The face of Classical Europe (I)

Were the Greeks blond and blue-eyed?


In 2013 I translated this article from the Spanish blogsite Evropa Soberana in fragmented form. Now that I am reviewing The Fair Race’s Darkest Hour for the 2015 edition, I would like to see it reproduced here in a single entry:


I remember a movie that came out in 2004. Troy was called. Naturally, many fans of Greece went to see it quite interested; some of them because they sincerely admired Hellas and its legacy. But some uncultivated specimens attended the theaters too. Everyone knows that, in our day, Greece is regarded as a mark of snobbery and sophistication even though you do not know who Orion was, or what was the color of Achilles’ hair according to mythology. The movie’s Helen (one with a look of a neighborhood slut) and Achilles (Brad Pitt) were rather cute. Adding the special effects, advertising and usual movie attendance there was no reason not to see this movie that, incidentally, is crap except for a few redeemable moments.

Upon first glance at the big screen, one of the many reactions that could be heard from the mouth of alleged scholarly individuals, was something like the following:

Outrageous: Achilles and Helen, blond and blue-eyed! Oh tragedy! Oh tantrum! Such a huge stupidity! Irreparable affront! It is obvious that Nazism, fascism, Nordicism, Francoism, anti-Semitism, homophobia and sexism are booming in Hollywood, because who would have the crazy notion to represent the Greeks as blond, when their phenotype was Mediterranean? Only the Americans could be so uneducated and egocentric and ethnocentric and Eurocentric and fascists and Nazis and blah blah…

These good people were not outraged by the desecration of The Iliad; for the absurd and fallacious script, for representing Achilles like an Australian surfer, or Helen as a cunt or the great kings as truckers of a brothel. No. They didn’t give a hoot about that. What mattered was leaving very clearly that they were sophisticated people, conscious of what was happening and that, besides being progressive democrats and international multi-culturalists without blemish, and able to pronounce “phenotype” without binding the tongue, they were also sufficiently “sincere admirers of Greece” to be indignant and losing their monocles before a blond Achilles.

The same could be said about the ultra-educated reaction to the movie 300. When it was released, we could see an outraged mass (and when we say “outraged” we are saying really outraged) complaining in the most grotesque way, by the presence here and there, of blond Spartans throughout the movie—fascist xenophobia by Hollywood and the like. How easy it is for the big mouths when there are large doses of daring ignorance involved, and when they have no idea what it stands to reason.

What I did not expect was to hear similar statements from the admirers of classical culture: people that one generously assumes they have read the Greco-Roman works or that are minimally informed—at least enough to not put one’s foot in it in a such a loudly manner. For Achilles, considered the greatest warrior of all time, and sole and exclusive holder of the holy anger, is described in The Iliad as blond, along with an overwhelming proportion of heroes, heroines, gods, goddesses—and even slaves considered desirable and worthy for the harem of the Greek warriors to seed the world with good genes.

The same could be said of the Spartans if we consider the physical appearance of their northern Dorian ancestors, who had come “among the snows” according to Herodotus. In fact, the movie 300 was too generous with the number of Spartans of dark hair, and too stingy with the number of blonds.

Whoever declares himself an admirer of classical European culture (Greece and Rome) and, at the same time, asserts that it was founded by swarthy, Mediterraneans-like-me folks is placing himself in the most uncomfortable form of self-consciousness. As I have said, if such individual really admired the classical world and bothered to read the classical works, he would have ascertained to what extent Nordic blood prevailed in the leaders of both Greece and Rome—especially in Greece. In short, those who claim being ultra-fans of Greece, Rome or both only throw garbage on themselves by demonstrating that they had not even read the original writings.

There are many truths about Nordic blood and Hellas but perhaps the most eloquent and overwhelming truth is that Greek literature is full of references to the appearance of the heroes and gods because the Greeks liked to place adjectives on all the characters, and nicknames and epithets representing their presence. So much so that it is really hard to find a swarthy character. In the case, for example, of Pindar, it is a real scandal: there is not a single character that is not “blonde,” “golden,” “white,” “of snowy arms,” and therefore “godlike.”

