Day of Wrath, 2

The trauma model


 
Introduction

Throughout history and prehistory children’s lives have been a nightmare about which our species is barely starting to become conscious. “Parents are the child’s most lethal enemy,” wrote Lloyd deMause, the founder of psychohistory. While paleo-anthropologists have found evidence of decapitated infants since the time of our pre-human ancestors, and while it was known that infanticide continued into the Paleolithic and the Neolithic periods, the emotional after-effects on the surviving siblings was appreciated by deMause with the publishing of The History of Childhood in 1974. As we will see in the third section substantiated by a hundred references, infanticidal parents were the rule, not the exception. Even in the so-called great civilizations the sacrifice of children was common. In Carthage urns have been found containing thousands of burned remains of children sacrificed by parents asking favors from the gods. It is believed that infants were burned alive.

Although in a far less sadistic way than in Carthage and other ancient states, and this explains the genius of the classic world, Greeks and Romans practiced infanticide in the form of exposure of newborns, especially girls. Euripides’ Ion describes the exposed infant as: “prey for birds, food for wild beasts to rend.” Philo was the first philosopher who made a clear statement against infanticide:

Some of them do the deed with their own hands; with monstrous cruelty and barbarity they stifle and throttle the first breath which the infants draw or throw them into a river or into the depths of the sea, after attaching some heavy substance to make them sink more quickly under its weight.

In some of his satires Juvenal openly criticized abortion, child abandonment, and the killing of adoptive children and stepchildren.

My first reaction in the face of such revelations was, naturally, a healthy skepticism. This moved me to purchase books about infanticide and histories of childhood not written by “psychohistorians,” but by common historians; and I started to pay special attention to certain kinds of news in the papers of which previously I scarcely gave any importance. One day in 2006 a notice caught my eye, stating that there are 32 million fewer women than men in India, and that the imbalance was caused by feticide. I recalled a photograph I had seen in the June 2003 National Geographic, showing a Bihar midwife in the rural North of India, rescuing a female baby abandoned under a bridge. Infanticide and selective abortion, particularly of girls, continue as I write this line. According to a Reproductive Rights conference in October 2007 in Hyderabad, India, statistics show that 163 million women are missing in Asia, compared to the proportion of the male population. They are the result of the exposure of babies, and especially of selective abortion facilitated by access to techniques such as prenatal testing and ultrasound imagery. These snippets of information gathered from newspapers, coupled with the scholarly treatises which I was reading, eradicated my original skepticism about the reality of infanticide.

But let’s return to psychohistory as developed by deMause. There are cultures far more barbarous than contemporary India as regards childrearing. In the recent past of the tribes of New Guinea and Australia, little brothers and sisters witnessed how parents killed one of their siblings and made the rest of the family share the cannibal feast. “They eat the head first,” wrote Géza Róheim in Psychoanalysis and Anthropology published in 1950. Gillian Gillison observed in Between Culture and Fantasy: a New Guinea Highlands Mythology, published in 1993, that the mother eats the son’s penis. And Fritz Poole wrote:

Having witnessed their parents’ mortuary anthropophagy, many of these children suddenly avoided their parents, shrieked in their presence, or expressed unusual fear of them. After such experiences, several children recounted dreams or constructed fantasies about animal-man beings with the faces or other features of particular parents who were smeared with blood and organs.

These passages are quoted in deMause’s The Emotional Life of Nations. Reading further in this work, one can also learn, as Wolfgang Lederer wrote when observing the tribes, that other primitives threw their newborns to the swine, who devoured them swiftly. Lederer also recounts that he saw one of these mothers burying her child alive:

The baby’s movements may be seen in the hole as it is suffocating and panting for breath; schoolchildren saw the movements of such a dying baby and wanted to take it out to save it. However, the mother stamped it deep in the ground and kept her foot on it…

Australian aboriginals killed approximately 30 percent of their infants, as reported by Gillian Cowlishaw in Oceania; and the first missionaries to Polynesia estimated that up to two-thirds of Polynesian children were killed by their parents. In a 2008 article I learned that infanticide continues in the islands even as of the time of reporting. Tribal women allege they have to kill their babies for fear they might become dreadful warriors as adults.

