200 Years Together, 1

Editor’s note: Due to the fact that the anti-Aryan System throughout the Anglo-Saxon world discourages discussion of the Jewish Question, Aleksandr Solzhenitsyn’s second non-fiction work [1] has yet to be published by a respectable house in English. However, there is a preliminary translation of 200 Years Together on the internet. I’ll be reproducing it with a few syntactic corrections of my own.
 

Aleksandr Solzhenitsyn:

Two Hundred Years Together

Volume I – The Jews Before the Revolution

 

Chapter 1: Before the 19th century

In this book the presence of the Jews in Russia prior to 1772 will not be discussed in detail. However, for a few pages we want to remember the older epochs.

One could begin, that the paths of Russians and Jews first crossed in the wars between the Kiev Rus and the Khazars—but that isn’t completely right, since only the upper class of the Khazars were of Hebraic descent, the tribe itself being a branch of the Turks that had accepted the Jewish faith.

If one follows the presentation of J. D. Bruzkus, a respected Jewish author of the mid-20th century, a certain part of the Jews from Persia moved across the Derbent Pass to the lower Volga where Atil [west coast of Caspian on Volga delta], the capital city of the Khazarian Khanate rose up starting 724 AD. The tribal princes of the Turkish Khazars, at the time still idol-worshippers, did not want to accept either the Muslim faith—lest they should be subordinated to the caliph of Baghdad—nor Christianity—lest they come under vassalage to the Byzantine emperor; and so the clan went over to the Jewish faith in 732. But there was also a Jewish colony in the Bosporan Kingdom [on the Taman Peninsula at east end of the Crimea, separating the Black Sea from the Sea of Azov] to which Hadrian had Jewish captives brought in 137, after the victory over Bar-Kokhba.

Later a Jewish settlement sustained itself without break under the Goths and Huns in the Crimea; especially Kaffa (Feodosia) remained Jewish. In 933 Prince Igor [912-945, Grand Prince of Kiev, successor of Oleg, regent after death of Riurik founder of the Kiev Kingdom in 862] temporarily possessed Kerch, and his son Sviatoslav [Grand Prince 960-972] wrested the Don region from the Khazars. The Kiev Rus already ruled the entire Volga region including Atil in 909, and Russian ships appeared at Samander [south of Atil on the west coast of the Caspian]. Descendents of the Khazars were the Kumyks in the Caucasus. In the Crimea, on the other hand, they combined with the Polovtsy [nomadic Turkish branch from central Asia, in the northern Black Sea area and the Caucasus since the 10th century; called Cuman by western historians] to form the Crimean Tatars. But the Karaim [a Jewish sect that does not follow the Talmud] and Jewish residents of the Crimean did not go over to the Muslim Faith. The Khazars were finally conquered by Tamerlane [or Timur, the 14th century conqueror].

A few researchers however hypothesize (exact proof is absent) that the Hebrews had wandered to some extent through the south Russian region in west and northwest direction. Thus the Orientalist and Semitist Abraham Harkavy for example writes that the Jewish congregation in the future Russia “emerged from Jews that came from the Black Sea coast and from the Caucasus, where their ancestors had lived since the Assyrian and Babylonian captivity.” J. D. Bruzkus also leans to this perspective (another opinion suggests it is the remnant of the Ten Lost Tribes of Israel). This migration presumably ended after the conquest of Tmutarakans [eastern shore of the Kerch straits, overlooking the eastern end of the Crimean Peninsula; the eastern flank of the old Bosporan Kingdom] by the Polovtsy. According to Harkavy’s opinion the vernacular of these Jews at least since the 9th century was Slavic, and only in the 17th century, when the Ukrainian Jews fled from the pogroms of Chmelnitzki [Bogdan Chmelnitzki, Ukrainian Cossack, 1593-1657, led the successful Cossack rebellion against Poland with help from the Crimean Tatars], did Yiddish become the language of Jews in Poland.

In various manners the Jews also came to Kiev and settled there. Already under Igor, the lower part of the city was called Kosary; in 933 Igor brought Jews that had been taken captive in Kerch. Then in 965 Jews taken captive in the Crimea were brought there; in 969 Kosaren from Atil and Samander, in 989 from Cherson and in 1017 from Tmutarakan. In Kiev western Jews also emerged in connection with the caravan traffic from west to east, and starting at the end of the 11th century, maybe on account of the persecution in Europe during the first Crusade.

Later researchers confirm likewise that in the 11th century, the “Jewish element” in Kiev is to be derived from the Khazars. Still earlier, at the turn of the 10th century the presence of a “khazar force and a khazar garrison” was chronicled in Kiev. And already in the first half of the 11th century the Jewish-khazar element in Kiev played “a significant roll.” In the 9th and 10th century, Kiev was multinational and tolerant.

At the end of the 10th century, in the time when Prince Vladimir [Vladimir I. Svyatoslavich 980-1015, the Saint, Grand Prince of Kiev] was choosing a new faith for the Russians. There were not a few Jews in Kiev, and among them some educated men were suggested taking on the Jewish faith. The choice fell out otherwise than it had 250 years earlier in the Khazar Kingdom. Karamsin [1766-1826, Russian historian] relates it like this: “After he (Vladimir) had listened to the Jews, he asked where their homeland was. ‘In Jerusalem,’ answered the delegates, ‘but God has chased us in his anger and sent us into a foreign land.’ ‘And you, whom God has punished, dare to teach others?’ said Vladimir. ‘We do not want to lose our fatherland like you have.’” After the Christianization of the Rus, according to Bruzkus, a portion of the Khazar Jews in Kiev also went over to Christianity and afterwards in Novgorod perhaps one of them—Luka Zhidyata—was even one of the first bishops and spiritual writers.

Christianity and Judaism, side-by-side in Kiev, inevitably led that the learned zealously contrasted them. From this dynamics emerged the work significant to Russian literature, “Sermon on Law and Grace” [by Hilarion, first Russian Metropolitan] in the middle 11th century, which contributed to the settling of a Christian consciousness for the Russians that lasted for centuries. “The polemic here is as fresh and lively as in the letters of the apostles.” In any case, it was the first century of Christianity in Russia. For the Russian neophytes of that time, the Jews were interesting, especially in connection to their religious presentation, and even in Kiev there were opportunities for contact with them. The interest was greater than later in the 18th century, when they again became physically close.

Then, for more than a century, the Jews took part in the expanded commerce of Kiev. “In the new city wall (completed in 1037) there was the Jews’ Gate, which closed in the Jewish quarter.” The Kiev Jews were not subjected to any limitations, and the princes did not handle themselves hostilely, but rather vouchsafed protection for them, especially Sviatopolk Iziaslavich [Prince of Novgorod 1078-1087, Grand Prince of Kiev 1093-1113] , since the trade and enterprising spirit of the Jews brought the princes financial advantage.

In 1113, Vladimir, later called Monomakh, out of qualms of conscience, even after the death of Sviatopolk, hesitated to ascend the Kiev Throne prior to one of the Svyatoslavich’s, and “exploiting the anarchy, rioters plundered the house of the regimental commander Putiata and all Jews that had stood under the special protection of the greedy Sviatopolk in the capital city… One reason for the Kiev revolt was apparently the usury of the Jews: probably, exploiting the shortage of money of the time, they enslaved the debtors with exorbitant interest.” For example, there are indications in the “Statute” of Vladimir Monomakh that Kiev money-lenders received interest up to 50% per annum.

Karamsin therein appeals to the Chronicles and an extrapolation by Basil Tatistcheff [1686-1750: student of Peter the Great, first Russian historian]. Moreover, in Tatistcheff: “Afterwards they clubbed down many Jews and plundered their houses, because they had brought about many sicknesses to Christians and commerce. They had brought great damage. Many of them, who had gathered in their synagogue seeking protection, defended themselves as well as they could until Vladimir would arrive.” But when he came, “the Kievites pleaded with him for retribution toward the Jews, because they had taken all the trades from Christians and under Sviatopolk had had much freedom and power… They had also brought many over to their faith.”

According to M. N. Pokrovski, the Kiev Pogrom of 1113 had social and not national character. However the leaning of this “class-conscious” historian toward social interpretations is well known.

After he ascended to the Kiev throne, Vladimir answered the complainants, “Since many [Jews] everywhere have received access to the various princely courts and have migrated there, it is not appropriate for me, without the advice of the princes, and moreover contrary to right, to permit killing and plundering them. Hence I will without delay call the princes to assemble, to give counsel.” In the Council a law limiting the interest was established, which Vladimir attached to Yaroslav’s “Statute.” Karamsin reports, appealing to Tatistcheff, that Vladimir “banned all Jews” upon the conclusion of the Council, “and from that time forth there were none left in our fatherland.” But at the same time he qualifies: “In contrast, in the Chronicles it says that in 1124 the Jews in Kiev died in a great fire; consequently, they had not been banned.” Bruzkus explains, that it “was a whole Quarter in the best part of the city… at the Jew’s Gate next to the Golden Gate.”

