offspring are educated in adult models (mos maiorum). Humility (modestia) and worship (reverentia) are the virtues that should govern the relationship of the younger generation with the older.

These were the manly virtues in Republican Rome before degeneracy took over, before the Romans interbred with non-whites during the decadent Roman Empire. This also portrays the spirit of the priest of the 14 words. Those who lack these virtues cannot be priests, or even apprentice priests.

Needless to say, virtually no film this century coming out of (((Hollywood))) inspires the hard Roman ethos we need to save the Aryans from extinction. Or hasn’t the young commenter who said the above even read the masthead?

Published in: on November 22, 2021 at 12:01 am  Comments (2)  

Reflections of an Aryan woman, 25

Perhaps the notion of the irrevocable ‘existence’ of the past is of little consolation to those tormented by nostalgia for happy times, lived or imagined. Time refuses to suspend its flight at the plea of the poet enamoured of fleeting beauty—whether it be an hour of silent communion with the beloved woman (and, through her, and beyond her, with the harmony of the spheres), or an hour of glory, i.e. communion, in the glare of fanfares or the thunder of arms, or the roar of frenzied crowds, with the soul of a whole people and, through it and beyond it, again and again, with the Divine: another aspect of the Divine.

It is possible, sometimes, and usually without any special effort of memory, to relive, as if in a flash, a moment of one’s own past and with incredible intensity, as if one’s self-consciousness were suddenly hallucinated without the senses being the least bit affected. A small thing—a taste, very present, like that of the petite Madeleine cited by Proust in his famous analysis of reliving; a furtive odour, once breathed in; a melody that one had thought forgotten, a simple sound like that of water falling drop by drop—is enough to put, for an instant, the consciousness in a state that it ‘knows’ to be the same as the one it knew, years and sometimes decades, more than half a century earlier; a state of euphoria or anxiety, or even anguish, depending on the moment that has miraculously re-emerged from the mist of the past: a moment that had not ceased to ‘exist’ in the manner of things past, but which suddenly takes on the sharpness and relief of the present, as if a mysterious spotlight directed the daylight of the living actuality.

But these experiences are rare. And if it is possible to evoke them, they do not last long, even in very capable people of evoking their memories. Moreover, they only concern—except in very exceptional cases—the personal past of the person who ‘revives’ such a state or such an episode, not the historical past.

Yet there are people who are much more interested in the history of their people—or even that of other people—than in their own past. And although scholars, whose job it is to do so, succeed in reconstructing as best they can, from relics and documents, what at first sight appears to be the ‘essentials’ of history, and although some scholars sometimes astonish their readers or listeners by the number and thoroughness of the details they know about the habits of a particular character, the intrigues of a particular chancellery, or the daily life of such and such a vanished people, it is no less certain that the past of the civilised world—the easiest to grasp, however, since it has left visible traces—escapes us.

We know it indirectly and in bits and pieces, that our investigators try to put together, like a game of patience in which half or three-quarters of the puzzle are missing. And even if we possessed all the elements, we would still not know it, because to know is to live, or re-live, and no individual subjected to the category of Time can live history. What this individual can, at most, know directly, that is to say, live, and what he can then remember, sometimes with incredible clarity, is the history of his time insofar as he himself has contributed to making it; in other words, his own history, situated in a whole that exceeds it and often crushes it.

This is undoubtedly a truer story than the one that scholars will one day reconstruct. For what appears to be the ‘essence’ of an epoch, studied through documents and remains, is not. What is essential is the atmosphere of an epoch, or a moment within it: the atmosphere that can only be grasped through the direct experience of someone who lived it: one whose personal history is steeped in it. Guy Sajer, in his admirable book The Forgotten Soldier, has given us the essence of the Russian campaign from 1941 to 1945.

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Editor’s Note: This is absolutely true. One of the reasons why I prefer lucid essays like the one by Evropa Soberana on the Judean war against Rome (the masthead of this site) to the scholarly book that Karlheinz Deschner wrote about that epoch, is that Soberana transports us to that world—as in another literary genre Gore Vidal’s Julian has transported us to 4th-century Rome. Academic books are extremely misleading in that they don’t transport us back in time. We desperately need the visuals of what happened. That’s why I like the metaphor of the last greenseer, Bloodraven: the man fused to a tree that could see the past.
 