Another type of information that shocked me in deMause’s books was the frequency throughout history of the mutilation of children. Once more, my first reaction was a healthy skepticism. But I had no choice but to accept the fact that even today there are millions of girls whose genitals have been cut. The Emotional Life of Nations publishes a photograph of a panicked Cairo pubescent girl being held down by adults at the moment when her family has her mutilated. Every time I see that photo I have to turn away my head (the girl looks directly into the camera and her pain reaches me deeply). According to the French National Institute for Demographic Studies (INED), in 2007 there were between 100 and 140 million women who had had their genitals removed. The practice ranges from the partial cutting of the clitoris to the suturation of the vaginal orifice, the latter especially in Sub-Saharan Africa, some regions of the Middle East, and Southeast Asia. The INED study points out that in Ethiopia three-quarters of women have been genitally mutilated, and in Mali up to 90 percent. The practice is also carried out in Yemen, Indonesia and Malaysia.

In historic times there were a large number of eunuchs in Byzantium, and in the West mutilation was a common practice for boys. Verdun was notorious for the quantity of castrations performed, and in Naples signs hung above stores saying, “boys castrated here.” Castration was common as well in other cultures. DeMause observes that the testicles of boys between three and seven years were crushed or cut off. In China both the penis and the scrotum were cut, and in the Middle East the practice continued until recent times.

(A swaddled boy of the tribe Nez Perce, 1911.) DeMause’s books are eye-openers also about another practice that no school text of traditional anthropology had taught me: the tight swaddling of babies.

It is worth noting that historians, anthropologists, and ethnologists have been the target of fierce criticism by some psychohistorians for their failure to see the psychological after-effects brought about by such practices. Through the centuries, babies were swaddled by their mothers with swaddling clothes wrapped around their bodies, several times and tightly fastened while they screamed in their vain attempts at liberation. Before reading deMause the only thing I knew of such practice was when I as a boy saw a cartoon of a couple of Red Indians who had their baby swaddled, of which only a little head was visible crying big time, while the Indians walked on casually. Despite its being a comic strip, I remember it made a mark in my young memory because of the pity I felt for the baby boy and how I noted the parents’ indifference. This happened decades before I read Foundations of Psychohistory, wherein it is described that this practice was universal and that it goes back to our tribal ancestors. Even Alice Miller herself, the heroine of my third book of Hojas Susurrantes, was swaddled as a child. In Europe swaddling is still practiced in some rural parts of Greece. The sad spectacle of the swaddled newborns in Yugoslavia and Russia draws the visiting foreigners’ attention. Even in the city in which I was born a few friends have told me that some relatives swaddled their babies.

Those who have read my previous book would not be surprised that the man in the street has barely thought about the ravages that these practices—swaddling, mutilation, growing up knowing that mom and dad had abandoned or sacrificed a little sister—caused in the surviving siblings who witnessed it. What we have before us is the most potent taboo of the species: a lack of elemental consciousness of what parents do to their children. As we will see at the end of this book, some historians of infanticide who do not belong to the deMausean school estimate in astronomical figures the infanticide rate since the Paleolithic.

 ___________

The objective of the book is to present to the racialist community my philosophy of The Four Words on how to eliminate all unnecessary suffering. If life allows, the following week I will publish here the section on trauma model researcher Colin Ross. Those interested in obtaining a copy of Day of Wrath can request it: here.

Kriminalgeschichte, 8

Below, translated excerpts from the first volume of Karlheinz
Deschner’s Kriminalgeschichte des Christentums

(“Criminal History of Christianity”)

 

Chapter 2: Two thousand years
of persecution against Jews begin

Except in Palestine, in the time of paganism the Jews did not have a bad time. It is true that anti-Semitism has ancient roots. The first documentary testimony is found in the Aramaic papyri of Elephantine. In 410 BC, a shrine offered to Yahweh was destroyed in Elephantine, possibly because the Jews were against the Egyptian independence and supporters of the occupying power, that was then Persia. Towards the year 300 BC, anti-Judaism was already widespread. For example, there was already a rumour that the Jews were descendants of lepers. Such enmities were largely religious, and also political, rarely economic and rarely racial.