At least one Jew enjoyed the trust of Andrei Bogoliubskii [or Andrey Bogolyubsky] in Vladimir. “Among the confidants of Andrei was a certain Ephraim Moisich, whose patronymic Moisich or Moisievich indicates his Jewish derivation,” and who according to the words of the Chronicle was among the instigators of the treason by which Andrei was murdered. However there is also a notation that says that under Andrei Bogoliubskii “many Bulgarians and Jews from the Volga territory came and had themselves baptized” and that after the murder of Andrei his son Georgi fled to a Jewish Prince in Dagestan.

In any case the information on the Jews in the time of the Suzdal Rus is scanty, as their numbers were obviously small.

The Jewish Encyclopedia notes that in the Russian heroic songs (Bylinen) the “Jewish Czar”—e.g. the warrior Shidowin in the old Bylina—is “a favorite general moniker for an enemy of the Christian faith.” At the same time it could also be a trace of memories of the struggle against the Khazars. Here, the religious basis of this hostility and exclusion is made clear. On this basis, the Jews were not permitted to settle in the Muscovy Rus.

The invasion of the Tatars portended the end of the lively commerce of the Kiev Rus, and many Jews apparently went to Poland. (Also the Jewish colonization into Volhynia and Galicia continued, where they had scarcely suffered from the Tatar invasion.) The Encyclopedia explains: “During the invasion of the Tatars (1239) which destroyed Kiev, the Jews also suffered, but in the second half of the 13th century they were invited by the Grand Princes to resettle in Kiev, which found itself under the domination of the Tatars. On account of the special rights, which were also granted the Jews in other possessions of the Tatars, envy was stirred up in the town residents against the Kiev Jews.”

Something similar happened not only in Kiev, but also in the cities of North Russia, which “under the Tatar rule, were accessible for many merchants from Khoresm or Khiva, who were long since experienced in trade and the tricks of profit-seeking. These people bought from the Tatars the principality’s right to levy Tribute, they demanded excessive interest from poor people and, in case of their failure to pay, declared the debtors to be their slaves, and took away their freedom. The residents of Vladimir, Suzdal, and Rostov finally lost their patience and rose up together at the pealing of the Bells against these usurers; a few were killed and the rest chased off.” A punitive expedition of the Khan against the mutineers was threatened, which however was hindered via the mediation of Alexander Nevsky. “In the documents of the 15th century, Kievite Jewish tax-leasers are mentioned, who possessed a significant fortune.”

__________

[1] Solzhenitsyn’s first non-fiction work is The Gulag Archipelago (1973). Two Hundred Years Together (2002) was published in Russian.

Rising, 4

(Madison Grant’s introduction)

While in the mediæval conflicts between Europe and Asia the latter was the aggressor, the case was otherwise in the early wars between the Nordic and the Mediterranean peoples. Here for three thousand years the Nordics were the aggressors, and, although these wars were terribly destructive to their numbers, they were the medium through which classic civilization was introduced into Nordic lands. As to the ethnic consequences, northern barbarians poured over the passes of the Balkans, Alpines, and Pyrenees into the sunny lands of the south only to slowly vanish in the languid environment which lacked the stimulus of fierce strife with hostile nature and savage rivals.

Nevertheless, long before the opening of the Christian era the Alpines of western Europe were thoroughly Nordicized, and in the centuries that followed, the old Nordic element in Spain, Italy, and France has been again and again strongly reinforced, so that these lands are now an integral part of the White World.

In recent centuries Russia was again superficially Nordicized with a top dressing of Nordic nobility, chiefly coming from the Baltic provinces. Along with this process there was everywhere in Europe a resurgence among the submerged and forgotten Alpines and among the Mediterranean elements of the British Isles, while Bolshevism in Russia means the elimination of the Nordic aristocracy and the dominance of the half-Asiatic Slavic peasantry.

Rising, 3

(Madison Grant’s introduction)

Without attempting a scientific classification of the inhabitants of Eurasia, it is sufficient to describe the three main races. The first are the yellow-skinned, straight black-haired, black-eyed, round-skulled Mongols and Mongoloids massed in central and eastern Asia north of the Himalayan system.

To the west of them, and merged with them, lie the Alpines, also characterized by dark, but not straight, hair, dark eyes, relatively short stature, and round skulls. These Alpines are thrust like a wedge into Europe between the Nordics and the Mediterraneans, with a tip that reaches the Atlantic Ocean. Those of western Europe are derived from one or more very ancient waves of round-skulled invaders from the East, who probably came by way of Asia Minor and the Balkans, but they have been so long in their present homes that they retain little except their brachycephalic skull-shape to connect them with the Asiatic Mongols.

South of the Himalayas and westward in a narrow belt to the Atlantic, and on both sides of the Inland Sea, lies the Mediterranean race, more or less swarthy-skinned, black-haired, dark-eyed, and long-skulled.

On the northwest, grouped around the Baltic and North Seas, lies the great Nordic race. It is characterized by a fair white skin, wavy hair with a range of color from dark brown to flaxen, light eyes, tall stature, and long skulls.

These races show other physical characters which are definite but difficult to describe, such as texture of skin and cast of features, especially of the nose. The contrast of mental and spiritual endowments is equally definite, but even more elusive of definition.

It is with the action and interaction of these three groups, together with internal civil wars, that recorded history deals.

While, so far as we know, these three races have occupied their present relative positions from the beginning, there have been profound changes in their distribution.

The two essential phenomena, however, are, first, the retreat of the Nordic race westward from the Grasslands of western Asia and eastern Europe to the borders of the Atlantic, until it occupies a relatively small area on the periphery of Eurasia.

The second phenomenon is of equal importance, namely, the more or less thorough Nordicizing of the westernmost extensions of the other two races, namely, the Mediterranean on the north coast of the Inland Sea, who have been completely Aryanized in speech, and have been again and again saturated with Nordic blood, and the even more profound Nordicization in speech and in blood of the short, dark, round-skulled inhabitants of central Europe, from Brittany through central France, southern Germany, and northern Italy into Austrian and Balkan lands. So thorough has been this process that the western Alpines have at the present time no separate race consciousness and are to be considered as wholly European.

As to the Alpines of eastern and central Europe, the Slavs, the case is somewhat different. East of a line drawn from the Adriatic to the Baltic the Nordicizing process has been far less perfect, although nearly complete as to speech, since all the Slavic languages are Aryan. Throughout these Slavic lands, great accessions of pure Mongoloid blood have been introduced within relatively recent centuries.

East of this belt of imperfectly Nordicized Alpines we reach the Asiatic Alpines, as yet entirely untouched by western blood or culture. These groups merge into the Mongoloids of eastern Asia.

So we find, thrust westward from the Heartland, a race touching the Atlantic at Brittany, thoroughly Asiatic and Mongoloid in the east, very imperfectly Nordicized in the centre, and thoroughly Nordicized culturally in the far west of Europe, where it has become, and must be accepted as, an integral part of the White World.

As to the great Nordic race, within relatively recent historic times it occupied the Grasslands north of the Black and Caspian Seas eastward to the Himalayas. Traces of Nordic peoples in central Asia are constantly found, and when archæological research there becomes as intensive as in Europe we shall be astonished to find how long, complete, and extended was their occupation of western Asia.

During the second millennium before our era successive waves of Nordics began to cross the Afghan passes into India until finally they imposed their primitive Aryan language upon Hindustan and the countries lying to the east.

All those regions lying northwest of the mountains appear to have been largely a white man’s country at the time of Alexander the Great. In Turkestan the newly discovered Tokharian language, an Aryan tongue of the western division, seems to have persisted down to the ninth century. The decline of the Nordics in these lands, however, began probably far earlier than Alexander’s time, and must have been nearly completed at the beginning of our era. Such blond traits as are still found in western Asia are relatively unimportant, and for the last two thousand years these countries must be regarded as lost to the Nordic race.

The impulse that drove the early Nordics like a fan over the Himalayan passes into India, the later Nordics southward into Mesopotamian lands, as Kassites, Mitanni, and Persians, into Greece and Anatolia as Achæans, Dorians, and Phrygians, westward as the Aryan-speaking invaders of Italy and as the Celtic vanguards of the Nordic race across the Rhine into Gaul, Spain, and Britain, may well have been caused by Mongoloid pressure from the heart of central Asia. Of course, we have no actual knowledge of this, but the analogy to the history of later migrations is strong, and the conviction is growing among historians that the impulse that drove the Hellenic Nordics upon the early Ægean culture world was the same as that which later drove Germanic Nordics into the Roman Empire.

North of the Caspian and Black Seas the boundaries of Europe receded steadily before Asia for nearly a thousand years after our era opened, but we have scant record of the struggles which resulted in the eviction of the Nordics from their homes in Russia, Poland, the Austrian and east German lands.

By the time of Charlemagne the White Man’s world was reduced to Scandinavia, Germany west of the Elbe, the British Isles, the Low Countries, and northern France and Italy, with outlying groups in southern France and Spain. This was the lowest ebb for the Nordics and it was the crowning glory of Charlemagne’s career that he not only turned back the flood, but began the organization of a series of more or less Nordicized marches or barrier states from the Baltic to the Adriatic, which have served as ramparts against Asiatic pressure from his day to ours. West of this line the feudal states of mediæval Europe developed into western Christendom, the nucleus of the civilized world of to-day.

