Raciology, 2


 
Racial theories in physical anthropology, 1850-1918

The scientific classification established by Carl Linnaeus is requisite to any human racial classification scheme. In the 19th century, unilineal evolution (a.k.a. classical social evolution) was a conflation of competing sociologic and anthropologic theories proposing that Western European culture was the acme of human socio-cultural evolution.

The proposal that social status is unilineal—from primitive to civilized, from agricultural to industrial—became popular among philosophers, including Friedrich Hegel, Immanuel Kant and Auguste Comte. The Christian Bible was interpreted to sanction slavery and from the 1820s to the 1850s was often used in the antebellum Southern United States, by writers such as the Rev. Richard Furman and Thomas R. Cobb, to enforce the idea that Negroes had been created inferior, and thus suited to slavery.

 
Charles Darwin

Darwin’s influential 1859 book On the Origin of Species did not discuss human origins. The extended wording on the title page, which adds By Means of Natural Selection, or the Preservation of Favoured Races in the Struggle for Life, uses the general term “races” as an alternative for “varieties” and does not carry the modern connotation of human races. The first use in the book refers to “the several races, for instance, of the cabbage” and proceeds to a discussion of “the hereditary varieties or races of our domestic animals and plants.”

In The Descent of Man, and Selection in Relation to Sex (1871), Darwin examined the question of “Arguments in favour of, and opposed to, ranking the so-called races of man as distinct species.” In Richard Weikart’s 2004 book From Darwin to Hitler: Evolutionary Ethics, Eugenics and Racism in Germany he wrote:

Darwin clearly believed that the struggle for existence among humans would result in racial extermination. In Descent of Man he asserted, “At some future period, not very distant as measured by centuries, the civilised races of man will almost certainly exterminate and replace throughout the world the savage races.”

The quoted passage, in full context, reads:

At some future period, not very distant as measured by centuries, the civilised races of man will almost certainly exterminate, and replace, the savage races throughout the world. At the same time the anthropomorphous apes, as Professor Schaaffhausen has remarked, will no doubt be exterminated. The break between man and his nearest allies will then be wider, for it will intervene between man in a more civilised state, as we may hope, even than the Caucasian, and some ape as low as a baboon, instead of as now between the negro or Australian and the gorilla. (The Descent of Man, 1871, Volume I, Chapter VI: “On the Affinities and Genealogy of Man,” pages 200-201).

Darwin contrasted the “civilized races” with the “savage races.” Like most of his contemporaries, except the naturalist Alfred Russel Wallace, he did not distinguish “biological race” from “cultural race.” Moreover, he noted that savage races risked extinction more from white European colonialism, than from evolutionary inadequacy. On the question of differences between races, Darwin wrote:

There is, however, no doubt that the various races, when carefully compared and measured, differ much from each other—as in the texture of the hair, the relative proportions of all parts of the body, the capacity of the lungs, the form and capacity of the skull, and even in the convolutions of the brain. But it would be an endless task to specify the numerous points of structural difference. The races differ also in constitution, in acclimatisation, and in liability to certain diseases.

Their mental characteristics are likewise very distinct; chiefly as it would appear in their emotional, but partly in their intellectual, faculties. Every one who has had the opportunity of comparison, must have been struck with the contrast between the taciturn, even morose, aborigines of S. America and the light-hearted, talkative negroes. There is a nearly similar contrast between the Malays and the Papuans, who live under the same physical conditions, and are separated from each other only by a narrow space of sea.

In An Essay on the Inequality of the Human Races (1853-55), Arthur de Gobineau (1816-1882), a French aristocrat and writer, proposed three human races and claimed that miscegenation would lead to the collapse of civilization. He established the equation of the terms “Germanic race” and “Aryan race.”

The Nordic ideal

by Hans Günther

 
Editor’s Note: “The Nordic ideal: A result of the anthropological view of history,” is the last chapter of The Racial Elements of European History by Hans Friedrich Karl Günther, translated to English in 1927. Günther was professor of race science in Berlin during the Third Reich.  

______ 卐 ______

 
guntherIf degeneration (that is, a heavy increase in inferior hereditary tendencies) and denordization (that is, disappearance of the Nordic blood) have brought the Asiatic and south European peoples of Indo-European speech to their decay and fall, and if degeneration and denordization now, in turn, threaten the decay and fall of the peoples of Germanic speech, then the task is clearly to be seen which must be taken in hand, if there is still enough power of judgment left: the advancement of the peoples of Germanic speech will be brought about through an increase of the valuable and healthy hereditary tendencies, and an increase of the Nordic blood. The works on general eugenics show how the valuable hereditary tendencies can be increased. Here, therefore, we will only deal with the question of the renewal of the Nordic element.

The French Count Arthur Gobineau (1816-82), was the first to point out in his work, Essai sur l’inégalité des races humaines (1853-5), the importance of the Nordic race for the life of the peoples. Count Gobineau, too, was the first to see that, through the mixture of the Nordic with other races, the way was being prepared for what today (with Spengler) is called the “Fall of the West”. Gobineau’s personality as investigator and poet (“all the conquering strength of this man”) has been described by Schemann, and it is, thanks to Schemann, through his foundation in 1894 of the Gobineau Society (to further Gobineau’s ideas), and through his translation of the Essay on the Inequality of Human Races, which appeared 1898-1901, that Gobineau’s name and the foundations he traced for the Nordic ideal have not fallen into forgetfulness. The very great importance of Gobineau’s work in the history of the culture of our day is shown by Schemann in his book, Gobineaus Rassenwerk (1910).

It is evident that Gobineau’s work on race, which was carried out before investigations into race had reached any tangible results, is in many of its details no longer tenable today. The basic thought of this work, however, stands secure. From the standpoint of racial science we may express ourselves as to Gobineau’s work in somewhat the same way as Eugen Fischer, the anthropologist: “The racial ideal must and will force its way, if not quite in the form given it by Gobineau, at any rate from the wider point of view quite in his sense; he was the great forerunner.”

The turn of the century, when Schemann’s translation appeared, may be said to be the time from which onwards a certain interest in racial questions was aroused. About the same time, too, in 1899, appeared the work which for the first time brought the racial ideal, and particularly the Nordic ideal, into the consciousness of a very wide circle through the enthusiasm, and also the opposition, which it aroused: this work was The Foundations of the Nineteenth Century, by H. S. Chamberlain (born 1855), at that time an Englishman, now a German. On this work from the standpoint of racial science we may pass a judgment somewhat like that of Eugen Fischer: “Undeterred by the weak foundations of many details, and recklessly changing even well-established conceptions to serve his purpose, he raises a bold structure of thought, which thus naturally offers a thousand points for attack, so that the real core of the matter escapes attack—and it would stand against it.”

Since the works of Gobineau and Chamberlain appeared, many investigators, in the realms of natural and social science, have devoted themselves eagerly to bringing light into racial questions, so that today not only the core of the theory both of Gobineau and of Chamberlain stands secure, but also much new territory has been won for an ideal of the Nordic race. A new standpoint in history, the “racial historical standpoint,” is shaping itself.

The Nordic race ideal naturally meets with most attention among those peoples which today still have a strong strain of Nordic blood, of whom some are even still very predominantly Nordic—that is, among the peoples of Germanic speech in Europe and North America. It is unlikely that Gobineau’s thought will find a home among the peoples of Romance speech, even though the first scientific work from the racial historical standpoint, L’Aryen, son rôle social (which likewise appeared in 1899), has a Frenchman, Georges Vacher de Lapouge, for its author. Denordization has probably already gone too far in France also. Any great attention towards race questions is unlikely, too, among peoples of Slav speech.

But the result was bound to be that in all those peoples who came to know Gobineau’s theory there were some persons who were deeply moved by them. Since the end of last century we can, as was said above, even speak of a growing interest in race questions, although we cannot yet speak of a spread of clear ideas. Following the terms used by Gobineau and Chamberlain, we come here and there upon more or less clear conceptions of the need for keeping the “Germanic” blood pure, or (following Lapouge) of keeping the “Aryan” blood pure. In this way the door is always left wide open to the confusion of race and people or of racial and linguistic membership, and a clear definition of aims is impossible. What was (and still is) lacking is a knowledge of the conception of “race”, and a knowledge of the races making up the Germanic peoples (that is, peoples speaking Germanic tongues) and the Indo-European peoples (that is, peoples speaking Indo- European tongues). There was (and still is) lacking a due consideration of the racial idiotype (hereditary formation) of the Nordic man, as the creator of the values which characterize the culture of the Indo-European (“Aryan”) and the Germanic peoples. A racial anthropology of Europe could not be written in Gobineau’s time. Many detailed investigations were still needed.