With their insurrections under Nero, Trajan and Hadrian, the Jews (they accounted for 7% or 8% of the total population of the empire) gained the status of being dangerous to the state. In general, they distrusted them. Among other things, their contemptuous attitude towards other cultures, religions and nationalities, as well as their social isolation upset them. Tacitus, always moderate, censures nonetheless their contemptuous stance before the gods and the country and mentions their strange character and the exclusivism of their customs (diversitas morum).

In Tacitus, as in other pagan writers (whose anti-Jewish manifestations undoubtedly did not cease exerting some influence), such as Pliny the Elder, Juvenal (a “must read” author in medieval schools), Quintilianus (another “must read” classical author at the beginning of the modern era), the impressions of the Jewish war are undoubtedly reflected. But even since Seneca, who committed suicide in 65 AD, that is, a year before the beginning of that war, had written that “the customs of this most abhorrent people have gained so much force that they are introduced everywhere: they, the defeated, have given laws to their winners.”

On feminism

Some time ago John Thames wrote, and quoted, the texts below:


Woman, to a very real extent, is the “natural born Jew” of the universe. She thinks that man exists to serve her the same way the Jew thinks that the gentile exists to serve him.

To my enlightened female critics: Since you do not like my opinions, let me infuriate you with some more clear thinking. Let me describe to you American society as it existed before “sex discrimination” became a problem.

In 1950’s America, women work to support men who stay home and raise the children. Women give men the house, the furniture, the car and all the money in divorce court. Women pay massive child support and alimony to automatic custody fathers. Women suffer 400,000 battlefield deaths in WW2 while Jimmie the Riveter works in the factories back home. Women go down with the Titanic so that men and children can climb on the life boats. Women work themselves into a seven year shorter life expectancy so that men can inherit 80 percent of all the personal wealth of the country, paid for by women’s effort. Now tell me why men should have all the high paying jobs too?

As for Dear Old Mommie and her burdensome diaper changing duties, preach it to me as you throw unwanted babies into the garbage can down at the abortion clinic. Your concern for your own child (the ones you decided to keep) is truly touching.

Women are basically Jews. They think they can do no wrong. Far from being victims of sex discrimination, women are the most pampered, parasitical, good for nothing pieces of ass on planet earth. I enjoy The Spearhead, although it is completely gutless on the Jews. As to your idiotic female logic, it merely demonstrates a truth my mother once told me: “The worst mistake men ever made was giving women the vote. Women have no brains and by giving women the vote, men gave women the power to screw everything up.”

No truer words were ever spoken.


Feminism in ancient Sparta

Feminism is not a modern invention, as many suppose. It existed in the ancient world—and its consequences were largely the same as now. A classic example is the Greek city-state of Sparta.

It would shock most people to know that the famous warrior state was a paradise for women, relatively speaking but it was. The Spartans granted educational and economic equality to women—and it contributed greatly to their eventual downfall. Spartan girls were given the same curricula as the boys and encouraged to engage in sports. They were also granted the right to hold property in their own name and inherit property on an equal basis. The Spartan economy was largely agricultural. While Spartan men were away on war Spartan women ran the household and controlled the finances. As much as 35-40 percent of Spartan land was owned by women some of whom became quite wealthy.

Sparta suffered quite a decline in its birth rate during its decline. Some of this was caused by economic factors, such as limiting reproduction to avoid splitting up estates and inheritances. But much more, it was caused by the independence of women. Women were too busy being “liberated” to bother with the necessities of reproduction. In several centuries time, the total number of Spartiae (Spartan citizens as opposed to the helots and half-citizens) had declined from 7000 down to 700 (a 90 percent drop). Spartan sterility was remarked upon by many observers, particularly the Romans. The Spartans eventually reached the stage where they could no longer replace their losses in war. They were conquered by the Romans and ceased to exist. Spartan women were noted for their adulteries, particularly in their later stages of decline. There was no stigma attached to adultery and Spartan women could violate marital vows with relative impunity.