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He was able to put in his pages such a force of suggestion, precisely because, along with thousands of others in this campaign of Russia in the ranks of the Wehrmacht, then in the elite Grossdeutschland Division, it represents a slice of his own life.

When, three thousand years from now, historians want to have an idea of what the Second World War was like on this particular front, they will get a much better idea by reading Sajer’s book (which deserves to survive) than by trying to reconstruct, with the help of sporadic impersonal documents, the advance and retreat of the Reich’s armies. But, I repeat, they will acquire an idea of it, not a knowledge, much in the way we have one today of the decline of Egypt on the international scene at the end of the 20th Dynasty, through what remains of the juicy report of Wenamon, special envoy of Ramses XI (or rather of the high priest Herihor) to Zakarbaal, king of Gebal, or Gubla, which the Greeks call Byblos, in 1117 BC.

Nothing gives us a more intense experience of what I have called in other writings the ‘bondage of Time’ than this impossibility of letting our ‘self’ travel in the historical past that we have not lived, and of which we cannot therefore ‘remember’. Nothing makes us feel our isolation within our own epoch like our inability to live directly, at will, in some other time, in some other country; to travel in time as we travel in space.

We can visit the whole earth as it is today, but not see it as it once was. We cannot, for instance, actually immerse ourselves in the atmosphere of the temple of Karnak—or even only one street in Thebes—under Themose III; to find ourselves in Babylon at the time of Hammurabi, or with the Aryas before they left the old Arctic homeland; or among the artists painting the frescoes in the caves of Lascaux or Altamira, as we have somewhere in the world in our own epoch, having travelled there on foot or by car, by train, by boat or by plane.

And this impression of a definitive barrier—which lets us divine some outlines but prohibits us forever a more precise vision—is all the more painful, perhaps, because the civilisation we would like to know directly is chronologically closer to us, while being qualitatively more different from the one in whose midst we are forced to remain.

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Editor’s Note: In my fantasy that such a thing as the Wall existed, and have the last greenseer as our tutor, I imagine that I would spend an inordinate amount of time visiting ancient Sparta, and other cities where the Norse race remained unpolluted for centuries. I would visit all the temples of classical religion not only in Greece but in Rome, trying to capture through their art the Aryan spirit in its noblest expression.

But above all I would pay close attention to the human physiognomy of living characters before they mixed their blood with mudbloods.

Only he who actually sees the past as it was, has a good grasp of History.

The saddest thing of all is that pure Nordids still exist, but the current System is doing everything possible to exterminate them (as in Song of Ice and Fire the children of the forest was a species on the verge of extinction).

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History has always fascinated me: the history of the whole world, in all its richness. But it is particularly painful for me to know that I’ll never be able to know pre-Columbian America directly… by going to live there for a while; that it will never again be possible to see Tenochtitlan, or Cuzco, as the Spaniards first saw them, four hundred and fifty years ago, or less, that is to say yesterday. As a teenager, I cursed the conquerors who changed the face of the New World. I wished that no one had discovered it so that it would remain intact. Then we could have known it without going back in time; we could have known it as it was on the eve of the conquest, or rather as a natural evolution would have modified it little by little over four or five centuries, without destroying its characteristic traits.

But it goes without saying that my real torment, since the disaster of 1945, has been the knowledge that it is now impossible for me to have any direct experience of the atmosphere of the German Third Reich, in which I did not, alas, live.

Believing that it was to last indefinitely—that there would be no war or that, if there were, Hitlerian Germany would emerge victorious—I had the false impression that there was no hurry to return to Europe and that, moreover, I was useful to the Aryan cause where I was.

Now that it is all over, I think with bitterness that only thirty years ago[1] one could immerse oneself immediately, without the intermediary of texts, pictures, records, or comrades’ stories, in that atmosphere of fervour and order, of power and manly beauty, that of Hitlerian civilisation. Thirty years! It is not ‘yesterday’, it is today: a few minutes ago. And I have the feeling that I have missed very closely both the life and the death—the glorious death, in the service of our Führer—that should have been mine.