The blue eyes were described as γλαυκώπισ (glaukopis), which derives from γλαῦκος (glaukos), “brilliant,” “shiny.” The Roman writer Aulus Gellius, in his Attic Nights describes the concept of colors in a conversation between a Greek and a Roman. The Roman tells the Greek that glaucum (from which derives the Castilian glaucous) means gray-blue, and the Greek translates glaukopis into Latin as caesia, “sky,” i.e., sky blue. As Günther observes, the very word “iris,” of Greek origin, that describes the color of the eye, could only have been chosen by a people whom clear and bright eye colors dominated (blue, green or gray), and that a predominately swarthy people would have never compared the eye color with the image of the rainbow.

The Greek word for blond was ξανθός (xanthus), “yellow,” “gold,” “blond.” The xanthus color in the hair, as well as extreme beauty, light skin, high height, athletic build and luminous eyes were considered by the Greeks as proof of divine descent.

The physical appearance of Greek gods and heroes

DemeterDemeter as it was conceived by the Greeks. We must remember that the statues had a deeply sacred and religious character for the Hellenes and that, in addition of being works of art, they were also the height of geometric feeling and engineering, since the balance had to be perfect. The Greeks, who had a great knowledge of the analyses of features, represented in their statues not only beautiful people, but beautiful people with a necessarily beautiful soul.

There is a persistent tendency among the Hellenes to describe their idols as “dazzling,” “radiant,” “shiny,” “bright,” “full of light,” etc., something that very obviously correspond to a barely pigmented, “Nordic” appearance. To be more direct, I’ll omit these ambiguous quotes and focus on the concrete: the specific references to the color of skin, eyes, hair, and more. Where possible I’ve inserted the works, specific chapters and verses so that anyone can refer to the original passage.

• Demeter is described as “the blonde Demeter” in The Iliad (Song V: 500) and in Hymn to Demeter (I: 302), based on the mysteries of Eleusis. It is generally considered a matriarchal and telluric goddess from the East and of the pre-Indo-European peoples of Greece. However, here we should be inclined to think that, at best, she was a Europeanized goddess by the Greeks, integrated into their pantheon. The very name of Demeter comes from Dea Mater (Mother Goddess) and therefore would, in a sense, be the counterpart of Deus Pater—Zeus Pater or Jupiter, Dyaus Piter.

• Persephone, daughter of Demeter, is described as “white-armed” by Hesiod (Theogony: 913). At least it is clear here that Persephone was not a brown skinned goddess, nor that her physique coincided with the “Mediterranean” type. It is more reasonable to assume that her appearance was, at best, predominantly Nordic.

• Athena, the daughter of Zeus, goddess of wisdom, insight, cunning and strategic warfare in The Iliad, is described no more no less than a total of 57 times as “blue eyed” (in some variations, “green eyed”), and in The Odyssey a comparable number of times. Pindar referred to her as xanthus and glaukopis, meaning “blonde, blue-eyed.” Hesiod is content to call her “of green eyes” in his Theogony (15, 573, 587, 890 and 924), as well as Alcaeus and Simonides; while the Roman Ovid, in his Metamorphoses, which tells the perdition of Arachne, calls the goddess “manly and blond maiden.”

• Hera, the heavenly wife of Zeus, is called “white-armed” by Hesiod (Theogony, 315), while Homer called her “of snowy arms” and “white-armed goddess” at least thirteen times in The Iliad (I: 55, 195, 208, 572. 595, III 121, V: 775, 784; VIII: 350, 381, 484; XV: 78, 130).

• Zephyrus, the progenitor of Eros along with Iris, is described by Alcaeus (VII-VI centuries BCE) as “golden hair Zephyr” (Hymn to Eros, fragment V, 327).

• Eros, the god of eroticism, considered “the most terrible of the gods,” is described by an unknown, archaic Greek author as “golden-haired Eros.”


• Apollo as it was conceived by the very Greek sculptors. We are talking about a Nordic-white racial type slightly Armenized. Along with Athena, he was the most worshiped god throughout Greece, and particularly loved in Sparta.

Apollo is described by Alcaeus as “fair-haired Phoebus.” Phoebus is Apollo. On the other hand, Alcman of Sparta, Simonides (paean to Delos, 84), and an anonymous author, call Apollo “of golden hair,” while another epithet of his by Góngora—a Spanish author of the Renaissance but based on classic literary evidence—is “blond archpoet.” The famous Sappho of Lesbos speaks of “golden-haired Phoebus” in her hymn to Artemis.