The similarity of all this to modern feminism is striking. The sterility, the free love, the equal educational and athletic opportunities, the female control of the economy are, in essence, the same trends observable today. And this brings up the key point: Totalitarian societies, past and present, do not enslave women, they liberate them. It was so in the ancient world; it was so in Jewish-Marxist Russia; it is true in the degenerating and decaying society of today.


Feminism and the fall of Rome

Feminism is not a new thing. Neither is it a sign of progress, as some imagine. It has flourished in the past with results as disastrous as presently. Many parallels exist between the feminist movement in the Roman Empire and the feminist movement of today. In the early days of the Republic, Rome was extremely patriarchal. The father, the Pater familias, held the power of life and death over his wife and children. This system lasted until roughly the end of the Second Punic war against Carthage. Then began a vast movement for the “liberation” of women. The war had, in a sense, been won by women. The Romans had lost the entirety of their manpower in three consecutive defeats at the hands of Hannibal Barcas. The final disaster came at Cannae where 60,000 Romans were surrounded and stabbed in the back.

Ancient-Rome-1

When women had grown back the dead soldiers and the final defeat of Hannibal was achieved at Zama, Roman women demanded freedom. One of the first concessions granted to them was the repeal of the law against luxury. The repeal of this law allowed Roman women to flaunt their wealth in public. No longer did they have to practice frugality as matron of the household. Next they acquired the right to enter minor political office and the right to practice infanticide and abortion.

The Roman birth rate plummeted and vice and corruption spread among Roman men. A general strike against marriage ensued and the Emperor Augustus tried to revive reproduction with a bachelor tax. It was all to no avail. The situation became so outrageous that a famous Roman remarked that “We Romans, who rule the world, are ruled by our women.” The poet Juvenal remarked that the Roman aristocracy “divorced to marry and married to divorce”.

At the same time that this female liberation was taking place the Empire was overrun by swarms of slaves and racial aliens. Like many European cities today, it became difficult to find a genuinely Roman face in Rome. Diversity, like feminism, greatly contributed to the fall of the Empire. By the Empire’s end, the legions which had conquered the world were half Roman and half barbarian (rather like the American army today, where increasing numbers of Third Worlders proliferate). When Rome fell, the female irresponsibility which had so greatly contributed to the Empire’s downfall made a severe impression on the fathers of the Christian Church. They made a point to yoke females and to impose the virtue of chastity. Given what they had witnessed during the fall of Rome the misogynist viewpoint of the early Christian elders can hardly be criticized.

The parallels of all this to modern day America can hardly be disputed. Although America is not Rome the same trends, particularly that of the female unleashed, are evident. Women, throughout history, are either the bedrock of a social structure or the dissolvers of the social structure. In early America, as in early Rome, women were baby makers and home makers. In latter day America, as in latter day Rome, women are imitation men and unborn baby killers. The consequences are the same, then as now.

I could go on and on. It wouldn’t take a race-realist reactionary person but a few weeks of reading the “manosphere” to understand why white women will not join us [white nationalism] in large numbers. White men need to become “sex realists” too and understand that white women will not change until things are in a bad way.

The Roman legacy

by Manu Rodríguez (translated from Spanish)



Rome not only opened Europe’s doors to our Greek brothers, but also to the Syrians, and the Phoenicians, and Jews, and the Persians, and to the Egyptians…

It was a flood, a deluge of Eastern cults. Finally, nothing could be saved because we were not anchored onto anything solid. Uprooted, we went astray after a process of self-destruction that had even corroded our very roots, our very fundamentals (courtesy of our Cynic and Skeptic philosophers and Stoics). We navigated adrift, without a North; a wind without North. We laid at the mercy of anyone, of any clever devil. And that’s what happened to us: a clever devil caught us, and we were held captive in his cave for more than a thousand and five hundred years.

In no way did we need any morality or Eastern cult. The European natives (indigenae, born of the interior) had their own gods (indigetes, divinities of the interior), i.e., their own laws, norms, morals. We were doing well: they were the treasures of the families, the ancestral legacy. While these values were maintained nothing bad could happen to us.