South of the Caspian and Black Seas, after the first swarming of the Nordics over the mountains during the second millennium before Christ, the East pressed steadily against Europe until the strain culminated in the Persian Wars. The defeat of Asia in these wars resulted later in Alexander’s conquest of western Asia to the borders of India.

Alexander’s empire temporarily established Hellenic institutions throughout western Asia and some of the provinces remained superficially Greek until they were incorporated in the Roman Empire and ultimately became part of early Christendom. On the whole, however, from the time of Alexander the elimination of European blood, classic culture, and, finally, of Christianity, went on relentlessly.

By later Roman times the Aryan language of the Persians, Parthians, and people of India together with some shreds of Greek learning were about all the traces of Europe that were to be found east of the oscillating boundary along the Euphrates.

The Roman and Byzantine Empires struggled for centuries to check the advancing tide of Asiatics, but Arab expansions under the impulse of the Mohammedan religion finally tore away all the eastern and southern coasts of the Mediterranean Sea, while from an Arabized Spain they threatened western Europe. With the White Man’s world thus rapidly receding in the south, a series of pure Mongol invasions from central Asia, sweeping north of the Caspian and Black Seas, burst upon central Europe. Attila and his Huns were the first to break through into Nordic lands as far as the plains of northern France. None of the later hordes were able to force their way so far into Nordic territories, but spent their strength upon the Alpines of the Balkans and eastern Europe.

Eastern Germany, the Austrian states, Poland, and Russia had been Nordic lands before the Slavs emerged after the fall of Rome. Whether the occupation of Teutonic lands by the Wends and Slavs in eastern Europe was an infiltration or a conquest is not known, but the conviction is growing that, like other movements which preceded and followed, it was caused by Mongoloid pressure.

That the western Slavs or Wends had been long Nordicized in speech is indicated by the thoroughly Aryan character of the Slavic languages. They found in the lands they occupied an underlying Teutonic population. They cannot be regarded as the original owners of Poland, Bohemia, Silesia, or other Wendish provinces of eastern Germany and Austria. The Teutonic Marcomanni and Quadi were in Bohemia long before the Czechs came in through the Moravian Gate in the sixth century. Pomerania and the Prussias were the home of Teutonic Lombards, Burgunds, Vandals, and Suevi, while the Crimea and the northwestern coast of the Black Sea were long held by the Nordic Goths, who, just before our era, had migrated overland from the Baltic by way of the Vistula.

No doubt some of this Nordic blood remained to ennoble the stock of the later invaders, but by the time of Charlemagne, in the greater part of Europe east of the Elbe, the Aryan language was the only bond with Europe.

When the Frankish Empire turned the tide and Christianized these Wendish and Polish lands, civilization was carried eastward until it met the Byzantine influences which brought to Russia and the lands east of the Carpathians the culture and Orthodox Christianity of the Eastern or Greek Empire.

The nucleus of Russia was organized in the ninth century by Scandinavian Varangians, the Franks of the East, who founded the first civilized state amid a welter of semi-Mongoloid tribes. How much Nordic blood they found in the territories which afterward became Russia we have no means of knowing, but it must have been considerable because we do know that from the Middle Ages to the present time there has been a progressive increase in brachycephaly or broad-headedness, to judge from the rise in the percentage of round skulls found in the cemeteries of Moscow and elsewhere in Russia.

Such was the condition of eastern Europe when a new and terrible series of Mongoloid invasions swept over it, this time directly from the centre of Asia.

The effect of these invasions was so profound and lasting that it may be well to consider briefly the condition of eastern Europe after the elimination of the Nordics and its partial occupation by the so-called Slavs. Beginning with Attila and his Huns, in the fourth century, there was a series of purely Mongoloid tribes entering from Asia in wave after wave.

Similar waves ultimately passed south of the Black and Caspian Seas, and were called Turks, but these were long held back by the power of the Byzantine Empire, to which history has done scant justice.

In the north these invaders, called in the later days Tatars, but all essentially of central Asiatic Mongol stock, occupied Balkan lands after the expansion of the south Slavs in those countries. They are known by various names, but they are all part of the same general movement, although there was a gradual slowing down of the impulse. Prior to Jenghiz Khan the later hordes did not reach quite as far west as the earlier ones.

The first wave, Attila’s Huns, were followed during the succeeding centuries by the Avars, the Bulgars, the Hunagar Magyars, the Patzinaks and the Cumans. All of these tribes forced their way over the Carpathians and the Danube, and much of their blood, notably in that of the Bulgars and Magyars, is still to be found there. Most of them adopted Slavic dialects and merged in the surrounding population, but the Magyars retain their Asiatic speech to this day.

Other Tatar and Mongoloid tribes settled in southern and eastern Russia. Chief among these were the Mongol Chazars, who founded an extensive and powerful empire in southern and southeastern Russia as early as the eighth century. It is interesting to note that they accepted Judaism and became the ancestors of the majority of the Jews of eastern Europe, the round-skulled Ashkenazim.

Into this mixed population of Christianized Slavs and more or less Christianized and Slavized Mongols burst Jenghiz Khan with his great hordes of pure Mongols. All southern Russia, Poland, and Hungary collapsed before them, and in southern Russia the rule of the Mongol persisted for centuries, in fact the Golden Horde of Tatars retained control of the Crimea down to 1783.

Many of these later Tatars had accepted Islam, but entire groups of them have retained their Asiatic speech and to this day profess the Mohammedan religion.

The most lasting result of these Mongol invasions was that southern Poland and all the countries east and north of the Carpathians, including Rumania and the Ukraine, were saturated anew with Tatar blood, and, in dealing with these populations and with the new nations founded among them, this fact must not be forgotten.

The conflict between the East and the West—Europe and Asia—has thus lasted for centuries, in fact it goes back to the Persian Wars and the long and doubtful duel between Rome and Parthia along the eastern boundary of Syria. As we have already said, the Saracens had torn away many of the provinces of the Eastern Empire, and the Crusades, for a moment, had rolled back the East, but the event was not decided until the Seljukian and Osmanli Turks accepted Islam.

If these Turks had remained heathen they might have invaded and conquered Asia Minor and the Balkan States, just as their cousins, the Tartars, had subjected vast territories north of the Black Sea, but they could not have held their conquests permanently unless they had been able to incorporate the beaten natives into their own ranks through the proselytizing power of Islam.

Even in Roman times the Greek world had been steadily losing, first its Nordic blood and then later the blood of its Nordicized European population, and it became in its declining years increasingly Asiatic until the final fall of Constantinople in 1453.

Byzantium once fallen, the Turks advanced unchecked, conquering the Alpine Slav kingdoms of the Balkans and menacing Christendom itself.

In these age-long conflicts between Asia and Europe the Crusades seem but an episode, although tragically wasteful of Nordic stock. The Nordic Frankish nobility of western Europe squandered its blood for two hundred years on the desert sands of Syria and left no ethnic trace behind, save, perhaps, some doubtful blond remnants in northern Syria and Edessa.

If the predictions of Mr. Stoddard’s book seem far-fetched, one has but to consider that four times since the fall of Rome Asia has conquered to the very confines of Nordic Europe. The Nordicized Alpines of eastern Europe and the Nordicized Mediterraneans of southern Europe have proved too feeble to hold back the Asiatic hordes, Mongol or Saracen. It was not until the realms of pure Nordics were reached that the invaders were turned back. This is shown by the fact that the Arabs had quickly mastered northern Africa and conquered Spain, where the Nordic Goths were too few in number to hold them back, while southern France, which was not then, and is not now, a Nordic land, had offered no serious resistance. It was not until the Arabs, in 732, at Tours, dashed themselves to pieces against the solid ranks of heavy-armed Nordics, that Islam receded.

The same fate had already been encountered by Attila and his Huns, who, after dominating Hungary and southern Germany and destroying the Burgundians on the Rhine, had pushed into northern France as far as Châlons. Here, in 376, he was beaten, not by the Romanized Gauls but by the Nordic Visigoths, whose king, Roderick, died on the field. These two victories, one against the Arab south and the other over the Mongoloid east, saved Nordic Europe, which was at that time shrunken to little more than a fringe on the seacoast.

How slender the thread and how easily snapped, had the event of either day turned out otherwise! Never again did Asia push so far west, but the danger was not finally removed until Charlemagne and his successors had organized the Western Empire.

Christendom, however, had sore trials ahead when the successors of Jenghiz Khan destroyed Moscovy and Poland and devastated eastern Europe. The victorious career of the Tatars was unchecked, from the Chinese Sea on the east to the Indian Ocean on the south, until in 1241, at Wahlstatt in Silesia, they encountered pure Nordic fighting men. Then the tide turned. Though outnumbering the Christians five to one and victorious in the battle itself, the Tatars were unable to push farther west and turned south into Hungary and other Alpine lands.

Some conception of the almost unbelievable horrors that western Europe escaped at this time may be gathered from the fate of the countries which fell before the irresistible rush of the Mongols, whose sole discernible motive seems to have been blood lust. The destruction wrought in China, central Asia, and Persia is almost beyond conception. In twelve years, in China and the neighboring states, Jenghiz Khan and his lieutenants slaughtered more than 18,500,000 human beings. After the sack of Merv in Khorasan, the “Garden of Asia,” the corpses numbered 1,300,000, and after Herat was taken 1,600,000 are said to have perished. Similar fates befell every city of importance in central Asia, and to this day those once populous provinces have never recovered. The cities of Russia and Poland were burned, their inhabitants tortured and massacred, with the consequence that progress was retarded for centuries.