• The god Rhadamanthus, son of Zeus and Europa, is described as blond in The Odyssey, and Strabo calls him “the blond Rhadamanthus” in his Geographica (Book III, 11-13).

• Dionysus is called by Hesiod “golden-haired” (Theogony 947).

• Hecate, goddess of the wilderness and also of the Parthians, is described by an unknown Greek poet as “golden haired Hecate, daughter of Zeus.”


• Artemis (illustration), the sister of Apollo is described by Sappho and Anacreon (Hymn to Artemis) as “blond daughter of Zeus.”

• The goddess Thetis, mother of Achilles, is called by Hesiod “of silver feet” (Theogony 1007), and by Homer “of silvery feet” (Iliad, I: 538, 556, IX : 410; XVI : 574, XVIII : 369, 381, XIV:89). Needless to say that a brown-skinned woman cannot have silvery feet: this is an attribute of extremely pale women.

• The Eunice and Hipponoe mermaids are described as “rosy-armed” by Hesiod (Theogony, ll. 240-264).

• Aphrodite, daughter of Zeus, goddess of love, beauty and female eroticism, is always described as a blonde. Its conventional title is almost always “Golden Aphrodite.” Ibycus (in Ode to Polycrates) calls Aphrodite “Cypris of blond hair.” Aphrodite held the title of Cypris (Lady of Cyprus) because the Greeks believed she was born in Cyprus, where she was particularly revered. In Hesiod’s Theogony she is called “golden Aphrodite” (824, 962, 975, 1006 and 1015) and “very golden Aphrodite” (980). In Homer’s Iliad we have “Aura Aphrodite” (IX: 389), and in The Odyssey as “golden haired.”

• The Graces were described by Ibycus as “green eyed” (fragment papery, PMG 288).

Above I listed Wilhelm Sieglin’s conclusions regarding the Hellenic pantheon as a whole. Let us now see the heroes.

• Helen, considered the most beautiful woman ever and an indirect cause of the Trojan War, was described by Stesichorus, Sappho (first book of poems, Alexandrian compilation) and Ibycus as “the blonde Helen” (Ode to Polycrates).

• King Menelaus of Sparta, absolute model of noble warrior, brother of Agamemnon and legitimate husband of Helen is many times “the blond Menelaus” both in The Iliad (a minimum of fourteen times, III: 284, IV: 183, 210, X: 240, XI: 125; XVII: 6, 18, 113, 124, 578, 673, 684, XXIII: 293, 438) and The Odyssey. Peisander described him as xanthokómes, mégas en glaukómmatos, meaning “blond of big blue eyes.” In Greek mythology, Menelaus is one of the few heroes who achieved immortality in the Islands of the Blessed.

• Cassandra, the daughter of Agamemnon and sister of Orestes, is described by Philoxenus of Cythera with “golden curls,” and by Ibycus as “green-eyed Cassandra.”

• Meleager is described as “the blond Meleager” by Homer (Iliad, II: 642), and in his Argonautica

Apollonius of Rhodes also describes him as blond.

• Patroclus, the teacher and friend of Achilles, is described as blond by Dion of Prusa.

• Heracles is described as strongly built and of curly blond hair, among others, by Apollonius of Rhodes in Argonautica.

• Achilles, considered the greatest warrior of the past, present and future, is described as blond by Homer in the Iliad when he is about to attack Agamemnon and, to avoid it, the goddess Athena retains him “and seized the son of Peleus by his yellow hair” (I:197).

• The Greek hero Ajax (Aias in the Iliad) is described as blond.

• Hector, the Trojan hero,[1] is described as swarthy in the Iliad.

• Odysseus, king of Ithaca, Achaean hero at Troy and protagonist of Homer’s Odyssey, is generally considered as swarthy. However, this can be tempered. Although he is described as white skinned and “dark bearded” in The Odyssey, his hair ishyakinthos, i.e., color of hyacinths. Traditionally this color was translated as “brown” but it was also said that the hyacinths grown in Greece were of a red variety. If true, that would make Odysseus red-haired.

• Odysseus in any case differs from the Greek hero prototype: tall, slender and blond. It was described as lower than Agamemnon but with broader shoulders and chest “like a ram” according to Priam, king of Troy. This could more likely be a physical type of a Red Nordid [2] than a typical white Nordid Greek hero. It should also be mentioned that Homer used so frequently to call “blonds” his heroes that, in two lapses, he described Odysseus’ hair as xanthos in The Odyssey.