It was the contempt for such symbolic significances what marked the beginning of our decline and ruin: the neglect of our being. We should have been stronger. Instead, notice our superficiality in detaching ourselves from the highest value; our folly, our decline, our stupidity, our decadence, our weakness. We disappointed our parents who are in heaven. We were perfidious, unfaithful, disloyal, infidels; unfair.

Anyone who abandons his people, his mother country, is an outcast, a bastard. Those who abandon their Fathers and their legacy, these are the true stateless. They have no country, no parents; they’re only infidels. But that was precisely our behavior. That’s what they did, by force or degree, all of our ancestors: the Romans, Greeks, Germans, Celts, Slavs… All of them disowned the Fathers during the fateful Christianization of Europe. I speak for our ancestors. Upon us falls such guilt, such error, such treachery.

We, the present generations of Europeans, have to repair such perfidy, such disloyalty. We must reclaim the thread with our ancestors, the legacy; give it life again.

Here’s what we missed, what we throw overboard, what was lost of our sight. I speak of the genius of Rome, from her being and her becoming, of a living branch of the Indo-European tree that has not perished. Of her success and failure we must all learn. They succeeded in both keeping their identity, which made them strong, and their ethical significances, moral and civic, so familiar.

The symbolic significances I mention below are taken from the Atlas of World History by Hermann Kinder and Werner Hilgemann, page 88. They are slogans that provide strength and firmness, and moral courage. They were the weapons that we could have used then, and failed to do; but we can use them now. There is still time. It is time to recover what makes us strong and asserts us. Let’s see if those significances remain valid. The following is a summary.

The preservation ( disciplina potestas) of the domestic or household order is made by the father (both parents we would say today without objection), by the authority (sapientia), the maturity of judgment (consilium) and integrity (probitas). The circumspection (diligentia), the rigor (severitas), and self-control (continentia, and temperantia) define the solemn character (gravitas) of their actions, acquired by the industriousness (industria) and tenacity (constantia). The offspring are educated in adult models (mos maiorum). Humility (modestia) and worship (reverentia) are the virtues that should govern the relationship of the younger generation with the older. Young people are also demanded obedience (obsequium), respect (verecundia) and purity (pudicitia, integritas morum).

As for the training of citizens this is what it says: Valor (virtus), independence of judgment and action (libertas), glory, devotion (pietas), fidelity or reliability (fides) and propriety in public life (dignitas) constitute the ideal virtues of a Roman citizen; something that he must put in the service of the community (res publica) in order to contribute to a greater power and greatness of his people (maiestas populi romani). The common good is the highest law (salus populi suprema lex).

cicero

I also recommend the reading of the treatise De officiis (On Duties) of Cicero.

Each of these Latin terms has a wider semantic field that expresses the translation (that I copied from the original). The auctoritas had a sense of moral standing, as when we say “so and so is an authority in a particular science or branch of knowledge.” The sapientia is both the wisdom, knowledge as intelligence, sanity. Pietas is the devotion we owe to the manes or Parents, the elder (mos maiorum) and to the res publica, the mother country. Sacrae patria deserere and deserere patriam were Roman expressions that designated desertion of the Fathers and the adoption of a foreign religion. Gloria is precisely fame, good reputation, be renown; reaching general and public honors after a cursus honorum full of merit, in the service of my people, for the greater glory of my people.

These values can be reclaimed today with dignity and without any demerit.

I remind my fellow citizens this past story because presently Europe (and the Magna Europe) runs a similar risk to that loss in the ancient world. This time it will be much worse because it is foreign people and foreign to our being what will dominate us. That was a purely ideological domination; this will also be a demographic domination. We will be clearly disadvantaged on earth and in heaven.

The decline was soon shown in Greece (since the Alexandrian period) and Rome (since the Carthaginian wars): corruption, despotism, injustice, immorality, treachery—in all areas of life. Polybius and Cicero warned in Rome, and Columella and Sallust, Tacitus, Persius and Juvenal. Everyone noticed it and pleaded: “Go back to the sources, Roman: return to the Fathers, purify and recover the aura, the prestige (auctoritas), the majesty.” All in vain. The echo of that failure still resonates today.