But more was (and is still) wanting: Gobineau, like his contemporaries, had as yet no knowledge of the importance of selection for the life of peoples. The Nordic race may go under without having been mixed with other races, if it loses to other races in the competition of the birth-rate, if in the Nordic race the marriage rate is smaller, the marrying age higher, and the births fewer. Besides an insight into the “unique importance of the Nordic race” (Lenz) there must be also a due knowledge of the laws of heredity and the phenomena of selection, and this knowledge is just beginning to have its deeper effect on some of the members of various nations.

Maupertius (1744, 1746) and Kant (1775, 1785, 1790) had been the first to point out the importance of selection for living beings. But the influence of the conception of selection only really begins to show itself after the foundations of modern biology were laid by Darwin’s Origin of Species in 1859. The conception of selection was bound to have an effect on the view taken of the destiny of the peoples. Darwin’s cousin, Francis Galton (1822-1911), the “father of eugenics,” was the first to see this. He was the first to show that it is not environment but heredity which is the decisive factor for all living beings, and therefore for man too, and drew the outlines of a theory of eugenics in the knowledge that the improvement of a people is only possible by a sensible increase of the higher hereditary qualities. But it took nearly forty years for Galton’s importance to be rightly understood and for his work to bear fruit.

Galton’s views had as yet no scientific theory of heredity on which to build. This was created in its main outlines by Johann Mendel (1822-84), an Augustinian father in Brünn (in religion he was known as Gregor), whose life-work, after its recovery in 1900, had so deep an effect that research after research was undertaken, and today a wide-embracing science of heredity stands secure.

Through researches such as these Gobineau’s teachings received a deeper meaning, and found fresh support from all these sources, from the sciences of heredity, eugenics, and race: the Nordic movement was born. It had to come into being in those countries where there was still enough Nordic blood running in the peoples to make a Nordic new birth possible. Thus in Germany societies have been founded aiming at the propagation of the Nordic ideal; thus societies of the same kind have been founded in the United States; and such societies would seem sometimes to go beyond these countries.

If the Nordic ideal in Germany has been active longer than in other countries, it would seem, owing to the splitting up of its followers into small groups, and to put a bar on the unwished-for immigration from south and east Europe. Immigration from Asia, and the immigration of undesirables in general, is forbidden. Grant himself has been chosen as vice-president of the Immigration Restriction League. It may be presumed that the Immigration Laws as now passed are only the first step to still more definite laws dealing with race and eugenics. In North America, especially, where there is the opportunity to examine the races and racial mixtures of Europe from the point of view of their civic worth, the importance of the Nordic race could not stay hidden. Leading statesmen have seen the importance of this race, and are proclaiming their knowledge. In North America a significant change is taking place in our own day: Europe as an area of emigration is no longer looked at in the light of its states or peoples, but in the light of its races. How Germany (or the pick of German emigrants) in this regard strikes America, may be seen from the fact that Germany, as a land of emigrants, is the most highly favoured of all European countries.

The peril of denordization (Finis Americae, Grant) has been recognized by many Americans since Grant’s book appeared. Associations have been formed among the Nordic and predominantly Nordic Americans of Anglo-Saxon descent, such as “The Nordic Guard,” and among Americans of German descent (“The Nordic Aryan Federation,” and so on). Some of the Nordic-minded North Americans seem to have joined together in co-operative unions, so as to make themselves gradually economically independent of big capital in non-Nordic hands. It would seem as though the Nordic-minded sections of North America had begun with great forethought and efficiency to take steps for the maintenance and increase of Nordic blood. A better insight, however, is perhaps still needed into the importance of the birth-rate for all such aims.

When it is remembered that the Nordic ideal in Germany had taken root here and there as long ago as the end of last century, we do not get, on the whole, from the Nordic strivings of this country that picture of unity and purpose which is shown by North America. However, we must not overlook the economically very straitened circumstances in which the German followers of the Nordic ideal, who in greatest part belong to the middle classes, find themselves—circumstances which are always piling up hindrances to any forward striving. The hindrances, however, in the path of a Nordic movement lie partly in the German nature itself, in the splitting up into small exclusive groups each with its own “standpoint,” which is found over and over again. This splitting up is the reason why the “societies for the defence of the Nordic race” (Ploetz) in Germany can only be looked on as the beginning of an interest in race questions, and why we must agree with Ploetz when he speaks of these “defensive societies” as being “considerably poorer in membership and influence than those of the Jews”; indeed, we cannot yet speak of any “influence” of the Nordic ideal.

These endeavours along Nordic lines, however, are not to be undervalued as tokens of an awakening attention to race questions. Those among the youth who have been gripped by the Nordic ideal have already done much to spread their views, even under the crushing conditions of today in Germany, and in spite of the lack of money. The beginnings may be humble, but the deep change is full of importance; “Individualism,” so highly prized in the nineteenth century, and still loudly proclaimed by yesterday’s generation, is coming to an end. The stress laid on each man’s individuality, which up till yesterday was proclaimed with the resounding shout of “Be thyself,” has become a matter of doubt, even of contempt, to a newer generation. It set me pondering, when, during the writing of this book, the statement of the aims of a “Young Nordic Association” reached me, in which I find the following sentence: “We wish to keep the thought always before us that, if our race is not to perish, it is a question not only of choosing a Nordic mate, but over and above this, of helping our race through our marriage to a victorious birth-rate.”

Up to the other day such a view of life would not have met with any understanding, and to yesterday’s generation it must still seem beyond comprehension. The present age, indeed, was brought up amidst the ideas of the “natural equality of all men,” and of the distinct individuality of each one of us (“Individualism,” “Cultivation of personality”). When we look back today, we are astonished to see how long the biologically untenable theories of the Age of Enlightenment and of Rousseau (1712-78) could hold the field, and how, even today, they determine the attitude towards life of great masses of men, although men like Fichte and Carlyle had already gone beyond such views. Although really discredited, the ideas of equality and individualism still hold the field, since they satisfy the impulses of an age of advanced degeneration and denordization, or at least hold out hopes of doing so, and yield a good profit to those exploiting this age. If, without giving any heed to the definitions of current political theories, we investigate quite empirically what is the prevailing idea among the Western peoples of the essential nature of a nation, we shall find that by a nation no more is generally understood than the sum of the now living citizens of a given State. We shall find, further, that the purpose of the State is generally held to be no more than the satisfaction of the daily needs of this sum of individuals, or else only of the sum of individuals who are banded together to make up a majority. The greatest possible amount of “happiness” for individuals is to be won by majority decisions.

Racial and eugenic insight brings a different idea of the true nature of a people. A people is then looked upon as a fellowship with a common destiny of the past, the living, and the coming generations—a fellowship with one destiny, rooted in responsibility towards the nation’s past, and looking towards its responsibility to the nation’s future, to the coming generations. The generation living at any time within such a people is seen by the Nordic ideal as a fellowship of aims, which strives for an ever purer presentment of the Nordic nature in this people. It is thus only that the individual takes a directive share in the national life through his active responsibility. But in this fellowship of aims it is the predominantly Nordic men who have the heaviest duties: “O, my brothers, I dedicate and appoint you to a new nobility: ye shall become my shapers and begetters, and sowers of the future” (Nietzsche, Also sprach Zarathustra).

The striving that can be seen among the youth for an “organic” philosophy of life—that is, a philosophy sprung from the people and the native land, bound up with the laws of life, and opposed to all “individualism”—must in the end bind this youth to the life of the homeland and of its people, just as the German felt himself bound in early times, to whom the clan tie was the very core of his life. It could be shown that the old German view of life was so in harmony with the laws of life that it was bound to increase the racial and eugenic qualities of the Germans, and that, with the disappearance of this view of life in the Middle Ages, both the race and the inheritance of health were bound to be endangered. And a Nordic movement will always seek models for its spiritual guidance in the old Germanic world, which was an unsullied expression of the Nordic nature.

In the nations of Germanic speech the Nordic ideal still links always with popular traditions handed down from Germanic forbears whose Nordic appearance and nature is still within the knowledge of many. Unexplained beliefs, unconscious racial insight, are always showing themselves; this is seen in the fact that in Germany a tall, fair, blue-eyed person is felt to be a “true German,” and in the fact that the public adoption offices in Germany are asked by childless couples wishing to adopt children far oftener for fair, blue-eyed, than for dark ones. The Nordic ideal as the conception of an aim has no difficulty in taking root within the peoples of Germanic speech, for in these peoples the attributes of the healthy, capable, and high-minded, and of the handsome man, are more or less consciously still summed up in the Nordic figure. Thus the Nordic ideal becomes an ideal of unity: that which is common to all the divisions of the German people—although they may have strains of other races, and so differ from one another—is the Nordic strain. What is common to northern and to southern England—although the south may show a stronger Mediterranean strain—is the Nordic strain. It is to be particularly noted that in the parts of the German-speaking area which are on the whole predominantly Dinaric, and in Austria, too, the Nordic ideal has taken root, and unions of predominantly Nordic men have been formed.