• Laertes, the father of Odysseus, was blond according to Homer’s Odyssey.

• Penelope, Odysseus’ wife, and queen of Ithaca, was blonde in Homer’s Odyssey.

• Telemachus, son of Odysseus and Penelope, was blond in Homer’s Odyssey.

• Briseis, the favorite slave in the harem of Achilles—captured in one of his raids, and treated like a queen in golden captivity—was “golden haired.”

• Agamede, daughter of Augeas and wife of Mulius, was “the blonde Agamede” according to Homer (Iliad, XI: 740).

• In his Argonautica Apollonius of Rhodes describes Jason and all the Argonauts as blond. The Argonauts were a männerbund: a confederation of warriors which gathered early Greek heroes, many direct children of the gods who laid the foundations of the legends and fathered the later heroes, often with divine mediation. They took their name from Argos, the ship they were traveling and did their Viking-style landings.

Below I reproduce some passages of Nordic phenotypes in Greek literature. Note that these are only a few examples of what exists in all of Greek literature:

• “Blonder hairs than a torch” (Sappho of Lesbos, talking about her daughter in Book V of her Alexandrian compilation).

• “Galatea of golden hair” (Philoxenus of Cythera, The Cyclops or Galatea).

• “…with a hair of gold and a silver face” (Alcman of Sparta, praising a maiden during a car race).

• “…happy girl of golden curls” (Alcman of Sparta, in honor of a Spartan poetess).


• “…blonde Lacedaemonians… of golden hair” (Bacchylides, talking about the young Spartans).

• Dicaearchus described Theban women as “blonde.”

The German scholar Wilhelm Sieglin (1855-1935) collected all the passages of Greek mythology which referred to the appearance of gods and heroes. From among the gods and goddesses, 60 were blond and 35 swarthy-skinned. Of the latter, 29 were chthonic-telluric divinities; marine deities such as Poseidon, or deities from the underworld. All of these came from the ancient pre-Aryan mythology of Greece. Of the mythological heroes, 140 were blond and 8 swarthy.

In this article, we have seen many instances of mythological characters, which is important because it provides us valuable information about the ideal of divinity and perfection of the ancient Greeks and points out that their values were identified with the North and the “Nordic” racial type. However, Sieglin also took into account the passages describing the appearance of real historical characters. Thus, of 122 prominent people of ancient Greece whose appearance is described in the texts, 109 were light haired (blond or red), and 13 swarthy.


See also:

“The face of Classical Europe (II):
Were the Romans blond and blue-eyed?”



[1] “Trojan”—i.e., a non-Greek.

[2] An explanation of terms like “red Nordid,” “slightly Armenized,” etc., appears in other article of the website Evropa Soberana, also reproduced in this blog.

Nordish Hellenes: the aristocracy of ancient Greece

Athena Parthenos

As can be seen in my first comment of the last thread, a white nationalist has no idea of what nordicism is. Stubbs said in a VNN exchange that I included in The Fair Race, “Nordicism has come to refer the recognition that some parts of Europe have undergone significantly more mongrelization than others.” It is just that simple. But white nationalists, still under the firm grip of egalitarianism despite claims to the contrary, freak out before such no-brainer.

Below, a section that I forgot to translate last year into the article “Were the Greeks blond and blue-eyed?”

Adriano Romualdi said, cautious about the above information:

From all these data it would be unfair to infer that in all periods of Greek history blondes have constituted an overwhelming majority. But the truth is that they were numerous and, above all, set the tone for the ruling class (The Indo-European).

Exactly the same is true of India or Rome. Blond or redheads were the gods, heroes, kings, great men; in short, the Aryan people who formed the minority and dominant aristocratic caste. The mob, on the other hand, the numerous submitted people, were swarthy.

In fact, the American anthropologist J.L. Angel calculated in 1944, after a careful examination of the skulls of ancient Greece, that the Nordic predominantly constituted around 27 percent of the Greek population during the classical era. However, Angel is much concentrated in the area of Attica, i.e., the state of Athens, the Piraeus port, etc., where there was a strong foreign presence through trade and slavery. In other areas the Nordic aspect should have been more strongly represented, especially in territories that formed ponds of pure Hellenic blood and where there was no immigration from North African and Oriental slaves. Generalizing, the poet Bacchylides describes the Spartan youth as blonde, coinciding with another poet, Tyrtaeus of Sparta. Later Dicaearchus described the Thebans on the same terms.