Almost in modern times these same Mongoloid invaders, entering by way of Asia Minor, and calling themselves Turks, after destroying the Eastern Empire, the Balkan States, and Hungary, again met the Nordic chivalry of western Europe under the walls of Vienna, in 1683, and again the Asiatics went down in rout.

On these four separate occasions the Nordic race and it alone saved modern civilization. The half-Nordicized lands to the south and to the east collapsed under the invasions.

Unnumbered Nordic tribes, nameless and unsung, have been massacred, or submerged, or driven from their lands. The survivors had been pushed ever westward until their backs were against the Northern Ocean. There the Nordics came to bay—the tide was turned. Few stop to reflect that it was more than sixty years after the first American legislature sat at Jamestown, Virginia, that Asia finally abandoned the conquest of Europe.

One of the chief results of forcing the Nordic race back to the seacoast was the creation of maritime power and its development to a degree never before known even in the days of the Phœnicians and Carthaginians. With the recession of the Turkish flood, modern Europe emerges and inaugurates a counter-attack on Asia which has placed virtually the entire world under European domination.

Day of Wrath, 19

The infanticidal psychoclass: references

Wikipedia has the problem that many of its editors and administrators are either white traitors to the West or Jews like those of deMause’s journal. Although some scholars contribute to editing it, there is always an anti-westerner who censures the passages opposing the anti-white zeitgeist. For example, regarding the articles on infanticide I edited in 2008, a couple of Australian administrators from the English Wikipedia abused their powers. Not only did they eliminate most of the section on Australia within the article “Infanticide.” They went so far as to erase, from that online encyclopedia, an entire article that another editor had started. This last article focused on expanding the subject of the infanticide committed by aboriginal Australians. (Part of what was censored by Wikipedia is covered in this chapter, in the section on Australia.) Almost a decade later I learned that, since the 1970s, it has been a common practice in that continent to censor studies on infanticide, insofar as the aborigines have been idealized. Rewriting the history of the natives by vaporizing, in Stalin’s style, part of the collective memory of a nation misinforms visitors to the encyclopedia. But not all Wikipedia editors have behaved like that pair of administrators, so zealous in idealizing the natives in their country. In the archived Wikipedia talk page of Psychohistory, Loren Cobb said:

In my view, the psychohistory of Lloyd deMause is indeed a notable approach to history, in the sense in which Wikipedia uses the term “notability.” I am not personally involved in psychohistory—I am a mathematical sociologist—but here are some thoughts for your consideration.

Psychohistory as put forth by deMause and his many followers attempts to explain the pattern of changes in the incidence of child abuse in history. This is a perfectly respectable and non-fringe domain of scientific research. They argue that the incidence was much higher in the past, and that there has been an irregular history of improvement. This is a hypothesis that could just as easily have been framed by an epidemiologist as a psychologist. DeMause proposes a theory that society has gone through a series of stages in its treatment and discipline of children.

Again, this is well within the bounds of social science. None of these questions are pseudoscientific. Even the Centers for Disease Control in Atlanta, a bastion of scientific epidemiology, is interested in these kinds of hypotheses.1

I exchanged a few e-mails with Cobb, who like me is very critical of the psychoanalytic tail in deMausean legacy, and his position piqued my interest.

This chapter summarizes the data collected in the first exhaustive study on infanticide: a book by Larry Milner, Hardness of Heart, published in the last year of the 20th century. That so many researchers have produced astronomical figures on the extent of infanticide moves me to think that Milner’s initiative to devote ten years of his life researching the topic should be undertaken by others. Only then can we be sure if such large numbers are accurate.

Joseph Birdsell believes in infanticide rates of 15-50 percent of the total number of births in prehistoric times.2 Laila Williamson estimated a lower rate ranging from 15-20 percent.3 Both believe that high rates of infanticide persisted until the development of agriculture.4 Some comparative anthropologists have estimated that 50 percent of female newborn babies were killed by their parents in the Paleolithic.5 These figures appear over and over in the research of other scholars.
 

Paleolithic and Neolithic

Decapitated skeletons of hominid children have been found with evidence of cannibalism. Neanderthal man performed ritual sacrifices of children. As shown in the bas-reliefs of a Laussel cave, a menstruating goddess is appeased only by the sacrifice of infants.6

Marvin Harris, the creator of the anthropological movement called cultural materialism, estimated that in the Stone Age up to 23-50 percent of newborns were put to death. However, Harris conceived a rational explanation. In his book Cannibals and Kings: Origins of Cultures, published in 1977, he says that the goal was to preserve the population growth to 0.001 percent. This explanation of more “civilized” cavemen than us has not been taken seriously among other scholars. But the renowned geneticist James Neel surpasses him. Through a retroactive model to study the customs of contemporary Yanomami Indians he estimated that in prehistoric times the infanticidal rate was 15-20 percent. However, Neel wrote: “I find it increasingly difficult to see in the recent reproductive history of the civilized world a greater respect for the quality of human existence than was manifested by our remote ‘primitive’ ancestors.” Ark would have scoffed at this claim. The fact that Neel published such praise for the infanticidal cavemen in Science,7 one of the most prestigious scientific journals, shows the levels of psychogenic regression that we suffer in our times.

 
Ancient World

As we have seen, the sacrifice of children was much more common in the Ancient World than in present times. Three thousand bones of young children, with evidence of sacrificial rituals, have been found in Sardinia. Infants were offered to the Babylonian goddess Ishtar. Pelasgians offered a sacrifice of every tenth child during difficult times. Syrians sacrificed children to Jupiter and Juno. Many remains of children have been found in Gezer excavations with signs of sacrifice. Child skeletons with the marks of sacrifice have been found also in Egypt dating 950-720 B.C. In Carthage “[child] sacrifice in the ancient world reached its infamous zenith.”8 Besides the Carthaginians, other Phoenicians, and the Canaanites, Moabites and Sepharvites offered their first-born as a sacrifice to their gods.

Carthage. Charred bones of thousands of infants have been found in Carthaginian archaeological sites in modern times. One such area harbored as many as 20,000 burial urns. It is estimated that child sacrifice was practiced for centuries in the region. Plutarch (ca. 46-120 AD) mentions the practice, as do Tertullian, Orosius, Diodorus Siculus and Philo. The Hebrew Bible also mentions what appears to be child sacrifice practiced at a place called the Tophet (from the Hebrew taph or toph, to burn) by the Canaanites, ancestors of the Carthaginians, and by some Israelites. Writing in the 3rd century B.C., Kleitarchos, one of the historians of Alexander the Great, described that the infants rolled into the flaming pit. Diodorus Siculus wrote that babies were roasted to death inside the burning pit of the god Baal Hamon, a bronze statue.9

Greece and Rome. In the Persian mythology of Zoroastrianism, at birth some children are devoured by their parents: a fable reminiscent of Cronus. Rhea hid Zeus and presented a stone wrapped in strips, which Cronus took as a swaddled baby and ate it. Cronus represents the archaic Hellas.

The historical Greeks considered barbarous the practice of adult and child sacrifice.10 It is interesting to note how conquerors like Alexander are diminished under the new psychohistorical perspective. If we give credence to the assertion that Thebes, the largest city in the region of Boeotia, had lower rates of exposure than other Greek cities, its destruction by Alexander was a fatal blow to the advanced psychoclass in Greece. A few centuries later, between 150 and 50 B.C. an Alexandrian Jew wrote Wisdom of Solomon, which contains a diatribe against the Canaanites whom he calls perpetrators of “ruthless murders of their children.” (Note how the biblical classics, the 16th-century chroniclers, and the 19th-century anthropologists wield value judgments, something banned in an academy under the shadow of Franz Boas.)