Thus a hope opens out for some union among the peoples of Germanic speech; what is common to these peoples, although they may show strains of various races, is the Nordic strain. If the Nordic ideal takes root within them, it must necessarily come to be an ideal of harmony and peace. Nothing could be a better foundation and bulwark of peace among the leading peoples than the awakening of the racial consciousness of the peoples of Germanic speech. During the Great War Grant had written that this was essentially a civil war, and had compared this war in its racially destructive effects to the Peloponnesian War between the two leading Hellenic tribes. The Nordic-minded men within the peoples of Germanic speech must strive after such an influence on the governments and public opinion, that a war which has so destroyed the stock of Nordic blood as the Great War has done shall never again be possible, nor a war in the future into which the nations are dragged in the way described by Morhardt, the former president of the French League for the Rights of Man, in his book, Les preuves (Paris, 1925). The Nordic ideal must widen out into the All-Nordic ideal; and in its objects and nature the All-Nordic ideal would necessarily be at the same time the ideal of the sacredness of peace among the peoples of Germanic speech.

In the war of today, and still more in that of tomorrow, there can no longer be any thought of a “prize of victory” which could outweigh the contra-selection necessarily bound up with any war. For any one who has come to see this, it seems very doubtful whether even the most favourable political result of a contest deserves to be called a “victory,” if the fruits of this “victory” fall to those elements of a nation who, as a result of their hereditary qualities, have slipped through the meshes of the modern war-sieve. The real victims in any future war between the Great Powers, whether in the losing or in the “winning” nation, are the hereditary classes standing out by their capacity in war and spirit of sacrifice. It will be one of the tasks of the followers of the Nordic ideal to bring this home to their peoples and governments.

If this prospect of a political influence wielded by the Nordic ideal seems today a very bold forecast, yet the task of bringing about a Nordic revival seems to arise very obviously from the history of the (Indo-European) peoples under Nordic leadership, as the most natural ideal to set against the “decline” which today is also threatening the peoples of Germanic speech. There is no objection against the Nordic ideal which can be given any weight in the face of a situation which Eugen Fischer (in 1910) described as follows for the German people: “Today in Italy, Spain, and Portugal, the Germanic blood, the Nordic race, has already disappeared. Decline, in part insignificance, is the result. France is the next nation that will feel the truth of this; and then it will be our turn, without any doubt whatever, if things go on as they have gone and are going today.” And since this utterance there has been the dreadful contra-selection of the Great War.

This being the situation, the problem is how to put a stop to denordization, and how to find means to bring about a Nordic revival. How are Nordics and those partly Nordic to attain to earlier marriages and larger families?—that is the question from the physical side of life. How is the spirit of responsibility, of efficiency, and of devotion to racial aims to be aroused in a world of selfishness, of degeneration, and of unbounded “individualism”?—that is the question from the spiritual side of life.

Once this question is seen by thoughtful men in the peoples of Germanic speech to be the one vital question for these peoples, then they will have to strive to implant in the predominantly Nordic people of all classes a spirit of racial responsibility, and to summon their whole nation to a community of aims. An age of unlimited racial mixture has left the men of the present day physically and mentally rudderless, and thus powerless for any clear decision. There is no longer any ideal of physical beauty and spiritual strength to make that bracing call on the living energies which fell to the lot of earlier times. If selection within a people cannot be directed towards an ideal, unconsciously or consciously pursued, then its power to raise to a higher level grows weaker and weaker, and it ends by changing its direction, turning its action towards the less creative races, and the inferior hereditary tendencies. Every people has had assigned to it a particular direction of development, its own special path of selective advance. The selective advance in the peoples of Germanic speech can have as its goal only the physical and spiritual picture presented by the Nordic race. In this sense the Nordic race is (to use Kant’s expression) not given as a gift but as a task; and in this sense it was that, in speaking of “the Nordic ideal among the Germans,” we necessarily spoke of the Nordic man as the model for the working of selection in the German people, and showed that no less a task is laid on the Nordic movement than the revival of a whole culture.

The question is not so much whether we men now living are more or less Nordic; but the question put to us is whether we have courage enough to make ready for future generations a world cleansing itself racially and eugenically. When any people of Indo- European speech has been denordicized, the process has always gone on for centuries; the will of Nordic-minded men must boldly span the centuries. Where selection is in question, it is many generations that must be taken into the reckoning, and the Nordic-minded men of the present can only expect one reward in their lifetime for their striving: the consciousness of their courage. Race theory and investigations on heredity call forth and give strength to a New Nobility: the youth, that is, with lofty aims in all ranks which, urged on like Faust, seeks to set its will towards a goal which calls to it from far beyond the individual life.

Since within such a movement profit and gain is not to be looked for, it will always be the movement of a minority. But the spirit of any age has always been formed by minorities only, and so, too, the spirit of that age of the masses in which we live. The Nordic movement in the end seeks to determine the spirit of the age, and more than this spirit, from out of itself. If it did not securely hold this confident hope, there would be no meaning or purpose in any longer thinking the thoughts of Gobineau.

MacDonald on nordicist science

Adapted and abridged from Kevin MacDonald’s foreword to the 2011 book Raciology by Vladimir Avdeyev (read MacDonald’s entire review here or here).


cover

Philippe Rushton once commented that science moves forward, continuing to gather data and refine its theories—with one important exception. A century ago, there was a robust Darwinian science of race differences, from differences in head shape and cranial capacity, to differences in intelligence and behavioral restraint. However, this young science was nipped in the bud.

But not because it was displaced by a new, powerful, empirically-based theory. Rather, the demise of racial science came about because of intellectual movements dominated by ethnic Jews and tightly linked to the political Left—the topic of my book, The Culture of Critique: An Evolutionary Analysis of Jewish Involvement in 20th-Century Intellectual and Political Movements (Kindle edition now available).

This was a case of science being replaced by ideology—an ideology designed to oppose the idea that Europeans were in any way unique or superior. Ultimately, it was an ideology that rationalized the decline of Europeans and their culture that we see all around us today.

The new ideology decreed that humans were infinitely malleable creatures of their culture. It eventually became defined by the view that “race does not exist.” Franz Boas, the high priest of the new cult, was a strongly-identified Jew and committed Leftist. His famous study purporting to show that skull shape changed as a result of immigration from Europe to America was very effective propaganda weapon in the cause of eradicating racial science.

Indeed, it was intended as propaganda. Based on their reanalysis of Boas’s data published in the Proceedings of the National Academy of Science (pdf), physical anthropologists Corey Sparks and Richard Jantz, while not quite accusing Boas of scientific fraud, find that his data do not show any significant environmental effects on cranial form as a result of immigration. (See summaries here and here). They also claim that Boas may well have been motivated by a desire to end race-realist views in anthropology:

While Boas never stated explicitly that he had based any conclusions on anything but the data themselves, it is obvious that he had a personal agenda in the displacement of the eugenics movement in the United States. In order to do this, any differences observed between European- and U.S.-born individuals will be used to its fullest extent to prove his point.

As a result of the massive success of this Leftist onslaught, the science of race differences languished. Whatever truths it had uncovered were forgotten.

In Raciology, the Russian journalist Vladimir Avdeyev resurrects the vast tradition of research on the physical anthropology and psychology of race differences. His book is an exhaustive summary of research in the field from the 18th century to the present. It includes a great many summaries of the research of individual scientists, many of whom have been virtually forgotten.

But Raciology is far more than a compendium of research. It also vigorously defends the idea that, as Avdeyev puts it, “the problem of race is the nerve center of world history.” It is intended to influence how people think about race in the context of history and current events.

Several themes recur throughout Raciology.

Race is overwhelmingly the result of biological inheritance, not cultural programming.

Beginning with Count Joseph Arthur de Gobineau, this body of theory and research proposed that the biologically-based racial characteristics of Whites have led them to be originators of superior cultures. The White race evolved in the north of Europe and spread south and east to be the main force behind the ancient cultures of Greece, Rome, Egypt, India, Persia, and the Hittites.

The ancestral type of the White race—called the “Nordic” race originally by Joseph Egorovich Deniker—is characterized by blond hair, blue eyes, light skin, tall stature, and dolichocephalic (long-headed) skull with a well-developed prefrontal area (the area of the brain associated with intelligence, impulse control, and decision making).

Houston Stewart Chamberlain may be considered paradigmatic of a theorist who proposed that northern Europeans are a superior people.