But one cannot ‘go back’ five minutes, let alone 1500 years or 500 million years, into the unalterable past, now transformed into ‘eternity’—timeless existence. And it is as impossible to attend the National Socialist Party Congress of September 1935 today as it is to walk the earth at the time when it seemed to have become forever the domain of the dinosaurs… except for one of those very few sages who have, through asceticism and the transposition of consciousness, freed themselves from the bonds of time.
 

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Editor’s Note: ‘I saw your birth, and that of your lord father before you. I saw your first step, heard your first word, was part of your first dream. I was watching when you fell. And now you are come to me at last, Brandon Stark, though the hour is late’…

‘Time is different for a tree than for a man. Sun and soil and water, these are the things a weirwood understands, not days and years and centuries. For men, time is a river. We are trapped in its flow, hurtling from past to present, always in the same direction. The lives of trees are different. They root and grow and die in one place, and that river does not move them. The oak is the acorn, the acorn is the oak’ (Boodraven to his pupil in George R.R. Martin’s A Dance with Dragons).

[1] This was written in 1969 or 1970.

Published in: on October 8, 2021 at 5:53 pm  Comments Off on Reflections of an Aryan woman, 25  

Morgan’s flawed philosophy

Dr. Robert Morgan is a notable commenter on The Unz Review. His main mistake is his unilinear philosophy of history. In reality, as the historian Hugh Trevor Roper put it, history is not just what happened but what could have happened (for example, if whites hadn’t gone bananas after Constantine).

If a Jewish sect hadn’t seized the soul of the Greco-Romans, technology and military science wouldn’t have been interrupted. A horde of Mongols would have had no chance against a Roman Empire that hadn’t declined technologically. The West wouldn’t have been easy prey to invasions by non-whites as it was in the history we know.

Morgan’s anti-technological take of history is nonsense. When I attended a CSICOP conference in 1994, Carl Sagan said that the West inflicted on itself a prefrontal lobotomy with what it did to Hypatia and the Alexandria library during the hostile takeover of Christian fanatics. If what Morgan believes is true, the West wouldn’t have been on the verge of succumbing to Islam and, more specifically, to the Huns and Mongols after the Christians destroyed almost all the technological knowledge accumulated by the ancient Greeks and Romans. (We were spared by a historical miracle in the case of the Mongols!)

If I were a film director I would make films about this parallel world that didn’t exist: a Roman Empire without Christianity where eventually the scientific method that the Greeks were very close to discover would be discovered, and how without Christian ethics and the technology applied to the military whites wouldn’t have only pulverised the Huns and the nascent Islam but even the Mongols.

My pals who comment on The Unz Review (Morgan et al) haven’t been paying attention to what I said at the end of ‘The Iron Throne’, where I link to William Pierce’s history of the West. There is no point in arguing with them unless they read Pierce’s book.

Update of May 28

Yesterday I visited Morgan’s latest comments on The Unz Review and came across a crazy pronouncement regarding the Third Reich, responding to a guy using a Nietzschean penname.

Morgan said that over time, even if Hitler had won the war, the Nazis would’ve become corrupted by technology, allowing the loosening of customs, even racial purity, etc.

That is what I call megalomania in psychologicis: believing that one has psychological access to a parallel future where all roads lead to Aryan decline, even a triumphant Nazi Reich, due to tech and Morgan’s nasty philosophy of absolute determinism (which reminds me of the doctrine of those predestined to eternal damnation).

What madness. I think I’ll no longer be quoting what Morgan says.

Vikernes on Twitter!

Varg Vikernes of Thulêan Perspective twitted yesterday what we have been saying for a long time: that the original Greeks and Romans were Nordid (for a more academic explanation see The Fair Race pages 319-350 and 659-722). Vikernes wrote:
 

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Daily reminder that civilization itself comes from, promotes and always results in multiculturalism and hybridization.

[Roman Emperors before Christianity took over]

The darkness of civilization moves northwards as we speak. Ancient Italy looked much like today’s Scandinavia. The future Scandinavia will look like today’s Italy.

Published in: on July 25, 2020 at 1:05 pm  Comments (7)  

Hubbard’s book

As I promised Patrick on this thread, I started reading Thomas Hubbard’s, Homosexuality in Greece and Rome, available online.