In The Histories Polybius was already complaining in the 2nd century B.C. that parents severely inhibited reproduction, and by the 1st century there were several thinkers who spoke out against the exposure of babies. Epictetus wondered “A sheep does not abandon its own offspring, nor a wolf; and yet does a man abandon his?” In the Preface we saw that in the same century Philo was the first philosopher to speak out against exposure.11

“The greatest respect is owed to a child,” wrote Juvenal, born in 55 AD. His contemporary Josephus, a Romanized Jew, also condemned exposure. And in Heroides, an elegiac poem that he wrote before his exile, Ovid asked, “What did the child commit, in so few hours of life?” However, two centuries after Augustus, in times of Constantine Rome struggled with a decreased population due to exposure. The legend of Romulus and Remus is also revealing: two brothers had been exposed to die but a she-wolf saved them. Romulus forced the Romans to bring up all males and the first female and forbade killing them after a certain age. As Rhea saving his son Zeus, this legend portrays the psychogenic landmark of classical culture compared with other cultures of the Ancient World. But even so, exposure was practiced. A letter from a Roman citizen to his wife, dating from 1 B.C., demonstrates the casual nature with which infanticide was often viewed:

Know that I am still in Alexandria. […] I ask and beg you to take good care of our baby son, and as soon as I received payment I shall send it up to you. If you are delivered, if it is a boy, keep it, if a girl, discard it.12

In some periods of Roman history it was traditional for a newborn to be brought to the pater familias, the family patriarch, who would then decide whether the child was to be kept and raised, or left to death by exposure. The Twelve Tablets of Roman law obliged him to put to death a child that was visibly deformed. Infanticide became a capital offense in Roman law in 374 AD but offenders were rarely if ever prosecuted.13

Hebrew people. Although the Bible says many Hebrews sacrificed their children to pagan gods, Judaism prohibits infanticide (I will approach the subject of the recent studies on the Israelites in the last chapter). Tacitus recorded that the Jews “regard it as a crime to kill any late-born children.”14 Josephus, whose works give an important insight into first-century Judaism, wrote that God “forbids women to cause abortion of what is begotten, or to destroy it afterward.”15

Pagan European tribes. John Boswell believed that in ancient Germanic tribes unwanted children were exposed, usually in the forest. “It was the custom of the pagans that if they wanted to kill a son or daughter, they would be killed before they had been given any food.”16 In the most influential archeological book of the 19th century, Prehistoric Times, John Lubbock invented the terms Paleolithic and Neolithic. He described that burnt bones indicated the practice of child sacrifice in pagan Britain.17

 
The Christian Era

Something goes completely unnoticed for the modern mind. In a world plagued by sacrifices like the Old World, the innocent son has to die ordered by his father: a well-known practice. It is impossible to understand the psychoclass that gave rise to Christianity by overlooking this reality converted into a powerful symbol. This is true despite, as I have stated in the previous pages, that forms of upbringing should have suffered, in general terms, a regression throughout the Middle Ages. The Teachings of the Apostles or Didache said: “You shall not murder a child by abortion nor kill that which is born.”18 The Epistle of Barnabas stated an identical command.19 So widely accepted was this teaching in Christendom that apologists Tertullian, Athenagoras, Minucius Felix, Justin Martyr and Lactantius also maintained that exposing a baby to death was a wicked act. In 318 AD Constantine considered infanticide a crime but reinstated the practice of selling one’s own children. The West took its time to consider criminal the late forms of infanticide. The author of the Codex Theodosianus complained in 322 AD:

We have learned that in provinces where there are shortages of food and lack of livelihood, parents are selling or pledging their children. Such an ignominious act is repugnant to our customs.

Towards 340 AD Lactantius argued that strangling newborns was sinful. Already within the historical period known as Christendom, infanticide was not officially banned in Roman criminal law until 374 AD when Valentinian I mandated to rear all children (exposing babies, especially girls, was still common). However, both exposure and child abandonment continued in Europe.

Middle Ages. The practice was so entrenched, as well as the sale of children, that it had been futile to decree the abolition of such customs. Until 500 AD it could not be said that a baby’s life was secure. The Council of Constantinople declared that infanticide was a homicide, and in 589 AD the Third Council of Toledo took measures against the Spanish custom of killing their own children.20 Whereas theologians and clerics preached to spare their lives, newborn abandonment continued as registered in both the literature record and in legal documents.21 More archaic forms of infanticide, such as sacrifice, were practiced by the Gauls, Celts and the Irish. “They would kill their piteous wretched offspring with much wailing and peril, to pour their blood around Crom Cruaich,” a deity of pre-Christian Ireland.22 Unlike other European regions, in the Middle Ages the German mother had the right to expose the newborn.23 In Gotland, Sweden, children were also sacrificed.24 According to William Langer, exposure in the Middle Ages “was practiced on a gigantic scale with absolute impunity, noticed by writers with most frigid indifference.”25 By the end of the 12th century, notes Richard Trexler, Roman women threw their newborns into the Tiber River even in daylight.26 In Russia, peasants sacrificed their sons and daughters to the pagan god Perun. Some residents of rural areas got rid of their babies by throwing them to the hogs. In Medieval Russia secular laws did not deal with what, for the church, was a crime.27 The Svans killed the newborn females by filling their mouths with hot ashes. In Kamchatka, babies were killed and thrown to wild dogs.28

The darkness of Europe would begin to fade in the 12th century. As explained above, the “little Renaissance” of that century reminds me the famous series of Kenneth Clark, the first of its kind that showed us the personal view of an intellectual in a television series. Other cultures would be arrested in their ways of treatment of women and children.

China and Japan. The American explorer George Kennan noted that among the Koryaks, a Mongoloid people of north-eastern Siberia, infanticide was still common in the 19th century. One of the twins was always sacrificed.29 Since the 17th century Jesuit missionaries had found thousands of babies, mostly women, abandoned on the streets of China. Marco Polo, the famed explorer, saw newborns exposed in Manzi.30 China’s society promoted gendercide. The philosopher Han Fei Tzu, a member of the ruling aristocracy of the 3rd century B.C., who developed a school of law, wrote: “As to children, a father and mother when they produce a boy congratulate one another, but when they produce a girl they put it to death.”31 Among the Hakka people, and in Yunnan, Anhwei, Szechwan, Jiangxi and Fukien a method of killing the baby was to put her into a bucket of cold water, which was called “baby water.” 32 Even before feudal Japan infanticide was performed. The common slang for infanticide was mabiki which means to pull plants from an overcrowded garden. It has been estimated that 40 percent of newborn babies were killed in Kyushu.33 A typical method in Japan was smothering through wet paper on the baby’s mouth and nose.34 Mabiki persisted in the 19th and early 20th centuries.35

India and Pakistan. Female infanticide of newborn girls was systematic in feudatory Rajputs in India. According to Firishta (approx. 1560-1620), as soon as a female child was born she was holding “in one hand, and a knife in the other, that any person who wanted a wife might take her now, otherwise she was immediately put to death.”36 The practice of female infanticide was also common among the inhabitants of Kutch, Kehtri, Nagar, Gujarat, Miazed, Kalowries and also among the Sind in Pakistan.37 It was not uncommon that parents threw a child to the crocodiles in the Ganges River as a sacrificial offering. The British colonists were unable to outlaw the custom until the beginnings of the 19th century.38

Arabia and Islam. Female infanticide was common all over Arabia during pre-Islamic Arabia, especially by burying alive the newborn female.39 Later it would be explicitly prohibited by the Koran: “And do not kill your children for fear of poverty; We give them sustenance and yourselves too; Surely to kill them is a great wrong.”40 However, in spite of this emergent psychoclass, if compared with their infanticidal neighbors of the Arabian peninsula, the forms of childcare and the treatment of women in Islam would be stagnant for centuries.
 

Tribes

Infanticide in tribal societies was, and in some tribes still is, more frequent than infanticide in both Western and Eastern civilizations.

Africa. In this continent newborns were killed because of fear that they were an evil omen or because they were considered unlucky. Twins were usually put to death in Arebo; as well as by the Nama Hottentots of South West Africa; in the Lake Victoria Nyanza region; by the Tswana in Portuguese East Africa; among the Ilso and Ibo people of Nigeria; and by the !Kung Bushmen of the Kalahari Desert.41 The Kikuyu, Kenya’s most populous ethnic group, practiced ritual killing of twins.42 Lucien Lévy-Brühl noted that, as a result of fearing a drought, if a baby was born feet first in British East Africa, she or he was smothered.43 The Tswana people did the same since they feared the newborn would bring ill fortune to the parents.44 Similarly, William Sumner noted that the Vadshagga killed children whose upper incisors came first.45 If a mother died in childbirth among the Ibo people of Nigeria, the newborn was buried alive. It suffered a similar fate if the father died.46 In The Child in Primitive Society, Nathan Miller wrote in the 1920s that among the Kuni tribe every mother had killed at least one of her children.47 Child sacrifice was practiced as late as 1929 in Zimbabwe, where a daughter of the tribal chief used to be sacrificed as a petition of rain.48

Oceania and the Pacific Islands. Infanticide among the autochthon people in the Oceania islands is widespread. In some areas of the Fiji islands up to 50 percent of newborn infants were killed.49 In the 19th-century Ugi, in the Solomon Islands almost 75 percent of the indigenous children had been brought from adjoining tribes due to the high incidence rate of infanticide, a unique feature of these tribal societies.50 In another Solomon island, San Cristóbal, the firstborn was considered ahubweu and often buried alive.51 As a rationale for their behavior, some parents in British New Guinea complained: “Girls […] don’t become warriors, and they don’t stay to look for us in our old age.”52

Australia. According to Bronislaw Malinowski, who wrote a book on indigenous Australians in the early 1960s, “infanticide is practiced among all Australian natives.”53 The practice has been reported in Tasmania, Western Australia, Central Australia, South Australia, in the Northern Territory, Queensland, New South Wales and Victoria. Anthropologist Géza Róheim wrote:

When the Yumu, Pindupi, Ngali, or Nambutji were hungry, they ate small children with neither ceremonial nor animistic motives. Among the southern tribes, the Matuntara, Mularatara, or Pitjentara, every second child was eaten in the belief that the strength of the first child would be doubled by such a procedure.54