All outstanding peoples that appeared starting in the 6th century in the role of true deciders of the fate of humanity as founders of nations and creators of new thinking and original art, were mainly of German origin. The creations of the Arabs stand out for their short duration; the Mongols only destroyed but they created nothing; the ingenious Italians of the Middle Ages were all émigrés, or of the north which was saturated with Lombard, Gothic, or Frankish blood, or they were Germano-Hellenes of the south; in Spain, the creative element was the Visigoths. The awakening of the Germans forms the foundation of European history, for their worldwide historical significance as founders of a completely new civilization and a completely new culture. [Introduction to The Foundations of the 19th Century]

Nevertheless, Avdeyev notes that, despite Chamberlain’s views on the centrality of the Germanic peoples, he advocated a union of Celtic, Germanic, and Slavic peoples in defense of the White race. Indeed, a theme of Raciology is that “the scientists of Germany well understood that the differences between the Germans and the Russians were extremely insignificant.” In fact, Avdeyev notes that Russians have a higher percentage of light hair and eyes than the European population generally.

Naturally, the idea that Whites had superior traits went along with eugenic ideas of racial betterment. In the words of German racial theorist Hans F. K. Günther, quoted by Avdeyev, the question is “whether we have enough courage to prepare a world for future generations, [by creating a race] that has purged itself in racial and eugenic terms.”

Geneticist Fritz Lenz, writing in 1934, viewed creating and maintaining a superior race as the ultimate struggle:

Undoubtedly, one may lead our race to such an ascent and flowering like it has never achieved before. But if we lose heart, our Nordic race will utterly die… Before us stands the greatest task of history.

That is, active efforts must be made to preserve the best elements and to rid the race of detrimental elements by discouraging reproduction of those who are prone to criminality, low intelligence, or psychiatric disorders. Avdeyev expresses the fundamental goal of eugenics as follows:

Our main goal is crystal-clear: the creation of a new, super-perfected White Race, the moral and physical degradation of which has reached its limit.

Compare American writer Lothrop Stoddard, writing in 1920:

The eugenic ideal is… an ever-perfecting super race. Not the “superman” of Nietzsche—that brilliant yet baleful vision of a master caste, blooming like a gorgeous but parasitic orchid on a rotting trunk of servile degradation, but a super race, cleansing itself throughout by the elimination of its defects, and raising itself throughout by the cultivation of its qualities.” [Lothrop Stoddard, Revolt against Civilization: The Menace of the Under-man; emphasis in original]

However, despite the great flowering of culture emanating from Europe, and despite the knowledge that Europeans and their culture dominated the planet, there is also a pessimism that pervades this literature—the idea that White racial elites tend to become eroded over historical time because of admixture with lesser types.

It was common among these thinkers to assert that the depletion of the Nordic racial stratum accounts for the decline of Greece, Rome, the Hindus, the Persians, and other Nordic civilizations. For example, Ludwig Woltmann:

The blonde element of the people defines its cultural worthiness, and the fall of great cultures is explained by the dying out of this element.

Eugen Fischer:

[In Greece] the death of the families of fully-vested citizens and the admission of the descendants of slaves and the aboriginal population as citizens, led… to collapse. Rome died of race mixing and the products of degeneracy.

And finally, Otto Reche, writing in 1936:

That which we call “world history” is in essence nothing more than the history of the Indo-Germans and their achievements; the powerfully rousing and simultaneously tragic song about the Nordic race and its idealism; a song which tells about how the strength of the race did what seemed impossible and reached for the stars, and how the strength quickly dried up when the “law of race” was forgotten, when the Nordic man ceased to preserve the purity of his blood and strongly mixes with races [that are] less gifted in cultural terms.

The psychological traits attributed to Nordics are principled moral behavior and idealism, high intellect, inventiveness, and, in the words of Gustav Friedrich Klemm, a proclivity to “constant progress” and science:

Members of that race most often strive for the unknown, for the sake of a pure idea, driven by the thirst of knowledge, and not self-seeking interest.

[Here MacDonald extensively summarizes his views on the handicaps of Nordic individualism before Semitic collectivism and ends his review thus:]

Raciology is a most welcome development. The anti-racial theorizing of Boas and his followers continues to overshadow the current era. Such views are in their essence political movements against European peoples masquerading as science, designed to disarm Europeans—to make them defenseless against the onslaught of other peoples and cultures.

The reality is that the racial science that thrived in America until the 1920s and in Germany until the end of WWII coincided with an era of racial and cultural confidence among Europeans. It occurred at a time when Europe dominated the planet and was spreading its people and culture to all corners of the world.

On the other hand, the assault on this body of research has coincided with an unprecedented retreat of Europeans, not only from outposts like South Africa and Rhodesia (now Zimbabwe), but even in Europe itself, which is now being overrun by non-Whites. Countries like the United States and Australia that that were at least 90% European in 1950 are undergoing demographic transitions which predict that Europeans will be a minority with a generation or two.

During this ongoing disaster of European retreat, racial science has remained undeveloped and largely forgotten. It is to be hoped that a resurgence of racial science as outlined in Raciology will be part of a general resurgence of the European peoples. It is certainly a step in the right direction.

Arthur de Gobineau’s

Essai Sur L’Inégalité des Races Humaines

“We (Wagner and Cosima) have done nothing but talk about you and your Essay since noon, when my husband came to tell me of the pleasure and interest he has found in reading chapter thirteen, which has absorbed him since he began it. Parsifal has been cornered into reading your books!! I am not able to express how much we love and admire this masterpiece…”

Letter of Cosima to Gobineau of March 27, 1881

Arthur_de_Gobineau

The Essai Sur L’Inégalité des Races Humaines (Essay on the Inequality of Human Races), of which only the first volume is available in English, is a book published in 1853 and 1855 by the French philosopher Joseph Arthur de Gobineau. It is considered the initial work of racialist philosophy. Below I reproduce an abridged translation of the introduction by Adriano Romualdi.

There are books that act on the reality of many of the political events and, out of the narrow circle of the discussion, become a powerful idea, myth and blood supplying historical processes. The most typical is undoubtedly Marx’s Capital, a historical-economic study that has become religious dogma, battle gun and gospel. To these books belongs the Essay on the Inequality of Human Races of Count Gobineau, ignored during the time the author lived but released in Germany after his death.

Arthur de Gobineau was born in Ville d’Avray in 1816 to a family of ancient Norman origin. Shortly before his death, in his Histoire d’Ottar Jara he would relive the events of the Viking conqueror that reached the coast of France, giving rise to his family. Gobineau’s father was a captain in the Royal Guard of Charles X. After the revolution of 1830 he departed to live in Britain while the son went to study in Switzerland. There Gobineau learned German and peered into the vast prospects opened by Germanic philology in those years. Since Friedrich Schlegel in his Ueber die Sprache und Weisheit der Inder taught affinity between European languages and Sanskrit he assumed an Aryan migration from Asia to Europe. In 1816, Bopp, with his Greek grammar, compared Sanskrit, Persian, Greek, Latin and founded Indo-European philology. Meanwhile, the Brothers Grimm rediscovered Edda and Germanic poetry, reviving the old heroism and primordial mythology while Kart O. Müller found in the Dorians (Die Dorier, 1824) the Nordic soul of ancient Greece. Thus Gobineau was familiar from his adolescence with a world that European culture was slowly assimilating.

In 1834 Gobineau went to Paris. He was not rich and tried to steer through as a writer and journalist. Of his literary works, many pages of Le Prisionnier Chancheux, Ternote, Mademoiselle Irnois, Les Aventures de Nicolas Belavoir and E’Abbaye of Thyphanes have withstood the erosion of time.

An article in the Revue de deux Mondes put him in touch with Alexis de Tocqueville, the famous author of Democracy in America, also of old Norman lineage. This friendship joined them through a lifetime despite their strong differences: Tocqueville, the aristocrat, resigned with melancholy by accepting democracy as a reality of the modern world while Gobineau, another aristocrat, rebelled and identified civilization with the work of a master race.

Tocqueville was appointed Foreign Minister and called his friend as his chief of staff. On the eve of the Napoleonic coup Tocqueville resigned but Gobineau put on a brave face to the Caesarism. He entered diplomacy and was the first secretary to take the delegation of Bern. It was in Berne where he wrote the Essai Sur L’Inégalité des Races Humaines. The first two volumes appeared in 1853, and more in 1855.

The book incorporates the movements of the great discovery of the Indo-European unity, i.e., a large extended Aryan family from Iceland to India. The Latin word pater, the Gothic fadar, the Greek patér and the Sanskrit derivations are revealed as originating from a single word. But if there has been a primary language of which several languages have branched, there must be a major lineage that existed, moving from its original home, and spread this language in the vast space between Scandinavia and the Ganges. It was the people that named themselves Aryans, a term with which the rulers are referred to themselves as opposed to the natives of the conquered lands (compare the Persian and the Sanskrit for arya = noble, pure; the Greek àristos = best , the Latin herus = owner, the soldierly Germanic Ehre = honor).