No, it was not the alien cults, nor the Jews or the Christians… It was us, our indifference and our nihilism, the cause of our destruction. There laid our weakness. We were not up to par. We failed to respond adequately to the Christian apologists, for example. There was no Demosthenes, no Cicero in the first Christian centuries. We watched them destroy our foundations. The philosophical schools provided arguments to the Christian propagandists (criticism of our gods, traditions and customs, our values). We weakened the security and confidence in ourselves, in our science, knowledge and powers. The future lords of Europe had little to add.

Doesn’t this story sound familiar to you, European? Behold our times. Haven’t we for more than two centuries been destroying ourselves? Which result we get from our current nihilism, our skepticism, our relativism, our political, moral and cultural indifference; our profound boredom? We repeat that history. We make the same mistakes. Again, we will be defeated.

________________________

Chechar’s note:

“We failed to respond adequately to the Christian apologists, for example. There was no Demosthenes, no Cicero in the first Christian centuries…”

Actually, we did not fail. But the imperial Church’s hate speech laws of the time managed to silence its critics to the point that only scholars of early Christianity have heard about the names of those who debunked and refuted the apologists. Joseph Hoffmann said about the wisest Roman intellectual during the first centuries of our era:

Throughout its first three centuries, the growing Christian religion was subjected not only to official persecution but to the attacks of pagan intellectuals, who looked upon the new sect as a band of fanatics bent on worldwide domination, even as they professed to despise the things of this world.

Prominent among these pagan critics was Porphyry of Tyre (ca. 232–ca. 305 C.E.), scholar, philosopher, and student of religions. His book Against the Christians (Kata Christianon), condemned to be burned by the imperial Church in 448, survives only in fragments preserved by the cleric and teacher Macarius Magnes.

Porphyry’s Against the Christians: The Literary Remains, translated by Hoffmann (Prometheus Books, 1994), is a must read for post-Christian nationalists.

Why Rome fell



Excerpted from
March of the Titans:
A History of the White Race

by Arthur Kemp:



All civilizations fall only if the people who made those civilizations vanish. This is a truth, which applies to all races, nations, and people: as long as the people who created a particular civilization survive, and are present in significant numbers, the civilization that they created, will continue. Once those people vanish, then their civilization vanishes with them. There is no escaping this iron law of nature.

Classical Rome, one of the mightiest nations of the ancient world, was no exception to this rule. Although historians tend to focus on economic, moral, or military reasons for the fall of Rome, the real reason why this mighty civilization fell was because the very people who established the Roman civilization, ceased making up the majority population in and around Rome.

Although many historians have either ignored the racial factor in the cause of the fall of the Roman Empire—and some have never even thought about it—there have been many who have recognized race as the critical element. Amongst the more famous of these were professor Tenney Frank, from the Johns Hopkins University. Professor Frank, a recognized authority on the history of ancient Rome, is most famous for his work An Economic History of Rome (New York, Cooper Square Publishers, 1927, reprinted 1962) but his other works included the important “Race Mixture in the Roman Empire” published in the American Historical Review, volume 21 pages 689-708.

Along with Frank, many other well-known and respected historians dealt with the issue of how the Roman population changed. Amongst these were professor A.M. Duff; Charles Merivale; George La Piana; Theodor Mommsen; and the multiple authors of both the Cambridge Ancient History and the Encyclopedia Britannica’s The Historians’ History of the World.

Frank’s first clue

Frank outlined how he first realized that race mixture was the cause of the change in Roman society. By studying the names of graves on the Appian Way in Rome, he found that huge numbers of late Roman Republic inhabitants had names which originated in the Levant, or Middle East, in strong contrast to the early inhabitants of Rome, who had Latin names. Frank then went on to make a determined study of the tombs and monuments in Rome and surrounds, drawing up a database of over 13,900 different names. His analysis of those names drew the conclusion that about 75 percent of those names were not Latin in origin. The “Greek” names were for the greatest part not Greeks at all, and were Middle Easterners who had adopted Greek names, particularly after the conquest of their region by Alexander the Great. The writer Juvenal, speaking of the Roman population, actually points out the Levantine origin of many of these people in his writings, referring to the Syrian River, the Orontes: “These dregs call themselves Greeks but how small a portion is from Greece; the River Orontes has long flowed into the Tiber” (Juvenal, III, 62).