After reading at least the introduction my opinion remains the same. The only type of homosexuality tolerated in a Fourth Reich should be that of two adolescents beautiful enough not to cause revulsion in a heterosexual who sees them together.

Below I reproduce some excerpts from the introduction to Hubbard’s book, omitting the bibliographical references. As can be seen, homoeroticism was not always accepted in Greece and Rome:

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In Wasps, Aristophanes assures his audience that his tastes are not pederastic, and comedy generally ridicules those who seem exclusively or excessively devoted to boys or men, as if to imply that their preferences were not the norm, but they were nevertheless a recognizable group in ancient Athens. Roman satirical texts from authors such as Petronius, Martial, and Juvenal recognize that some men were genuinely incapable of sex with women…

Artistic evidence also suggests that the symposium, or drinking party, was a locus of homosexual admiration, courtship, and even sexual acts.The tragedian Sophocles ogled cute serving boys, and in myth Ganymede was brought to Olympus to be the cupbearer of the gods and Zeus’ favorite. As figure 23 shows, serving boys would often tend to their duties naked. That Plato and Xenophon both set dialogues on love at such gatherings is significant. Most male homoerotic lyric poetry was probably intended for delivery in such a setting. 1.85, 1.88, and 1.89 are skolia (drinking songs) that may have been meant for recitation at banquets as an expression of homosocial values common to men of the upper class…

One should not necessarily assume from the number of references that such behavior was more common in Rome than it was in Greece: it may be that sexual passivity on the part of free citizen males was even more offensive to Roman sensibilities (for which it was not acceptable even in free youths) and hence became a potent satirical topos for moral disorder and inversion of values, as is suggested by the uniformly hostile tone of the sources.

Greek and Latin shared a term for such men: kinaidos/cinaedus. It may have been used as early as Archilochus. Its first certain attestations in Aristophanes are not distinctively sexual; it just appears as one of many terms of abuse for rascality. But by the fourth century its meaning is more specific: the orator Aeschines abuses Demosthenes as one, and Plato has Socrates refer to their life as “terrible and shameful and to be pitied”…

It therefore seems unwise to limit the term kinaidos/cinaedus to the sexually passive: its range seems potentially to include anyone who is perceived as sexually excessive or deviant. I have therefore adopted the somewhat unsatisfactory translation “pervert” in numerous passages throughout this volume, inasmuch as that English word combines the same vagueness of reference with an equally strong element of censure and disapproval. The cinaedi as a group are too often mentioned to be merely imaginary projections, however embroidered with fiction each individual story may be.Antiquity, like our own society, had its share of sexual dissidents and nonconformists.

 
Varieties of moral judgment

Just as sexual behavior in Greece and Rome was irreducible to any single paradigm, moral judgments concerning the various species of same-gender interaction were far from uniform. The widespread notion that a “general acceptance” of homosexuality prevailed is an oversimplification of a complex mélange of viewpoints about a range of different practices, as is the dogma that a detailed regimen of protocols and conventions distinguished “acceptable” from “unacceptable” homosexual behaviors.

There was, in fact, no more consensus about homosexuality in ancient Greece and Rome than there is today. In these heavily discourse-oriented cultures, as in our own, sexual dissidence was a flash point of ideological contention…

Although there is no question that comic invective holds the greatest scorn for effeminates and/or sexual passives, adult effeminacy was merely seen as the most extreme and visible manifestation of an institution (pederasty) that, even when practiced in a “normative” way, effeminized, prostituted, and corrupted adolescents who were one day destined to become the city’s leaders…

The sum of this evidence, together with the association of pederasty with upper-class venues like the symposium and wrestling school, suggests that it was primarily an upper-class phenomenon, at least in Athens; only men with a certain amount of wealth, leisure, and education were in a position to provide boys with the attention and courtship gifts they might expect, whether tangible or intangible. The majority of Greek men lived close to the subsistence level and had neither the time nor the wherewithal for such pursuits.