This is where Gobineau’s reasoning is channeled, mobilizing for his thesis ancient Indian texts revealing these prehistoric Aryans—tall, blond, with blue eyes—piercing into India, Persia, Greece, and Italy to make the great ancient civilizations flourish. Every civilization comes from an Aryan conquest, from the organization imposed by an elite of Nordic lords over a mass population.

Comparing each of the three great racial families the superiority of the Aryan appears to us evident. “If his [the black man’s] mental faculties are dull or even non-existent”—writes Gobineau—“he often has an intensity of desire, and so of will, which may be called terrible. Consequently, the black race is an intensely sensual, emotional radically race, but lacks of will and clarity of the organizer.” The yellow race stands before the black but it differs from the true creative will. Here we also have a race of second order, a kind infinitely less vulgar than the black but that lacks audacity, toughness and that sharp, heroic intelligence expressed in the gracile Aryan face. Civilization is thus a legacy of blood and is lost with the melting pot of blood. This is the explanation that Gobineau offers us about the tragedy of world history.

Gobineau’s key concept is degeneration, in the proper sense of the word, which is expressed in the growing apart from one’s own original type (the Germans would speak of ­­Entnordung or denordization). Ancient peoples have disappeared because they have lost their Nordic integrity, and this can occur to modern man as well. “If the empire of Darius had, at the battle of Arbela, been able to fill its ranks with Persians, that is to say with real Aryans; if the Romans of the later Empire had had a Senate and an army of the same stock as that which existed at the time of the Fabii, their dominion would never have come to an end.”

The fate that overwhelmed ancient cultures also threatens us. The democratization of Europe, which began with the French Revolution, represents the revolt of the servile masses with their hedonistic and pacifist values against the heroic ideals of Nordic aristocracies of Germanic origin. Equality, that for a time was just a myth, threatens to become reality in the infernal cauldron where the superior mixes with the inferior and what is noble is bogged down into the ignoble.

If today the Essai Sur L’Inégalité des Races Humaines appears aged in many features, it retains a substantial validity. Gobineau has the great merit of having first addressed the problem of the crisis of civilization in general and the West in particular. In a century stunned by the commoner myth of progress, he dared to proclaim the fatal decline of every culture and the senile and crepuscular nature of the citizens of a rationalist civilization. Without Gobineau’s work, without the serious, solemn chiming bumps in the prelude of his Essai, all of modern literature about crises by Spengler, Huizinga and Evola is unimaginable.

Gobineau’s great work on the inequality of the races was completed, but the French culture did not take notice. Tocqueville tried to comfort Gobineau prophesying that his book would be introduced into France from Germany.

Gobineau died suddenly in Turin in October 1882. Nobody seemed to notice his disappearance. It was the Germans who valorized him. Wagner opened its columns of the Bayreuther Blätter; Hans von Wolzogen, Ludwig Schemann and Houston Stewart Chamberlain announced his work. It was Ludwig Schemann who founded the cult of Gobineau by instituting an archive near the University of Strasbourg, then in Germany. In 1896 Schemann founded the Gobineau-Vereinigung, which would spread Gobineauism throughout Germany. In 1914 Schemann had an influential network of friends and protectors and the Kaiser himself subsidized it.

On the trail of the work of Gobineau, racialism was born: Vacher de Lapouge, Penka, Pösche, Wilser, Woltmann, H. S. Chamberlain and after the war Rosenberg, Hans Günther and Clauss retook Gobineaunian intuitions and amplified them with a vast doctrinal body. In 1933 National Socialism, assuming power in Germany, officially recognized the ideology of race. Thus what Wittgenstein had prophesied about Gobineau was fulfilled: “You say you are a man of the past, but in reality you are a man of the future.”

Sparta – IV

This specific chapter of Sparta and its Law has been moved: here.

If you want to read the book Sparta and its Law from the beginning, click: here.

SS Pamphlet

Der Reichsführer Heinrich Himmler
SS/SS-Hauptamt (1943?)

 
The development of German culture has not followed a steadily rising course. Decades of no growth are followed by periods of slow but steady progress, then new ideas suddenly appear that transform our culture in fundamental ways. A new view of the world opens up, giving us entirely new ideas of our nature and our environment that can only gradually be investigated. They give our people the opportunity for new growth, new flowering, new possibilities.

The 15th and 16th centuries during the Middle Ages were a period when the Nordic spirit found characteristic expression in the Copernicus’ teaching that the earth revolved around the sun. The earth, which formerly was thought to be the center of the universe, became a small planet that was just as subject to the harmony of eternal laws as the course of the stars. The former world of appearances collapsed, and the Nordic spirit opened the door to a new scientific worldview. As a result of his revolutionary discovery, the worldview the Medieval Church had so successfully built to control people’s minds gradually fell apart over the following centuries. Today’s scientifically-based worldview freed us from the spiritual domination of the priesthood. We owe to it our great advances in technology, the sciences, and economics.

Today we are in the middle of another revolutionary epoch. Revolutionary scientific understandings of genetics and race have found political expression in the National Socialist world view. Once again a world of appearances collapsed, which had concealed from our eyes the true nature of humanity and the connections between body, soul, and spirit.

The foundation of the Christian worldview is the doctrine of the separation of body and soul; the soul and spirit belong to a world independent of the physical, free of natural laws, and they are even to a certain degree able to free the human body from its natural setting.

It is a major shift when racial theory recognizes the unity of body, soul and spirit and sees them as a whole that follows the eternal laws of nature.

A new epoch is coming, one perhaps even more revolutionary than that resulting from Copernicus’s work. Ideas about humanity and peoples that have endured for millennia are collapsing. The Nordic spirit is struggling to free itself from the chains that the Church and the Jews have imposed on Germandom. And it is not only a spiritual battle, for it finds expression in National Socialism’s struggle for power, as well as in today’s battlefields to the east and west. The coming victory will bring a fundamental change in our view of the world, and opens the way for Nordic mankind to a new and greater future.

The enemies of the National Socialist worldview
and their doctrine of the equality of humanity


The Churches

The Christian Church taught the equality of humanity from the beginning, and realized it in the areas it dominated. The Jew Paul was above all responsible for the idea, despite his pride in his pure Jewish ancestry. He won the inhabitants of the Roman Empire for the new faith.

The Roman Empire experienced considerable racial mixing, which encouraged the rapid spread of the doctrine of racial equality. Anyone could become a Christian, whether Roman, Greek, Jew, Negro, etc. As Christians they were all the same, for the important thing was that they belonged to the Church and accepted its teachings. The only differences that counted were those between believers and unbelievers, and between priests and the laity within the Church. Since all men were created in God’s image, all needed to be won for the Church. The goal is a unified humanity united in an all-encompassing Church led by the priests. The clearest expression of this comes in Pope Pius XI’s statement on 29 July 1938: “One forgets today that the human race is a single, large and catholic race.”

This religious doctrine did not come from the native religion of a race or of a racially pure people. It developed in the Orient during a period of racial chaos from the most varied cultures and found its final form under Byzantine influence.

Does the same soul dwell in these differing bodies?

Being absorbed into the Christian community and receiving Christian education did nothing to change or improve the nature or life styles of the various peoples, however. They were only rendered uncertain of their true nature, meaning that foreign influences interfered in areas where only blood should speak, for example the relations between men and women, spousal selection, the relationship between family and people, indeed in relations to foreign customs and life styles.

In over a thousand years, Christianity has not succeeded in raising the cultural level of Negroes or South American Indians. But the Church has built walls where none should exist, for example those between Germans of varying confessions. And it has torn down walls that nature established by blessing marriages between Aryans and Jews, Negroes and Mongols. It took millions of valuable people from their god-ordained roles in the people’s community and put them in monasteries or the priesthood. Its doctrines are responsible for the fall of races, peoples and cultures.

The healthy instincts of the German peoples resisted its foreign teaching from the beginning, or tried to give it its own stamp. Nordic people fought against it for centuries. Meister Elkhart said over 600 years ago: “The divine is in me, I am a part of it; I can recognize God’s will without the help of priests.” Luther told Christians to listen to themselves and act according to their consciences. But the tragedy of the Reformation is that began as a German revolution, but ended in a battle over dogmas, and Luther finally bound the conscience to the Jewish teachings of the Bible.

Copernicus, Kepler, Galileo and many other scientists began the battle between modern science and Church dogma, The Nordic scientific spirit can only accept as true what is in accord with science and experience. Today even the once immovable Church is asking questions about the equality of humanity. The National Socialist worldview, based on the knowledge of the laws of inheritance and the inequality of the races, will succeed in overcoming this ancient false teaching and return the German people to its native worldview.