Family units usually consisted of three children. Brough Smyth, a 19th century researcher, estimated that in Victoria about 30 percent of the births resulted in infanticide.55 Mildred Dickeman concurs that the figure is accurate in other Australia tribes as a result of a surplus of the birthrate.56 Cannibalism was observed in Victoria at the beginning of the 20th century. The Wotjo tribe, as well as the tribes of the lower Murray River, sometimes killed a newborn to feed an older sibling.57 Thomas Robert Malthus said that, in the New South Wales region when the mother died sucking infants were buried alive with her.58 In the Darling River region, infanticide was practiced “by a blow on the back of the head, by strangling with a rope, or chocking with sand.”59 In Queensland a tribal woman only could have children after the age of thirty. Otherwise babies would be killed.60 The Australian Aranda tribes in the Northern Territory used the method of choking the newborn with coal, sand or kill her with a stick.61 According to James George Frazer, in the Beltana tribes in South Australia it was customary to kill the first-born.62 Twins were always killed by the Arrernte in central Australia.63 In the Luritcha tribe occasional cannibalism of young children occurred.64 Aram Yengoyan calculated that, in Western Australia, the Pitjandjara people killed 19 percent of their newborns.65 In the 19th century the native Tasmanians were exterminated by the colonists, who regarded them as a degenerate race. Richard H. Davies (fl. 1830s-1887), a brother of Archdeacon Davies, wrote that Tasmanian “females have been known to desert their infants for the sake of suckling the puppies,” which were later used for hunting.66 Like other tribal Australians, when the mother died the child was buried as well.67

Polynesia. In ancient Polynesian societies infanticide was fairly common.68 Families were supposed to rear no more than two children. Writing about the natives Raymond Firth noted: “If another child is born, it is buried in the earth and covered with stones.”69 In Hawaii infanticide was a socially sanctioned practice before the Christian missions.70 Infanticidal methods included strangling the children or, more frequently, burying them alive.71 Infanticide was quite intense in Tahiti.72 Methods included suffocation, neck breaking and strangulation.73

North America. Infanticide and child sacrifice was practiced in the New World at times when in Western Europe it had been largely abandoned. There is no agreement about the actual estimates of the frequency of newborn female infanticide in the Eskimo population. Carmel Schrire mentions diverse studies ranging from 15-50 percent to 80 percent.74 Polar Eskimos killed the child by throwing him or her into the sea.75 There is even a legend in Eskimo folklore, “The Unwanted Child,” where a mother throws her child into the fjord. The Yukon and the Mahlemuit tribes of Alaska exposed the female newborns by stuffing their mouths with grass before leaving them to die.76 In Arctic Canada the Eskimos exposed their babies on the ice and left them to die.77 Female Eskimo infanticide disappeared in the 1930s and 1940s after contact with the Western cultures of the South.78 The Handbook of North American Indians reports infanticide and cannibalism among the Dene Indians and those of the Mackenzie Mountains.79 In the Eastern Shoshone there was a scarcity of Indian women as a result of female infanticide.80 For the Maidu Native Americans in the United States twins were so dangerous that they not only killed them, but the mother as well.81 In the region known today as southern Texas, the Mariame Indians practiced infanticide of females on a large scale. Wives had to be obtained from neighboring groups.82

South American tribes. Although data of infanticides among the indigenous people in South America is not as abundant as data from North America, the estimates seem to be similar. The Tapirapé indigenous people of Brazil allowed no more than three children per woman, and no more than two had to be of the same sex. If the rule was broken infanticide was practiced.83 The people in the Bororo tribe killed all the newborns that did not appear healthy enough. Infanticide is also documented in the case of the Korubo people in the Amazon.84

While Capacocha sacrifice was practiced in the Peruvian large cities, child sacrifice in the pre-Columbian tribes of the region is less documented. However, even today studies on the Aymara Indians reveal high incidences of mortality among the newborn, especially female deaths, suggesting infanticide.85 Infanticide among the Chaco in Paraguay was estimated as high as 50 percent of all newborns in that tribe, who were usually buried.86 The infanticidal custom had such roots among the Ayoreo in Bolivia and Paraguay that it persisted until the late 20th century.87

 
Conclusion

As can be gathered from the above data, it is possible to support psychohistory’s cornerstone, the idea of an infanticidal psychoclass, with sources other than those used by deMause. The main criticism of historian Julie Hofmann Kemp to the deMausean model has, therefore, been solved.

 

References

1 Loren Cobb signs under a penname in Wikipedia. His post appeared in the talk page of Psychohistory (03:41, April 3, 2008).

2 Birdsell, Joseph, B. (1986), “Some predictions for the Pleistocene based on equilibrium systems among recent hunter-gatherers,” in Richard Lee and Irven DeVore, Man the Hunter, Aldine Publishing Co., p. 239.

3 Williamson, Laila (1978), “Infanticide: an anthropological analysis,” in Kohl, Marvin, Infanticide and the Value of Life, New York: Prometheus Books, pp. 61-75.

4 Milner, Larry S. (2000). Hardness of Heart / Hardness of Life: The Stain of Human Infanticide. Lanham/New York/Oxford: University Press of America, p. 19.

5 Hoffer, Peter, N.E.H. Hull (1981). Murdering Mothers: Infanticide in England and America, 1558-1803. New York University Press, p. 3.

6 Simons, E. L. (1989). “Human origins.” Science, 245: p. 1344.

7 Neel, James. (1970). “Lessons from a ‘primitive’ people.” Science, 1: p. 816.

8 Milner: Hardness of Heart (op. cit.) p. 324.

9 Brown, Shelby (1991). Late Carthaginian Child Sacrifice and Sacrificial Monuments in their Mediterranean Context. Sheffield Academic Press, pp. 22s. See also: Stager, Lawrence, Samuel R. Wolff (1984). “Child sacrifice at Carthage—religious rite or population control?” Biblical Archaeology Review 10: pp. 31-51.

10 Hughes, Dennis D. (1991). Human Sacrifice in Ancient Greece. Routledge, p. 187.

11 Philo (1950). The Special Laws. Harvard University Press, Vol. VII, pp. 117s, 551, 549.

12 Naphtali, Lewis, ed. (1985), “Papyrus Oxyrhynchus 744,” Life in Egypt Under Roman Rule, Oxford University Press, p. 54.

13 Radville, Samuel X. (1974), “A history of child abuse and infanticide,” in Steinmetz, Suzanne K. and Murray A. Strauss, Violence in the Family, New York: Dodd, Mead & Co., pp. 173-179.

14 Tacitus (1931). The Histories. London: William Heinemann, Vol. II, p. 183.

15 Josephus (1976). The Works of Flavius Josephus, “Against Apion.” Cambridge: Harvard University Press, II.25, p. 597.

16 John Boswell (1988). The Kindness of Strangers. New York: Vintage Books, p. 211.

17 Lubbock, John (1865). Pre-historic Times, as Illustrated by Ancient Remains, and the Manners and Customs of Modern Savages. London: Williams and Norgate, p. 176.

18 Robinson, J. Armitage (translator) (1920), “Didache,” Barnabas, Hermar and the Didache, Vol. D.ii.2c, New York: The MacMillan Co., p. 112.

19 Ibid., Epistle of Barnabas, xix. 5d.

20 Radbill, Samuel X. (1974), “A history of child abuse and infanticide,” in Steinmetz, Suzanne K. and Murray A. Straus, Violence in the Family, New York: Dodd, Mead & Co., pp. 173-179.

21 John Boswell (1984). “Exposition and oblation: the abandonment of children and the ancient and medieval family.” American Historical Review 89: pp. 10-33.

22 Dorson, Richard (1968). Peasant Customs and Savage Myths: Selections from the British Folklorists. University of Chicago Press, p. 351.

23 Westrup, C.W. (1944). Introduction to Roman Law. Oxford University Press, p. 249.

24 Turville-Petre, Gabriel (1964). Myth and Religion of the North: The Religion of Ancient Scandinavia. New York: Holt, Rinehart & Winston, p. 253.

25 Langer, William L. (1974). “Infanticide: a historical survey.” History of Childhood Quarterly, 1, pp. 353-366.

26 Trexler, Richard (1973). “Infanticide in Florence: new sources and first results.” History of Childhood Quarterly, 1: p. 99.

27 Ransel, David (1988). Mothers of Misery. Princeton University Press, pp. 10-12.

28 McLennan: Studies in Ancient History (op. cit.), pp. 105s.

29 Kennan, George (1986 [originally published in 1871]). Tent Life in Siberia. New York: Gibbs Smith.

30 Polo, Marco (1965). The Travels. Middlesex: Penguin Books, p. 174.

31 Yu-Lan, Fung (1952). A History of Chinese Philosophy. Princeton University Press, p. 327.

32 Yao, Esther S. Lee (1983). Chinese Women: Past and Present. Mesquite: Ide House, p. 75.

33 Kushe, Helga and Peter Singer (1985). Should the Baby Live? Oxford University Press, p. 106.

34 Shiono, Hiroshi and Atoyo Maya, Noriko Tabata, Masataka Fujiwara, Junich Azumi and Mashahiko Morita (1986). “Medico-legal aspects of infanticide in Hokkaido District, Japan.” American Journal of Forensic Medicine and Pathology, 7: p. 104.