Frank went on to explain the push and pull effect that led to the racial makeup change in Rome: of how native Romans were drawn away from Rome by colonization and military service, and of how their places were taken up by slaves, in serfdom and as freedmen, in Rome itself.

It is estimated that the slave population of Rome and its immediate surrounding area at the time of Augustus (circa 30 BC) was some 300,000-350,000 out of a population of about 900,000-950,000 (Hopkins, K. Conquerors and Slaves: Sociological Studies in Roman History, Volume 1. Cambridge, 1978). For all of Italy, the figure is approximately the same. A figure of around two million slaves out of a population of about six million at the time of Augustus is accurate—this means that at this early stage one in every three persons in Rome and Italy was a slave.

Charles Merivale points out how Julius Caesar himself saw the danger of slave labor flooding Rome, and actually passed a law forbidding certain types of labor-intensive work from using only slaves.

Roman fate sealed

Professor A.M. Duff pointed out that even by the time of Octavian Augustus, there were significant numbers of “Orientals” in Rome. Duff goes on to describe the social change process at work in Roman society. The desire of Romans to emigrate to other areas of the empire, is mentioned by the Roman writer Seneca, who stated that Romans looked for every opportunity to leave their native country. Freed slaves, mostly of Syrian or Eastern extraction, soon became numerically strong in Rome itself. The Emperor Philip was in fact born in Syria, and became known as “Philip the Arabian” as a result. Tacitus complains that in Nero’s day most of the senators and members of the aristocracy were now men of ex-slave status—and most of these were of Eastern origin.

By the Third Century AD, many of the emperors were actually descendants of the slaves of earlier centuries. George La Piana states it this way: “The denationalized capital of the great empire, came to be ruled by the offspring of races which originally had come to the city only to serve” (La Piana, Foreign Groups in Rome, p. 223).

Based on his research, Frank goes on to estimate that as much as 90 percent of the population of the city of Rome was of “servile extraction.” While this 90 percent would not all have been of foreign race, the majority most certainly were. “This Orientalization of Rome’s populace has a more important bearing than is usually accorded it upon the larger question of why the spirit and acts of imperial Rome are totally different from those of the republic. There was a complete change in the temperament!” (Frank, p. 705).

The Historians’ History of the World, edited by H.S. Williams, and published by the Encyclopedia Britannica underlines the importance of slavery in this change in Roman society: “Slavery was the most determined enemy of that spirit of conservatism and tradition which had been the strength of the Roman race.”

The replacement of the original Roman people by immigrants was marked first at the lowest levels or society, but then gradually made its way up through all levels. Septimus Severus was the first Roman Emperor who was not of Roman extraction, born as he was a Phoenician from North Africa. His wife was Julia Domna, a Syrian. Severus was succeeded by his two sons, who reigned for awhile together then successively. The throne later came to two grandsons. In all, the Syro-Phoenicians dominated the Roman Empire from 193 A.D. to 235 A.D.

A suppressed view of history

It is therefore clear that many famous historians who studied the classical Roman era in depth, saw clearly the change in race which took place as being the primary cause of the fall of that civilization. In summary:

1. The original Roman people were dissipated by war, foreign service in the military and emigration to their colonies;

2. Their place in Rome and surrounds was taken by the wholesale importation of slaves, the majority of whom had come from the mixed race southeastern reaches of the empire;

3. Eventually not even the emperors themselves were of Roman extraction; and

4. As a result, the remaining Roman population became increasingly of mixed racial origin as time progressed.

The importance of this racial change was not lost on many famous historians, but the modern era’s censorship of the issue of race as a determining factor, has led to the deliberate suppression of the work of Frank (and others). Nonetheless, the accuracy and validity of their observations remain as true as ever, and provide the real answer for the fall of the classical Roman civilization.


Note:

For excerpts of all chapters of Kemp’s book see: here.