Liberalism

The French Revolution (1789) introduced Europe to a new guiding idea, summarized in the phrase “Freedom, Equality, Brotherhood.”

It was an uprising of racially inferior elements who took over ideas that in part had entirely different racial origins, and could only be perverted by them. The Jews had a decisive influence.

Like the Church, liberalism taught that all people were equal, that there were no value differences between the races, that external differences (e.g., body type, skin color) were unimportant. Each person, regardless of race, might be a hero or a coward, an idealist or a materialist, creative or useless to society, militarily able, scientifically able, artistically gifted. The environment and education were the important elements that made men good and valuable. If one provided the proper environment and freed people from their chains, the peoples would join to develop their abilities in a unified humanity, and eternal peace would result. Therefore liberalism demanded equality for all, the same opportunities for everyone, in particular the Jews, equality and freedom in the economic sphere, etc.

We Germans have seen where such doctrines lead. Liberalism tore down the structures that held races and peoples together, releasing the destructive drives. The result was economic chaos that led to millions of unemployed on the one side and the senseless luxury of economic jackals on the other. Liberalism destroyed the people’s economic foundations, allowing the triumph of sub-humans. They won the leading role in the political parties, the economy, the sciences, arts and press, hollowing out the nation from inside. The equality of all citizens, regardless of race, led to the mixing of Europeans with Jews, Negro, Mongols, and so on, resulting in the decay and decline of the Aryan race.

All that Nordic civilization had won from the powers of darkness in the areas of culture, science, and freedom was threatened at the instant when the Jews and other inferior elements gained power. European domination of the world collapsed as the result of the World War, and the best of the Germanic peoples, the Germans, faced the danger of decline. Adolf Hitler alone rescued Germany and all of Europe from this fate.


Marxism

The most dangerous opponent of our worldview at present is Marxism, and its offspring Bolshevism. It is a product of the destructive Jewish spirit, and it is primarily Jews who have transformed this destructive idea into reality. Marxism teaches that there are only two classes: the owners and the property-less. Each must be destroyed and all differences between people must be abolished; a single human soup must result. That which formerly was holy is held in contempt. Every connection to family, clan and people was dissolved. Marxism appeals to humanity’s basest drives; it is an appeal to sub-humans.

We have seen firsthand where Marxism leads people, in Germany from 1919 to 1932, in Spain and above all in Russia. The people corrupted by Liberalism are not able to defend themselves against this Jewish-Marxist poison. If Adolf Hitler had not won the battle for the soul of his people and destroyed Marxism, Europe would have sunk into Bolshevist chaos. The war in the East will lead to the final elimination of Bolshevism; the victory of the National Socialist worldview is the victory of Aryan culture over the spirit of destruction, the victory of life over death.


The Jew

The Jews were behind the teachings of equality by the Church, Liberalism and Marxism. They were the first and most fanatic proponents of the idea. The Jew Paul spread the Christian doctrine of equality. Freemasonry dominated the intellectual world of the French Revolution, and Liberalism grew out of Freemasonry. The Portuguese Jew Ricardo, the “father of classical national economics,” is the prophet of the liberal economic theory of free trade and economic piracy. The foundation of Marxism and Bolshevism is Das Kapital, by the Jew Mardochai (Marx).

How did the Jew gain this destructive power over the European peoples? The Jews are a mixed race. The essential characteristic that separates them from all other races and peoples is the instinct for parasitism.

The Jews themselves are most clear about this. Karl Marx, the author of Das Kapital says:

What is the essential trait of Jewry? Practicality, self-interest.
What is the culture of the Jew? Haggling.
What is his God? Money.

The Jewish philosopher Spinoza said: “What we require is simple: that we control everything necessary for our own good.”

The parasitic nature of the Jews is clear in its ability to adjust to the host peoples. A characteristic example is the relationship of the Jew to language: Even before our era the Jewish people had changed its language several times. Wherever they went, they took on the host language, though they were generally unable to conceal their racial additions.

Yet the Jews are one of the most racially conscious peoples. The laws of the Old Testament and the Talmud strongly prohibit marriage with non-Jews. Leading Jews have always stressed the importance of race and racial purity. Even the Soviet Union, otherwise opposed to race, had passed measures to protect Jewish blood.

The most familiar statement comes from the Jew Benjamin Disraeli (originally d’Israeli, later Lord Beaconsfield), the longtime British prime minister:

No one may be indifferent to the racial principle, the racial question. It is the key to world history. History is often confusing because it is written by people who did not understand the racial question and the aspects relevant to it… Race is everything, and every race that does not keep its blood from being mixed will perish… Language and religion do not determine a race—blood determines it.

His parasitic nature led the Jew to hold his own race pure, and to strike other races at the core of their being, their racial nature. Only when a people’s racial purity has been destroyed is the Jew able to develop freely and without restraint.

Disraeli’s political policies prove that many Jews consciously work to destroy racial purity. He made Queen Elizabeth Empress of India, creating an opening in England for oriental life styles. He misled the English people with the notion of an Oriental Empire, thereby dulling and falsifying English racial instincts. The Jew also betrayed the peoples of Russia with images of heaven on earth, leading to race mixing to a vast degree, greatly speeding up a process of decay already in progress.

The Jew could realize his plans for world domination only when Russia had become weak, without instincts, without culture. That is how we understand Mommsen’s description of the Jewish people as the “ferment of decomposition.” As a result, there can never be peace, but only combat, between the Jew and racially aware peoples. Europe will have defeated this threat only when the last Jew has left our part of the planet. The Führer’s words at the beginning of the war will be fulfilled: The German people will not be destroyed in this war, but rather the Jew.



The racial question as the decisive question for our people

Whenever the existence of a people is threatened, the foundation of their development and rise becomes important. The history of every great nation shows a clear idea of its uniqueness and a rejection of foreign races. This attitude is as innate in people as it is in animals. This becomes problematic only when peoples disobey god-ordained laws, when the destructive ideas of equality destroy their instincts, when racial mixing develops. It is then usually too late to turn around, and the decline of the peoples can no longer be stopped. Warning voices were raised in the 18th and 19th centuries when Liberalism began to destroy the peoples of Europe. Gobineau recognized with sure perceptiveness the danger of race mixing. H. St. Chamberlain followed him, as did many others, above all Hans F. K. Günther, who wrote The Racial Nature of the German People.

We owe these Nordic scientists this revolutionary knowledge: Humanity is not equal. Just as plants and animals are of different types, so, too, are people. Each of these types inherits certain characteristics, which distinguish it from all other types, from all other races. Racial differences are physical, spiritual, and intellectual. The most important differences are in the spiritual and intellectual areas, in life styles. Racial science is further supported by advances in genetics. Nordic scientists probed ever deeper into the secrets of life and nature. Gregor Mendel was the first to discover the laws of genetics, opening the way to understanding one of God’s greatest secrets, the nature and continuation of life.

Genetics tells us that characteristics are passed unaltered from generation to generation, and that spiritual and other characteristics are inherited along with physical ones. The environment can only influence what is already present in the genes. Unlike animals, a person does not have a single environment, but also lives in the cultural world of his race and people. This too determines the development of his inherited traits. His culture comes from his inheritance. Therefore, the race to which we belong determines the life we are born into, and the life we pass on.


Racial differences

Races differ not only in their natures, but also in their values. Some races have great creative gifts; others over the centuries never raise themselves above the most primitive level. Think of the fruitful plains of the Ukraine, and imagine what German industry and German ability could have done with them! Compare them with the sandy soil of Mark Brandenburg. The smallest village there displays a culture that towers over Bolshevism’s model cities and collective farms.

Caption: A Russian Village in the fertile Ukraine,
a German farm on land wrested from the sea.
The environment does not form people…
…people form the environment.

The accomplishments of the Nordic race are the highest of any race in Europe. This is shown in many splendid cultural monuments, not only on European soil, but also deep in Asia and Africa. The investigations are at an early stage, but we already know that there is hardly a nation in North Africa, the Near East, Iran, India and as far as Turkistan that does not show wonderful evidence of Nordic cultures. It must fill us with pride that in our own homeland, in Germany, culture has bloomed in unbroken lines for more than 5000 years, created by people of our blood, our nature, our ancestry.


Race is the decisive force in the life of the peoples

Race is the decisive and molding force in the life of the nations. Language, culture, customs, piety, traditions, life style, but also laws, governmental forms and economies, the whole variety of life is racially determined.