Even within elite intellectual circles there were many Greeks who had their doubts about any physically consummated form of pederasty. Xenophon’s Memorabilia presents a Socrates who cautions his young followers against pederastic involvements; and Xenophon’s Symposium seems to place a higher valuation on heterosexuality at the end. “Platonic love,” as articulated in Plato’s Symposium and Phaedrus, attempts to rehabilitate pederastic desire by sublimating it into a higher, spiritual pursuit of Beauty in which the sexual appetite is ultimately transcended. The idea of a chaste pederasty gained currency in other fourth-century authors, and may have some precedent in Spartan customs, but Plato’s last work, the Laws, appears to abandon it and present an entirely negative view. Even in the Phaedrus, Lysias’ speech and Socrates’ first speech flesh out serious and specific reflections on the harm that the wrong kind of pederasty could do a boy, suggesting that the concept of Platonic love was developed as a response to widespread censure. Texts such as the comic fragment 3.29 show that even in Plato’s own day, some were skeptical whether such a chaste pederasty could exist in reality; later satirical texts take it for granted that these philosophical pretensions were fraudulent covers.

Censure of same-gender relations in Roman culture was differently motivated: class considerations played less of a role, and the inappropriateness of sexual passivity for a Roman male, even during his youth, is the central theme of many texts. Some texts go further and condemn active forms of pederasty, even when practiced with a slave or foreigner: this preference is either impugned as Greek and un-Roman or singled out as a sign of luxury and self-indulgence. Roman oratory, like its earlier Greek counterpart, assumes an audience that is generally hostile to all forms of homosexuality, whether active or passive. Despite the libertarian utterances of some early Stoics (5.21–22), Stoic philosophy of the Roman period was profoundly negative concerning any form of sex that could be considered “against Nature”, a philosophical objection some sources advanced even during the Greek period.

 
Power dynamics

To the extent that literary texts display a power differential, it is rather to emphasize the powerlessness and even emotional helplessness of the lover and a privileged position of control occupied by the beloved youth: this configuration permeates Greek lyric texts from the archaic to the Hellenistic period. Even poems in which a lover congratulates himself on becoming free of a youth’s tyranny or admonishes the youth to beware of the future reflect a sense of desperation on the part of an unsuccessful lover. These protestations should not be dismissed as merely hollow convention.

Whatever advantage an older lover might have in experience, social connections, or verbal charm, the youth had the countervailing power of Beauty on his side, which was a rarer commodity. Simple demographic reckoning tells us that eligible youths in that short-lived, but most desirable, window of efflorescence (from about fourteen to eighteen) were far fewer in number than the adult lovers who might pursue them (Greek men typically did not marry until their thirties). And even among the demographically eligible, many boys would either not be interested or would be closely guarded by their fathers or pedagogues (slave attendants); others would prefer the company of youths closer to their own age (as implied by Socrates’ proverb “youth delights youth”). It was emphatically a seller’s market. Vases seldom show more boys than wooers, but often the reverse; vases often show boys rejecting advances or acting noncommittal. Boys like Lysis and Charmides are surrounded by a mob of admirers in Plato’s dialogues, and even the hypothetical boy addressed in Lysias’ and Socrates’ discourses in the Phaedrus is assumed to have his choice among several lovers and non-lovers (the latter being a less emotionally heated version of the former)…

The most desirable boys were precisely those from elite families, like Alcibiades or Timarchus, and the goal of a pedagogical mentorship was not to objectify and subordinate them, but to advance their socialization into the elite male world of the symposium and athletics, and eventually politics and the life of the mind…

If the Greeks’ principal interest in pederasty were as an institutionalized phallic confirmation of the sociopolitical supremacy of adult citizen males, one would expect far more attention to pederastic relationships with slaves, as in Rome, or with lower-class boys. But as we have seen, it was boys of the best families who were most likely to attract admirers.

 
Origin and chronological development

Most previous discussions of Greek and Roman homosexuality, although distinguishing between the two cultures, tend to treat each culture synchronically, as if attitudes and practices were relatively uniform over time.However, reflection on the various social practices of homosexuality and swings in public attitudes toward it in Western societies just in the second half of the twentieth century should caution us against such static assumptions in the case of ancient societies, which bore witness to many equally wrenching social and political transformations. One advantage of gathering texts together in the format this volume provides is that it allows detailed consideration of significant chronological developments within both Greece and Rome.