Some will object that in the ancient representations of typical Greek jars the gods are represented as dark. Yes, sometimes scenes are depicted of homosexuality, that inevitably remind me of the Etruscans. But the craftsmen of Greece did not belong to the Greek aristocracy, but to the Mediterranean village of the conquered and subdued, who had adopted the gods of the conquerors and represented them as they pleased, that is, how they saw themselves. It is not there where we must seek information about the appearance of the gods, but in the art of the true Hellenes. The mythology and poetry of Greece, which itself was created by them, certainly describes the gods and heroes as Nordic-looking, as we have seen. And the Greek statues, made not by Mediterranean artisans but by real artists, imbued the Hellenes the sacred meaning of their art and also represent very clearly the Nordic ideal of beauty. Unfortunately, Christianity did a thorough job in eliminating most classic art, but the little of it that has reached us speaks for itself.

The Greeks were enthusiast physiognomists, interpreting the character and personality of an individual from the physical features, especially of the face. Few have seen it, but the Greek statues were made with that knowledge in mind and therefore represent not only a beautiful body, but a beautiful body that also carries a beautiful soul.


The Greeks, perhaps above any other Indo-European peoples, gave immense importance to the racial aspect: beauty, fitness and biological quality as a presentation card which connects closely with the cult of the body and sports, something typically Greek. The ideal beauty of the Greeks, without any doubt, was Nordic (precisely to distinguish themselves from the aboriginal, conquered people): Apollo, Adonis and Paris, three famous male idols for their beauty, were described as Nordic-looking. As for women, the most beautiful of all time, the legendary Helen of Sparta (later Helen of Troy and, even later, Helen of Sparta again): white, blond and blue-eyed like “Golden Aphrodite,” the goddess of love.

Even in the 4th century CE, when Greece had fallen, Rome itself was reeling, and anti-white and anti-pagan genocides were around the corner throughout the empire, the physician and sophist Jewish Adamantio described the “authentic” Greek, as opposed to the mestizo masses that were adopting Christianity, thus:

Where the Hellenic and Ionic race has been kept pure, we see, well built, with fair skin and blond tall men a wide construction; the flesh is firm, the limbs straight and well made. The head is medium sized and is easily moved; the neck is strong, the hair clear, smooth and a little curly; the face is rectangular with thin lips, straight nose and bright, intense eyes full of light; because of all nations, the Greeks are those with lighter eyes.


Were the Greeks, then, blond and blue-eyed?

Depends on what you mean by “Greek.” The founders of classical Greek culture (and pre-classical, Homeric, Achaean or Mycenaean) as well as the posterior dominant and active Greek aristocracy, did not descend from the original inhabitants of the Greek soil. They were invading Hellenes (and maybe some Illyrian groups allied with them). That is to say: Indo-European peoples who entered Greece from the north, from the Balkans and Central Europe. These invaders of whom descended, among others, the Achaeans (Mycenaean civilization and “Homeric” Greece), the Ionians (Athenians), the Dorians (Spartans), people from Thessaly (Thebans) and Macedonians (like Alexander the Great) were predominantly Nordic.

If in the case of the Romans, a strong presence of Nordic blood is evident in their upper social strata (see “Were the Romans blond and blue-eyed?”), especially during the Republic, in the case of the Hellenes their taste for beauty and its relationship with Nordic appearance with the tall, with divine heritage and noble birth, absolutely infested the entire civilization, culture, literature, mythology and poetry. It was a world where the Oriental slaves had no place but at the bottom of the social pyramid. That is why the Jews worked hard to introduce Christianity in Europe: without it Europe would have been impregnable for them forever.

On the whole of the population of Greece, I do not think that the Nordics ever predominated. They may have been more than a third of the total population after the Second Hellenic wave (brought by the Dorians). In any case, despite being in the minority, they were the architects of the polis (city-state), culture, art and Greek civilization, while the rest of the population formed a mob that had little to do with the Hellenic culture as we know it today.


To dig deeper into the phenotype of the ancient Greeks it is recommended:

– GV De Lapouge L’Aryen: Social Rôle Son (1889).

– W. Ridgeway, The Early Age of Greece (1901), Volume I.