35 Vaux, Kenneth (1989). Birth Ethics. New York: Crossroad, p. 12.

36 Westermarck, Edward (1968). A Short History of Marriage. New York: Humanities Press, Vol. III, p. 162.

37 Panigrahi, Lalita (1972). British Social Policy and Female Infanticide in India. New Delhi: Munshiram Manoharlal, p. 18.

38 Davies, Nigel (1981). Human Sacrifice. New York: William Morrow & Co, p. 18.

39 Milner: Hardness of Heart, (op. cit.), p. 59. See also: Smith, William Robertson (1903). Kinship and Marriage in Early Arabia. London: Adam & Charles Block, p. 293.

40 The Koran, XVII:31. See also LXXXI:8-9, XVI:60-62, XVII:42 and XLII:48.

41 Milner: Hardness of Heart (op. cit.) pp. 160s.

42 LeVine, Sarah and Robert LeVine (1981), “Child abuse and neglect in Sub-Saharan Africa,” in Korbin, Jill, Child Abuse and Neglect, Berkeley: University of California Press, p. 39.

43 Lévy-Brühl, Lucien (1923). Primitive Mentality. London: George Allen & Unwin Ltd., p. 150.

44 Schapera, I.A. (1955). A Handbook of Tswana Law and Custom. Oxford University Press, p. 261.

45 Sumner, William (1956 [originally published in 1906). Folkways: A Study of the Sociological Importance of Usages, Manners, Customs, Mores, and Morals. Oxford University Press, p. 274.

46 Basden, G.T. (1996). Niger Ibos. New York: Barnes & Noble, pp. 180-184, 262s.

47 Miller, Nathan (1928). The Child in Primitive Society. New York: Bretano’s, p. 37.

48 Davies: Human Sacrifice (op. cit.), p. 143.

49 McLennan, J.F. (1886). Studies in Ancient History, The Second Series. New York: MacMillan & Co., Ltd., pp. 90s.

50 Guppy, H.B. (1887). The Solomon Islands and Their Natives. London: Swan Sonnenschein, p. 42.

51 Frazer, J.G. (1935). The Golden Bough. New York: MacMillan Co., pp. 332s.

52 Langness, L.L. (1984), “Child abuse and cultural values: the case of New Guinea,” in Korbin, Jill, Child Abuse and Neglect: Cross-Cultural Perspectives, Berkeley: University of California Press, p. 15.

53 Malinowski, Bronislaw (1963). The Family Among the Australian Aborigines. New York: Scocken Books, p. 235.

54 Róheim, Géza (1962). “The Western tribes of Central Australia: childhood.” The Psychoanalytic Study of Society, 2: p. 200.

55 Smyth, Brough (1878). The Aborigines of Australia. London: John Ferres, p. 52.

56 Dickeman, Mildred (1975). “Demographic consequences of infanticide in man.” Annual Review of Ecology and Systematics, 6: p. 121.

57 Howitt, A.W. (1904). The Native Tribes of South-East Australia. MacMillan & Co., Ltd., pp. 749s.

58 Malthus, Thomas Robert (1963). On Population. New York: The Modern Library, I.III, p. 170.

59 Bonney, Frederic (1884). “On some customs of the aborigines of the River Darling.” Journal of the Royal Anthropological Institute of Great Britain and Ireland, 13: p. 125.

60 Cowlishaw, Gillian (1978). “Infanticide in aboriginal Australia.” Oceania, 48: p. 267.

61 Murdock, G.P. (1971). Our Primitive Contemporaries. New York: Macmillan, p. 34.

62 Frazer, James George (1963). The Dying God. New York: Macmillan, p. 180.

63 Murdock: Our Primitive Contemporaries (op. cit.), p. 34.

64 Spencer, Baldwin, F.J. Gillen (1904). The Northern Tribes of Central Australia. London: MacMillan & Co., p. 475.

65 Yengoyan, Aram (1972). “Biological and demographic components in aboriginal Australian socio-economic organization.” Oceania, 43: p. 88.

66 Roth, H. Ling (1899). The Aborigines of Tasmania. Halifax: King & Sons, pp. 162s.

67 Murdock: Our Primitive Contemporaries (op. cit.), p. 7.

68 Ritchie, Jane and James Ritchie (1979). Growing Up in Polynesia. Sydney: George Allen & Unwin, p. 39.

69 Firth, Raymond (1983). Primitive Polynesian Economy. London: Routledge, p. 44.

70 Dibble, Sheldon (1839). History and General Views of the Sandwich Islands Mission. New York: Taylor & Dodd, p. 123.

71 Handy, E.S. and Mary Kawena Pukui (1958). The Polynesian Family System in Ka-’U, Hawaii. New Plymouth, New Zealand: Avery Press, p. 327.

72 Ritchie: Growing Up in Polynesia (op. cit.), p. 189.

73 Oliver, Douglas (1974). Ancient Tahitan Society. Honolulu: University Press of Hawii, Vol. I, p. 425.

74 Schrire, Carmel and William Lee Steiger (1974). “A matter of life and death: an investigation into the practice of female infanticide in the Artic.” Man: The Journal of the Royal Anthropological Society, 9: p. 162.

75 Fridtjof, Nansen (1894). Eskimo Life. London: Longmans, Green & Co., p. 152.

76 Garber, Clark (1947). “Eskimo Infanticide.” Scientific monthly, 64: p. 98.

77 Langer: “Infanticide: a historical survey” (op. cit.), p. 354.

78 Balikci, Asen (1984), “Netslik,” in Damas, David, Handbook of North American Indians (Arctic), Washington DC: Smithsonian Institution, p. 427.

79 Savishinsky, Joel and Hiroko Sue Hara (1981), “Hare,” in Helm, June, Handbook of North American Indians (Subarctic). Smithsonian Institution, p. 322. See also: Gillespie, Beryl (1981), “Mountain Indians,” in Helm, June, Handbook of North American Indians (Subarctic). Smithsonian Institution, p. 331.

80 Shimkin, Demitri, B. (1986), “Eastern Shoshone,” in D’Azevedo, Warren L., Handbook of North American Indians (Great Basin). Smithsonian Institution, p. 330.

81 Riddell, Francis (1978), “Maidu and Konkow,” in Heizer, Robert F., Handbook of North American Indians (California). Smithsonian Institution, p. 381.

82 Campbell, T.N. (1983), “Coahuitlecans and their neighbors,” in Ortiz, Alonso, Handbook of North American Indians (Southwest). Smithsonian Institution, p. 352.

83 Johnson, Orna (1981), “The socioeconomic context of child abuse and neglect in native South America,” in Korbin, Jill, Child Abuse and Neglect, Berkeley: University of California Press, p. 63.

84 Cotlow, Lewis (1971). The Twilight of the Primitive. New York: Macmillan, p. 65.

85 de Meer, Kees, Roland Bergman and John S. Kushner (1993). “Socio-cultural determinations of child mortality in Southern Peru: including some methodological considerations.” Social Science and Medicine, 36: pp. 323, 328.

86 Hastings, James (1955). Encyclopedia of Religion and Ethics. NY: Scribner’s Sons, Vol. I, p. 6.

87 Bugos, Paul E. and Lorraine M. McCarthy (1984), “Ayoreo infanticide: a case study,” in Hausfater, Glenn and Sarah Blaffer Hrdy, Infanticide, Comparative and Evolutionary Perspectives, New York: Aldine, p. 510.

 
___________

The objective of Day of Wrath is to present to the racialist community my philosophy of The Four Words on how to eliminate all unnecessary suffering. If life allows, next time I will reproduce the penultimate chapter. Day of Wrath will be available again in printed form.

Titans, 5

Food for thought from chapter 5 of March of the Titans: The Complete History of the White Race:
 

Born of the Black Sea

Many present-day whites are either direct or partial descendants of a great wave of white peoples who swept into Europe from about 5500 BC till around 500 BC.

These peoples, largely Nordic in terms of the white racial sub-groupings, had their original heartland in the region known today as central and southern Russia. Genetic studies of European populations which have emerged since the year 2000 have confirmed the Indo-European invasion.

Melt waters from the retreating ice-sheets at the end of the Pleistocene caused the world’s oceans to rise by almost 100 meters. In 5600 BC, the rising waters of the Mediterranean Sea burst through the narrow neck of the Bosporus, inundating and destroying the civilisations ringing the fertile Black Sea basin. It is this catastrophe which triggered the great Indo-European migrations and spawned the Biblical legend of the flood, familiar to adherents of the Christian faith.

From this heartland in northern Europe—the womb of nations (vagina gentium, as the Romans called the region) successive waves of Indo-European Nordic invaders swept down over a period of centuries into all parts of Europe and into the Near East, conquering or displacing the peoples they found.

Published in: on July 13, 2017 at 1:10 pm  Comments Off on Titans, 5  

Ahistorical simpletons

The following is the introduction
to the seventh part of the forthcoming
2017 edition of The Fair Race’s Darkest Hour.

______ ______

 

Part VII:

National Socialism

FROM THE EDITOR’S DESK:

Ahistorical simpletons

 
Richard Spencer, a white nationalist leader who coined the term “Alternative Right,” drew considerable media attention in the weeks following Donald Trump’s election.