The origin of institutionalized homosexual practices in Greece has been a matter of considerable speculation and controversy, with some scholars tracing it back to Indo-European or Minoan origins.Ancient texts variously credit the Spartans or Cretans with a special role as early practitioners, particularly in what may be initiatory contexts. Some lyric texts and the Thera graffiti may support an initiatory interpretation.The earliest artistic evidence is Cretan and suggests a partnership of younger and older warriors. Aristotle connects the introduction of the practice with overpopulation and the desire for a lower birthrate, possibly through delayed marriage. Our earliest textual evidence is from the early seventh century, although Plutarch relates an incident that, if historical, must have occurred around 735–730 b.c.e. There is no clear evidence for homosexuality in the epic poetry of Homer and Hesiod,which could support a thesis of seventh-century origins, possibly in response to population issues.

The evidence is far more substantial for the fifth century and later, when one can note a progressive diminution in the status of pederasty at Athens, apparently in conjunction with the growth and radicalization of the democracy. In the earliest decades of the fifth century stands the legend of the tyrannicides Aristogeiton and Harmodius, who are credited (falsely) with a decisive role in overthrowing the Peisistratid dynasty and inaugurating democratic self-governance. Their legend should be seen as an attempt to situate the practice of upper-class pederasty within the emergent democratic ideology. Art historians have noted that scenes of uninhibited pederastic courtship and sex are common on Athenian vases until about 460, parallel to the celebration of pederastic love in the lyric poets; afterward, however, such representations (and, indeed, even explicit heterosexual scenes) virtually disappear in favor of much more coded arrangements, as in figs. 23–24.This movement away from a libertine and hedonistic artistic style toward more prudish and “family-oriented” modalities seems to parallel the sexual conservatism and enforcement of moral norms evident in comedy and oratory of the late fifth and early fourth centuries, which, as we have seen, appeal emphatically to popular tastes and democratic values. Indeed, Thucydides’ demythologizing critique of the Aristogeiton and Harmodius legend should be interpreted in the same light. The ethics of self-restraint in regard to boys that is praised by Xenophon also attests a growing moral problematization of pederasty in this period. It may not be incorrect to read the evolution of “Platonic love” in fourth-century texts as an attempt to rehabilitate pederasty by imagining a more modest and ethically acceptable form of the institution within a social environment that increasingly marginalized traditional pederasty as both nondemocratic (i.e., upper-class) and corrupting (i.e., teaching venality).

In Rome attitudes toward homosexuality experienced equally significant chronological developments…

During the second century b.c.e., a number of moralistic texts and utterances reject male love altogether, even involving slaves, or worry about the effeminization of Roman manliness under the growing influence of Greek cultural mores. This contrast between Greek and Roman, together with the perception, which may or may not have been historically accurate, that pederasty was imported into Rome from Greece, also becomes a leitmotif in late republican discourse. Cicero feels free to use any association with homosexuality against his rhetorical opponents. It should not surprise us that sexuality became problematized at a time when Rome’s national identity and political system were undergoing such profound transformations: indeed, the poet Catullus uses metaphors of sexual domination to express the loss of political liberty with the demise of the Republic.

By the Augustan period, however, Rome’s political destiny appeared settled and Greek cultural influence was taken for granted. Even if pederasty in the Greek style was still not fully assimilated, it appears to have been considered less of a threat. In moral and satirical texts of the first century c.e. and later, same-gender relations are often the focus of critical comment, but Greek influence is no longer the issue so much as the morally debilitating effects of wealth, power, and appetitive excess, all tendencies observable at the acme of the Roman Empire and embodied in the personae of the emperors. More detailed discussion of these developments in both Greek and Roman moral attitudes is better left to the introductions to the individual chapters.

Published in: on July 14, 2020 at 8:51 pm  Comments (1)  

Puritanical degeneracy

The first minute of this speech by a rabbi is unusual, as he tells the truth about how Hitler healed a Berlin that looked like Sodom and Gomorrah. The rabbi says that the first action Hitler took to heal degenerate Weimar Germany was to ban pornography and out-the-closet homosexuality. Which editor of the main webzines of white nationalism is currently proposing to emulate the Führer with such salubrious measures, repressing everything related to LGBT?