– Hans FK Günther, Rassengeschichte hellenischen des Volkes und des römischen: Mit einem Anhang – Hellenische römische Köpfe nordischer und Rasse (1929).

– Hans FK Günther (1961) “Like a Greek God”, Translated by Vivian Bird Rassenkunde Hellenischen des Volkes. Northern World, VI (1), 5-16.

– Hans F.K. Günther, Rassenkunde Europas: Mit der besonderer Berücksichtigung Rassengeschichte Hauptvölker indogermanischer der Sprache (1929).

– J. L. Myres Who Were the Greeks? (1930).

– K. Jax, Die weibliche griechischen Schönheit in der Dichtung (1933).

– Wilhelm Sieglin, Die blonden indogermanischen Haare der Völker des Altertums (1935).

– O. Reche, Rasse und der Heimat Indogermanen (1936).

– Hans FK Günther, Lebensgeschichte hellenischen des Volkes (1956).

– JL Angel, (1943) “Ancient Cephallenians: The Population of a Mediterranean Island”. American Journal of Physical Anthropology, I, 229-260.

– JL Angel, (1944) “A Racial Analysis of the Ancient Greeks: An Essay on the Use of Morphological Types”. American Journal of Physical Anthropology, II, 329-376.

– JL Angel, (1945) “Skeletal Material From Attica”. Hesperia, XIV, 279-363

-. JL Angel, (1946) “Race, Type, and Ethnic Group in Ancient Greece.” Human Biology, XVIII, 1-32.

– JL Angel, (1946) “Skeletal Change in Ancient Greece”, American Journal of Physical Anthropology, IV, 69-97.

– JL Angel, (1946) “Social Biology of Greek Culture Growth”. American Anthropologist, XLVIII, 493-533.

– Moonwomon B., (1994) “Color Categorization in Early Greece”. Journal of Indo-European Studies, XXII, 37-65.

– R. Peterson, (1974) “The Greek Face”. Journal of Indo-European Studies, II, 385-406.

– W. Ridgeway, (1909) “The Relation of Anthropology to Classical Studies.” Journal of the Royal Anthropological Institute of Great Britain and Ireland, XXXIX 10-25.

And the whole of Greek literature which, alas, is not read anywhere near as much as it should. This is why the lies tend to thrive in this area, especially when there are inferior complexes involved.

(For the original in Spanish see: here)

Were the Greeks blond and blue-eyed?

– IV –

This piece has been chosen for my collection The Fair Race’s Darkest Hour. It has also been merged within a single entry.

Published in: on October 3, 2013 at 10:13 am  Comments (2)  
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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.

Attacking the Hydra


A lesson for anti-Nazi whites

Dear Chechar:

I have been reading the articles related to the anniversary of Hitler that have been posted on CC [Counter-Currents] and elsewhere, and they made me think about my critical, albeit open, attitude with respect to Hitler. I like Johnson’s article (“The Burden…”) of 2011.

In this time of defeat, this interregnum as you put it somewhere, in this night we all suffer, it is not prudent nor wise the throwing from our ranks the slightest criticism of the Nazi period (we cannot give weapons to the enemy). Moreover, it is the only relevant event of our people in the last thousands of years, I would say.

Certainly this anniversary, the articles, but also your words have made me rethink this whole period. In this period the Aryan people is identified and recognized for the first time in the history of the peoples. For the first time our people became conscious of itself, about its origin and its nature. Since the rise of our people (that primitive nucleus) six or seven thousand years ago, there was nothing like it. It was a dawn, a new dawn. They were sublime moments.

This “birth” has to do with the emergence of Indo-European studies, and studies of evolution and genetics of that time. They spread new knowledge about our bio-cultural being, about our race, and our languages and cultures. It was a recognition. It was like looking for the first time in a mirror. We were there in those texts: in the hymns of the Rig Veda, in the Iliad, the Aeneid, in the Edda, the Mabinogion… It was us, our blood, our genius, our race, which had generated those texts, those cultures, those worlds.

The swastika, our banner, was not only raised against liberalism and communism… Just today we begin to understand the greatness and scope of its mission, and our mission. To situate it accurately we can make ours these words of Saint-Loup (the first aphorism of Quotations):

[Hitler était] l’homme qui avait jeté au monde ce prodigieux défi : attaquer en même temps le capitalisme anglo-saxon, le bolchevisme rouge, le racisme juif, la franc-maçonnerie internationale, l’Eglise catholique, le paupérisme et les iniquités sociales, le traité de Versailles, le colonialisme, la pagaille française et la Home Fleet.