Only racially higher peoples are creators and bearers of a high culture. Only they determine the course of events. Inferior races have no history. They lack the necessary ability, the ability to master their own fate. Only racially advanced peoples have this ability; races that do not have the courage to make history have no history. The life of a people does not develop mechanically, nor does it develop steadily. It is a constant struggle with nature and the environment, and above all with other peoples. It is an eternal battle, an eternal struggle. There is no unified, gradual development of all peoples to a common goal. Cultures rise and fall and peoples vanish without others being able to build on their foundation. Each people have unique racial elements that determine its life style and culture, elements that only it can develop and fill with new life.

Peoples are creative and significant only as long as they preserve and keep pure their racial inheritance. The decline of a people’s culture is always the result of race mixing and a decline in racial quality. Any change in the racial makeup of a people leads to a change in its nature and its culture. If the race that gave a people its nature is debased by mixing with foreign and inferior races, the people’s culture will perish and can never again be restored to full life.

A philosophy that assumes human equality and teaches that all of humanity is part of a common, step-by-step process of development is an error or else a conscious lie. There is no common development of all of humanity. The results of all serious investigations provide evidence against this viewpoint.


Human history is the history of peoples

The history of peoples is racially determined. It is racial in nature.

It is equally false to think that cultures, like individual organisms, follow the laws of growth and decline—that every culture must eventually perish. History provides many examples of peoples that endure for millennia, reaching ever new levels, as long as they maintain their racial purity. Only those peoples perish that ignore their culture—those who act against the law of blood, those that do not maintain the purity of the leading and guiding race.

Since the rise or fall of a people’s culture depends above all on the maintenance, care, and purity of its valuable racial inheritance, every responsible statesman must be concerned with racial policy, and do everything possible to maintain the purity of the racial inheritance for the future. Adolf Hitler was the first statesman in history to recognize this and base his policies on it. The world-spanning war that the German people are waging under his leadership is the battle of the Nordic Race against the forces of chaos and racial decay. It is decisive for the future of our Germanic culture, for the purity of the racial elements that make our culture, and for the fate of Europe as a whole.


The triumph of racial thinking

The new scientific understanding of the importance of blood for the existence of the German people and its culture did not win without a struggle. Our people’s thinking was misled by the forces of the Church, Liberalism, Bolshevism, and Jewry. Only the victory of Adolf Hitler and the National Socialist worldview enabled the German people to think racially. The worldview appeals to the Nordic blood inheritance of each German. We have it to thank for the enormous progress of our people after 1933, and for the unprecedented triumphs of its army in building a new order in Europe and the world. Destroying Jewry will remove the final cause that led to the decline and fall of Europe and its culture.

When National Socialism took power in Germany, most citizens did not understand the revolutionary significance of racial science and genetics. The victory of racial thinking in so short a time is astonishing. Scientific knowledge often requires decades, even centuries, to enter a people’s thinking. The worldview Adolf Hitler developed, based on these incontrovertible scientific results, enabled the greater part of our people to be persuaded of the correctness and decisive significance of racial thinking.

Even in other parts of the Germanic world where the influence of Liberalism has been the strongest and most persistent (e.g. Sweden ) people are realizing the historical significance and value of common Nordic blood and the importance of keeping it pure. They recognize that even today the North Germanic peoples are endangered.

The other peoples of Europe too, above all our allies, are recognizing the importance of racial thinking. A racial manifesto of leading Italian scientists in Fascist Italy on 14 July 1938 affirmed racial thinking clearly.

The seventh of ten points is: “It is time for Italians to openly affirm racial thinking. Italian racial policy must be Italian in nature, and follow the Aryan-Nordic model.” Point 8 said: “It is necessary to make a clear distinction between the Mediterranean peoples of Europe on the one side and the Oriental and African peoples on the other. Point 9 said: “The Jews are of non-Italian blood.” Point 10 added: “The pure European physical and spiritual traits of the Italians may not be altered. The pure European character of the Italians will be changed by mixing with any other non-European race, which is the carrier of a culture other than the ancient Aryan culture.”

This racial manifesto clearly recognizes the biological differences between the human races, and draws the necessary conclusions from that scientific knowledge. It is not a mere imitation of National Socialist thinking. Its significance is that a second great power, building on its own scientific foundations, recognizes the significance of racial thinking and sees maintaining the purity of its good blood as its most important task.

Practical measures soon followed the manifesto. An example was the 1938 law that banned marriages between Italian citizens and the colored (“colonial subjects”).

Each of Europe’s peoples must return to the source of its existence and affirm its racial uniqueness if it is to be renewed in the way the German people has been under National Socialism.

In recent years, most European peoples have found the will to protect their racial purity against mixing. The Jews are increasingly excluded from economic life, and marriages with Jews are forbidden. Examples are Slovakia, Rumania, Hungary, Croatia, and Bulgaria.

Halfway solutions always prove useless. When any kind of back door is left open, the Jew gets around the intentions of the lawmakers. European nations are increasingly coming to the realization that the Jewish question can be solved only as a racial question, and that only racial thinking consistent with natural laws can guarantee the life and characteristics of the individual peoples.

Adolf Hitler introduced a new era in the history of Europe and the world. A new world is rising. The barriers of centuries are falling. Empires are declining and a new order under the leadership of young people is rising. The spiritual revolution of our age is just as significant. The spiritual and political boundaries have probably never been clearer than they are today. The lines are clear everywhere.

The Second World War is a struggle between two worldviews and two ways of life. Our enemy hates us because we have recognized that the single raw material that cannot be replaced is the raw material that the German people have more of than any other people on earth, our good blood, which is our Nordic inheritance. They hate us because they know that we hold the key to victory, to our future, and to the eternal Reich of all Germans.


Race and people

“The human soul does not exist independent of the body, as the Church teaches. Body and soul are an inseparable unity. The living body is the manifestation of the soul.” We do not want to be the last of a millennia-old advanced culture that ends with us, but rather “members of an unending chain extending from our most ancient ancestors to our distant grandchildren.”

Will Durant on race

Chapter IV of Will and Ariel Durant’s The Lessons of History is titled “Race and History.” Although one of my favorite books is Will Durant’s The Story of Philosophy (1926), the Durants were already in the train on its way to political correctness when, after the ten first volumes of their monumental The Story of Civilization (1935-1967), they published The Lessons of History in 1968.

It is symptomatic that in the blogosphere people like to quote chapter passages where the Durants subscribed to political correctness in racial maters (search for “Chapter IV” here): blaming the environment, not blacks, for the poor cultures at Sub-Saharan Africa and concluding the chapter with the sentence that “racial antipathies” cannot be cured except by “a broadened education.”

Apparently the Durants were completely ignorant about IQ studies and HBD in general (see this splendid interview of Henry Harpending by Craig Bodeker). Also, when in the chapter on race in The Lessons of History they write about Mayan and Aztec cultures they completely ignore that both cultures were based on organized serial killing. (See for example my own book chapter on pre-Columbian cultures, a subject that I am far more knowledgeable than the Durants.)

If any “lesson of history” has been learnt it is that you can write ten or eleven thick volumes about civilizations and, still, be totally immersed in the Matrix of your own age and culture.

Below, the complete Chapter IV, where the Durants try to rebutt the theory of Madison Grant:



There are some two billion colored people on the earth, and some nine hundred million whites. However, many palefaces were delighted when Comte Joseph-Arthur de Gobineau, in an Essai sur l’inégalité des races humaines (1853-55), announced that the species man is composed of distinct races inherently different (like individuals) in physical structure, mental capacity, and qualities of character; and that one race, the “Aryan,” was by nature superior to all the rest:

Everything great, noble, or fruitful in the works of man on this planet, in science, art, and civilization, derives from a single starting point, is the development of a single germ; … it belongs to one family alone, the different branches of which have reigned in all the civilized countries of the universe… History shows that all civilization derives from the white race, that none can exist without its help, and that a society is great and brilliant only so far as it preserves the blood of the noble group that created it.

Environmental advantages (argued Gobineau) cannot explain the rise of civilization, for the same kind of environment (e.g., soil-fertilizing rivers) that watered the civilizations of Egypt and the Near East produced no civilization among the Indians of North America, though they lived on fertile soil along magnificent streams. Nor do institutions make a civilization, for this has risen under a diversity, even a contrariety, of institutions, as in monarchical Egypt and “democratic” Athens. The rise, success, decline, and fall of a civilization depend upon the inherent quality of the race. The degeneration of a civilization is what the word itself indicates—a falling away from the genus, stock, or race. “Peoples degenerate only in consequence of the various mixtures of blood which they undergo.” Usually this comes through intermarriage of the vigorous race with those whom it has conquered. Hence the superiority of the whites in the United States and Canada (who did not intermarry with the Indians) to the whites in Latin America (who did). Only those who are themselves the product of such enfeebling mixtures talk of the equality of races, or think that “all men are brothers.” All strong characters and peoples are race conscious, and are instinctively averse to marriage outside their own racial group.