I have often said, even personally with some relatives, that the colourful LGBT flag lacks precisely the colour that was relatively accepted in the Greco-Roman world. Since in that world neither the Greeks nor the Romans had been miscegenated to the point of becoming the creatures we see today in Greece and Italy, Federico Fellini was right to choose two English actors for the roles of Encolpius and Giton in his surreal adaptation of Petronius’ Satyricon (the Roman author of that novel lived in 27-66 of the Common Era).

As we can see in this Satyricon clip, it’s about a man in his twenties and an androgynous teenager. Such sort of ‘pederasty’ was the only accepted form of homosexuality in the Greco-Roman world, and seeing the clip doesn’t cause revulsion in the straight viewer as the adolescent Giton, before becoming a fully-developed man, really looks like a girl.

The LGBT Sodom movement will be able to add more colours to its flag now that the genres are surrealistically multiplying. But it will never add to it the only colour accepted in the time of Pericles, or Nero when Petronius flourished (remember that in a revised reading of history, which removes Christian propaganda, Nero was not a villain).

Why do I say that those of the LGBT, who must be swept away as the first cleansing action of the Fourth Reich, will not okay the only homo colour accepted in the ancient Aryan world? A single anecdote will illustrate my point.

A book that can be read online, Thomas Hubbard’s Homosexuality in Greece and Rome: A Sourcebook of Basic Documents was published in 2003 and can be downloaded for free: here. The following editorial review also appears on that site:

The most important primary texts on homosexuality in ancient Greece and Rome are translated into modern, explicit English and collected together for the first time in this comprehensive sourcebook. Covering an extensive period―from the earliest Greek texts in the late seventh century b.c.e. to Greco-Roman texts of the third and fourth centuries c.e.―the volume includes well-known writings by Plato, Sappho, Aeschines, Catullus, and Juvenal, as well as less well known but highly relevant and intriguing texts such as graffiti, comic fragments, magical papyri, medical treatises, and selected artistic evidence.

These fluently translated texts, together with Thomas K. Hubbard’s valuable introductions, clearly show that there was in fact no more consensus about homosexuality in ancient Greece and Rome than there is today… This unique anthology gives an essential perspective on homosexuality in classical antiquity.

Scandalised by this professor’s academic work on pederasty, half a year ago antifa vandalised his house, as can be read in this article. (You have to be very careful with this journalistic note. It was written by a Latina, and those who protested and vandalised the professor’s house were predominantly feminist women.)

Personally, I don’t think the Fourth Reich should promote pederasty, but it should promote what I quoted recently: ‘We need a regime that bans pornography and erects statues of gorgeous naked nymphs and ephebes in every public square and crossroads’.

However, it is very clear to me that what we see in the above image, and the filth that fortunately Hitler prohibited as soon as he came to power, are two kind of animals not only different but opposed from an aesthetic point of view. But regarding same-sex unions Americans are apparently unable to distinguish between the sublime and the grotesque (the Gomorrah that the Third Reich rightly annihilated).

The United States was once brilliantly described by Richard Spencer saying that it was a mix of Christian Puritanism and sexual degeneracy—both side by side and at the same time! Too bad they recently deleted his YouTube channel and I can’t link to it, but if I remember correctly, that video dates back to the times of the Kavanaugh hearing.

No wonder that a nation suffering from such schizophrenia is absolutely incapable of recreating visually the Greco-Roman world as it really was. Hollywood Rome is not Rome, and although the Jews and the decadent Americans are very good in recreating degeneracy, they’re unable to recreate the healthy pederasty of ancient times. They couldn’t even bring a movie like Death in Venice to the screen. Only an Italian was able to do it with the proper aesthetics, and without any sexual contact in the film (a truly platonic love).

What I said in my entry ‘The transvaluation explained’ can be exemplified by that American chimera between gross sexual degeneration and Puritanism. As long as the Americans don’t dare to see Hitler as the best man in history, and Constantine the worst, they will be unable to bring to the screen the ethos of Greco-Roman antiquity, the truly Aryan world. As to the visual arts on the television and cinema, they will continue to be neochristian in sexual matters.

Our roots are Greece and Rome—not Jerusalem. Keep in mind what Savitri Devi said and the Nazis she quotes in my other post today.