[Hitler was] the man who had thrown to the world this extraordinary challenge: to attack at the same time Anglo-Saxon capitalism, Red Bolshevism, Jewish racism, international Freemasonry, the Catholic Church, pauperism and social iniquities, the Treaty of Versailles, colonialism, the French mess, and the Home Fleet.

And the list is not complete.

It was not just Hitler, but Germany as a whole: the entire German people. It was a collective “enterprise.”

Born armed, like Athena, the German community, the first Aryan community to wake up, or being reborn. And it does it to fight those who have sought her harm; against an entire counter-cultural environment which negates her being. Spiritually alienated she has to fight against the Jewish-messianic delusion, the “Christian millennium.” And it was not the only Jewish monster that had to face this newborn Aryan nation: communism also thrived, ravaging the population, and others. The Jewish hydra had multiplied, had branched, had too many faces, too many heads.

It seems that we have had but one enemy along the history, the Semitic peoples and their speeches (Jews, Judeo-Messianics, and Muslims). They dominate us spiritually. It’s the multiple alienation we suffer at the hands of Semites or Semitic ideologies (religious, political, economic, anthropological, sociological, psychological…).

Our enemy possess us one way or the other. The frightening Jewish hydra. Typhon. Evil. Our evil.


Was it an awakening, a premature birth? Too young was this community to face this millenary Monster. As a young Hero he failed in his first attempt to defeat it. Too old and cunning such monstrosity. He gobbled up the boy, and the young Aryan community, in a few years.

It was the first attempt, nothing more: the first real combat. Until then we had been suffering its impositions and strategies without even realizing that we were being attacked. They had thousands of years depriving us of our things, denying our ancestral being, vituperating our ancestors, defiling our sacred places, dividing us, sowing discord among us. It should be noted the Judeo-Messianic dualism (Manichaeism) of their holy book in (OT and NT), but also in Marxism, or psychoanalysis. The spread of these ideologies is part of their domination strategy.

We are a young people, a young race. We lack experience. This interregnum must serve to strengthen us spiritually and culturally.

You say, in a comment on the Johnson article, that the “revisionism” of Hitler and the Nazi period is essential. I absolutely agree. The Nazi period as a whole (from birth until its fall) has to be reclaimed for several reasons. It is essential in our history, in the history of the Aryan peoples. This is our new birth, our first encounter with the ancient Enemy, and our first loss. Nothing more or less. This episode has to have absolute preeminence among us. It must occupy the highest place in our memory, in our thoughts, in our hearts.

We have to rescue the memory of this period and raise it to the top with pride. We must be proud of that period. We were beaten, but not defeated. We are still alive and active. If we do not defeat it in the next battle, we will win the next one. We will overcome them at last. I know that.

The birth of our people is conceived in the years before Hitler came to power. The Aryan consciousness of a whole people then saw the light, and received his “baptism” publicly. An entire people recognized itself. 1933 is the year of their birth, the first Aryan community recognized as such. Their loss occurs 1945. We are, therefore, on the 80th anniversary of their birth, the birth of the first Aryan nation, of the Aryan nation itself.

That period is a milestone unmatched in our short history. The first appearance of our people in History. Now we are a people: the Aryan nation.

Hitler symbolizes our first period, our first battle, and our first loss. His struggle was our struggle. His loss was our loss. But this defeat has not conquered us during our first open confrontation against evil, against our evil. We were defeated, so what? It was huge the thing against which they fought. Too many hydra tentacles. It could not be. Next time we overcome, or the next one. The war has just begun.

These anniversaries of Hitler and the birth of our people have been for me as a small renaissance too. Let’s say I see more light, I see clearer. I have a presentiment of the next battle (that there will be a next battle). And this time we will have a space from which to advance, a bulwark, a solid footing (the Aryan nation itself). We shall re-conquer our people. We have many great spiritual warriors, and well armed with knowledge and truth. In the end, we will win.

This is my spirit now. We’re already a people.

Chechar, I feel that I owed this letter (and all those I upset with my harsh words about Hitler and the Nazi period).



(translated from Spanish)