In 1899 Houston Stewart Chamberlain, an Englishman who had made Germany his home, published Die Grundlagen des neunzehnten Jahrhunderts (The Foundations of the Nineteenth Century), which narrowed the creative race from Aryans to Teutons: “True history begins from the moment when the German with mighty hand seizes the inheritance of antiquity.” Dante’s face struck Chamberlain as characteristically German; he thought he heard unmistakably German accents in St. Paul’s Epistle to the Galatians; and though he was not quite sure that Christ was a German, he was confident that “whoever maintains that Christ was a Jew is either ignorant or dishonest.” German writers were too polite to contradict their guest: Treitschke and Bernhardi admitted that the Germans were the greatest of modern peoples; Wagner put the theory to music; Alfred Rosenberg made German blood and soil the inspiring “myth of the twentieth century”; and Adolf Hitler, on this basis, roused the Germans to slaughter a people and to undertake the conquest of Europe.

An American, Madison Grant, in The Passing of the Great Race (1916), confined the achievements of civilization to that branch of the Aryans which he called “Nordics”—Scandinavians, Scythians, Baltic Germans, Englishmen, and Anglo-Saxon Americans. Cooled to hardness by northern winters, one or another tribe of these fairhaired, blue-eyed “blond beasts” swept down through Russia and the Balkans into the lazy and lethargic South in a series of conquests marking the dawn of recorded history. According to Grant the “Sacae” (Scythians?) invaded India, developed Sanskrit as an “IndoEuropean” language, and established the caste system to prevent their deterioration through intermarriage with dark native stocks. The Cimmerians poured over the Caucasus into Persia, the Phrygians into Asia Minor, the Achaeans and Dorians into Greece and Crete, the Umbrians and Oscans into Italy. Everywhere the Nordics were adventurers, warriors, disciplinarians; they made subjects or slaves of the temperamental, unstable, and indolent “Mediterranean” peoples of the South, and they intermarried with the intermediate quiet and acquiescent “Alpine” stocks to produce the Athenians of the Periclean apogee and the Romans of the Republic. The Dorians intermarried least, and became the Spartans, a martial Nordic caste ruling “Mediterranean” helots. Intermarriage weakened and softened the Nordic stock in Attica, and led to the defeat of Athens by Sparta in the Peloponnesian War, and the subjugation of Greece by the purer Nordics of Macedonia and Republican Rome.

In another inundation of Nordics—from Scandinavia and northern Germany—Goths and Vandals conquered Imperial Rome; Angles and Saxons conquered England and gave it a new name; Franks conquered Gaul and gave it their name. Still later, the Nordic Normans conquered France, England, and Sicily. The Nordic Lombards followed their long beards into Italy, intermarried, and vitalized Milan and Florence into a Renaissance. Nordic Varangians conquered Russia, and ruled it till 1917. Nordic Englishmen colonized America and Australia, conquered India, and set their sentinels in every major Asiatic port.

In our time (Grant mourned) this Nordic race is abandoning its mastery. It lost its footing in France in 1789; as Camille Desmoulins told his cafe audience, the Revolution was a revolt of the indigenous Gauls (“Alpines”) against the Teutonic Franks who had subjugated them under Clovis and Charlemagne. The Crusades, the Thirty Years’ War, the Napoleonic Wars, the First World War depleted the Nordic stock and left it too thin to resist the higher birth rate of Alpine and Mediterranean peoples in Europe and America. By the year 2000, Grant predicted, the Nordics will have fallen from power, and with their fall Western civilization will disappear in a new barbarism welling up everywhere from within and from without. He wisely conceded that the Mediterranean “race,” while inferior in bodily stamina to both the Nordics and the Alpines, has proved superior in intellectual and artistic attainments; to it must go the credit for the classic flowering of Greece and Rome; however, it may have owed much to intermarriage with Nordic blood.

Some weaknesses in the race theory are obvious. A Chinese scholar would remind us that his people created the most enduring civilization in history—statesmen, inventors, artists, poets, scientists, philosophers, saints from 2000 b.c. to our own time. A Mexican scholar could point to the lordly structures of Mayan, Aztec, and Incan cultures in pre-Columbian America. A Hindu scholar, while acknowledging “Aryan” infiltration into north India some sixteen hundred years before Christ, would recall that the black Dravidic peoples of south India produced great builders and poets of their own; the temples of Madras, Madura, and Trichinopoly are among the most impressive structures on earth. Even more startling is the towering shrine of the Khmers at Angkor Wat. History is color-blind, and can develop a civilization (in any favorable environment) under almost any skin.

Difficulties remain even if the race theory is confined to the white man. The Semites would recall the civilizations of Babylonia, Assyria, Syria, Palestine, Phoenicia, Carthage, and Islam. The Jews gave the Bible and Christianity to Europe, and much of the Koran to Mohammed. The Mohammedans could list the rulers, artists, poets, scientists, and philosophers who conquered and adorned a substantial portion of the white man’s world from Baghdad to Cordova while Western Europe groped through the Dark Ages (c. 565-c. 1095).

The ancient cultures of Egypt, Greece, and Rome were evidently the product of geographical opportunity and economic and political development rather than of racial constitution, and much of their civilization had an Oriental source. Greece took its arts and letters from Asia Minor, Crete, Phoenicia, and Egypt. In the second millennium b.c. Greek culture was “Mycenaean,” partly derived from Crete, which had probably learned from Asia Minor. When the “Nordic” Dorians came down through the Balkans, toward 1100 b.c, they destroyed much of this proto-Greek culture; and only after an interval of several centuries did the historic Greek civilization emerge in the Sparta of “Lycurgus,” the Miletus of Thales, the Ephesus of Heracleitus, the Lesbos of Sappho, the Athens of Solon. From the sixth century b.c. onward the Greeks spread their culture along the Mediterranean at Durazzo, Taranto, Crotona, Reggio Calabria, Syracuse, Naples, Nice, Monaco, Marseilles, Malaga. From the Greek cities of south Italy, and from the probably Asiatic culture of Etruria, came the civilization of ancient Rome; from Rome came the civilization of Western Europe; from Western Europe came the civilization of North and South America. In the third and following centuries of our era various Celtic, Teutonic, or Asiatic tribes laid Italy waste and destroyed the classic cultures. The South creates the civilizations, the North conquers them, ruins them, borrows from them, spreads them: this is one summary of history.

Attempts to relate civilization to race by measuring the relation of brain to face or weight have shed little light on the problem. If the Negroes of Africa have produced no great civilization it is probably because climatic and geographical conditions frustrated them; would any of the white “races” have done better in those environments? It is remarkable how many American Negroes have risen to high places in the professions, arts, and letters in the last one hundred years despite a thousand social obstacles.

The role of race in history is rather preliminary than creative. Varied stocks, entering some locality from diverse directions at divers times, mingle their blood, traditions, and ways with one another or with the existing population, like two diverse pools of genes coming together in sexual reproduction. Such an ethnic mixture may in the course of centuries produce a new type, even a new people; so Celts, Romans, Angles, Saxons, Jutes, Danes, and Normans fused to produce Englishmen. When the new type takes form its cultural expressions are unique, and constitute a new civilization—a new physiognomy, character, language, literature, religion, morality, and art. It is not the race that makes the civilization, it is the civilization that makes the people; circumstances geographical, economic, and political create a culture, and the culture creates a human type. The Englishman does not so much make English civilization as it makes him; if he carries it wherever he goes, and dresses for dinner in Timbuktu, it is not that he is creating his civilization there anew, but that he acknowledges even there its mastery over his soul. In the long run such differences of tradition or type yield to the influence of the environment. Northern peoples take on the characteristics of southern peoples after living for generations in the tropics, and the grandchildren of peoples coming up from the leisurely South fall into the quicker tempo of movement and mind which they find in the North.

Viewed from this point, American civilization is still in the stage of racial mixture. Between 1700 and 1848 white Americans north of Florida were mainly Anglo-Saxon, and their literature was a flowering of old England on New England’s soil. After 1848 the doors of America were opened to all white stocks; a fresh racial fusion began, which will hardly be complete for centuries to come. When, out of this mixture, a new homogeneous type is formed, America may have its own language (as different from English as Spanish is from Italian), its indigenous literature, its characteristic arts; already these are visibly or raucously on their way.

“Racial” antipathies have some roots in ethnic origin, but they are also generated, perhaps predominantly, by differences of acquired culture—of language, dress, habits, morals, or religion. There is no cure for such antipathies except a broadened education. A knowledge of history may teach us that civilization is a co-operative product, that nearly all peoples have contributed to it; it is our common heritage and debt; and the civilized soul will reveal itself in treating every man or woman, however lowly, as a representative of one of these creative and contributory groups.