Spencer wants a sort of New Roman Empire throughout Europe that would admit any European of Caucasoid background. In a December 2016 interview by Millennial Woes Spencer said that a southern Italian with European consciousness was whiter to him than an Afghan Aryan. He added: “We should not get into these tedious discussions about who is and who is not white. I definitely have a broader definition of that and this includes Slavs; it includes obviously central and western Europeans, Latins, Germans. It is a big family in my view.” Take note that the “Latins” Spencer refers to would not be considered such by the genuine Latins, the patricians of Republican Rome (cf. the essay “Were the Greeks and Romans blond and blue-eyed?” by Evropa Soberana reproduced in this book).

We can safely surmise that Spencer has not reflected about William Pierce’s Who We Are, excerpted in Part III, or about the whys of the decline of Sparta in previous pages: identical causes of the decline of Rome, as we saw also in Part V. Nor does he seem to know that some “western Europeans” (his term), the Portuguese, stained their blood with Negroes, as we saw in Ray Smith’s “The black man’s gift to Portugal.” Like most white nationalists, Spencer repudiates any distinction between genuine whites and those Europeans who have their bloodline seriously compromised. They ignore that Rome fell because it became a machine of miscegenation during its imperial stage. If implemented in a new European empire, as Spencer dreams, his “big family” amnesty would result in the extinction of the remaining whites of Scandinavia, Germany, Britain and those small European nations with predominately White Nordid and Red Nordid genes.

Alt-Right and white nationalism, the steppingstones at the middle of a very dangerous river, can easily become fatal traps if dissidents from the other side remain there more than enough. Spencer himself, who wants to dismiss Nazism and reinvent the wheel, has married a woman who clearly is a mudblood. But Nazism cannot be dismissed so easily even while the controlled media continually demonizes it. As implied in Part II of this book, to reach the solid ground we must read the revisionist literature about what really happened before, during and after the Second World War. Hellstorm: The Death of Nazi Germany, also reviewed in Part II, will detonate an atomic bomb in the shocked reader. Only after emotionally assimilating Hellstorm, and perhaps The Gulag Archipelago, will the reader be ready to close the gap across the dangerous river. (Solzhenitsyn’s magnum opus will sober up those incredibly naïve white nationalists who have become infatuated with Russia.)

Instead of jumping off from the steppingstones as a result of a serious reading of the disturbing literature mentioned above, Spencer et al remain stagnated at the middle of the flowing watercourse. I am writing this page the month prior of the inauguration of Donald Trump, and I’m not prepared to judge his presidency before his first hundred days in office. But many white nationalists have become infatuated not only by Trump but by Vladimir Putin: a man who, if we apply the criterion of the new racial classification, clearly shows an Armenid chin and eye mongolization.

The non-Aryan Putin has passed regulations proscribing “Holocaust denial” while discouraging discussion about the Ukrainian Holodomor committed by Bolshevik Jews, a discussion that his government calls Nazi revisionism. Putin has also been accused of bringing masses of Central Asians into traditionally Russian lands: precisely the tactics of the western elites to genocide their native population. A dissident voice that at The Occidental Observer has been trying to communicate with mentally blinded nationalists once told them: “Russian imperialism, like American imperialism, Christianity and Islam, is a mighty engine of miscegenation: an engine that has been chugging along since the Middle Ages. Like the First Rome and the Second Rome, the Third Rome is not a nation: it’s a machine that liquidates every nation it captures.” In other words these “Romes” committed ethnosuicide, and the extreme reluctance of white nationalists to study the histories of their own race turns them all into ahistorical simpletons.

My essay “Ethnosuicidal nationalists” can be read in my blog. Instead of the suicidal tendencies endemic among white nationalists, what the remaining White Nordids need is a great mythological narrative. The narrative is none other than National Socialism, and we could start our First Class with the very first page of a booklet addressed to the German children and adolescents when, psychogenically, Europe reached its peak.

On Russia

The following is a comment by Jeff on The Occidental Observer:
 
There is a huge misconception about Russia among some. Where I live—in Germany—Putin is fully supported by the “Linke” communists, the Green party and the Social Democrats.

Eastern Europeans are 100% pro-Nato because they are scared to hell of Russia—they have been invaded and massacred too oft to forget the hell they went through.

Russian imperialism, like American imperialism, Christianity, Islam, is a mighty engine of miscegenation, an engine that has been chugging away since the Middle Ages.

Like the First Rome and the Second Rome, the Third Rome is not a nation, it’s a machine that liquidates every nation it captures. Russian imperialism is not an alternative to globalisation, but just another form of it. Russia is not the future of the White race, but one of its graveyards.

Real nationalists should sympathize first and foremost with all captive and oppressed peoples who wish to free themselves of that machine and its master, Putin.

The traditional enforcers of Russian imperialism have been the cossacks. There are 10 millions of them in Russia, they are the true Khazars.

I’m not even starting on Putin now, a gangster dressed up as a head of state. Russian media, like in North Korea or Cuba, is totally controlled by the dictator in charge.

By the way, where do you get your information about Russia? Russia is hell!

_____________

Admin’s note: The Russophile commenters at The Occidental Observer, where Jeff posted the above comment, are bashing Jeff but none has responded to his main criticism: Russia has been a melting pot machine for centuries. We priests of the 14 words should hate the Third Rome as much as we hate miscegenating Imperial Rome and the Second Rome, Constantinople: another sanctuary city for the mudbloods.

Jeff commented the above on July 8, 2016. Yesterday he added the following in another TOO thread:

_____________

The main problem in Russia are not the Jews: it’s the primitive, corrupt Russians themselves, and they have been a constant threat to European civilisation since 1241, the time the Russian empire was born with the Mongol invasion of the Golden Horde.

Unlike Europe, Russia, scientifically, spiritually and socially hardly progressed. They never had a Renaissance. The first Russian university was founded only 200 years ago; serfdom, officially abolished in 1880. Last but not least communism was born in Russia because Russians love collectivism and despotism.

Communism is far more than a state of mind; cultural and genetic factors play a big role too. With its long tradition of despotism and serfdom Russia has been a fertile ground for messianic ideologies.

Sovietism and Judaism are alive and well in today’s Russia. It’s a widespread delusion among Western (cuck?) nationalists that Russia is free of Jewish influence. At every opportunity Putin pays homage to the official holocaust narrative promulgated by the Jews. On many occasions he said that the holocaust was the most abominable atrocity in history, and that the Red Army put an end to this horror.

Since the cult of victory in World War 2 and the glorification of the past are the main pillars of national identity in modern Russia, this implies that Russian identity is not only unopposed to Jewish interests, but on the contrary, is directly in line with them. Among a dozen countries where holocaust denial is criminalised, it’s Germany, Israel and Russia that apply the harshest punishment.

Guess where is the biggest, most beautiful holocaust museum on earth? In Moscow! Meanwhile the Ukrainian Holodomor is totally ignored by the Kremlin.

_____________

I left the following comment at The Occidental Observer:

You’re right Jeff! Where the hell do these White Nationalists get their information?

Ever since I read The Gulag Archipelago I noticed that almost no commenter of WN forums has read it. The overwhelming majority of WNsts have an extremely naïve view of Russia and its history, including 20th century history. Nationalists are so starved of leaders that they idealize, like children, those nations (or pseudonations—Russia has been a melting pot for centuries) that still show a hint of patriotism, or independence from the decadent West.

I am no longer discussing with WNsts. They are unwilling to see reality as it is, especially history. Even the best mind that in recent times American WN has produced, Michael O’Meara, idealized Putin in some of his last articles before his intellectual retirement.

_____________

Update: On August 3, Adunaii commented on the Addenda of this site:

It’s true that Russians have their fair share of schizophrenia. They did not renounce the heritage of the USSR, even though the Soviet ideology was against any spark of nationalism thus rendering the modern Russian state half-illegitimate.

But the biggest part of Russian psyche is without a doubt anti-NS. Simply because their biggest war was against the Third Reich, which was the war of extermination.

How can you reason with them? To save the White race, both the USA and Russia should be demolished as historical entities.

Uncle Adolf’s table talk, 13

the-real-hitler 
From 9th to 11nth August 1941

Organisation of the Eastern Territories—Europe, a racial entity—The Swiss Innkeeper—Battles of attrition—Britain the ideal ally vs. the United States.
 

What India was for England, the territories of Russia will be for us. If only I could make the German people understand what this space means for our future! Colonies are a precarious possession, but this ground is safely ours. Europe is not a geographic entity, it’s a racial entity. We understand now why the Chinese shut themselves up behind a wall to protect themselves against the eternal attacks of the Mongols. One could sometimes wish that a huge wall might protect the new territories of the East against the masses of Central Asia; but that’s contrary to the teachings of history. The fact is that a too great feeling of security provokes, in the long run, a relaxation of forces. I think the best wall will always be a wall of human chests!

If any people has the right to proceed to evacuations, it is we, for we’ve often had to evacuate our own population. Eight hundred thousand men had to emigrate from East Prussia alone. How humanely sensitive we are is shown by the fact that we consider it a maximum of brutality to have liberated our country from six hundred thousand Jews. And yet we accepted, without recrimination, and as something inevitable, the evacuation of our own compatriots! We must no longer allow Germans to emigrate to America.

On the contrary, we must attract the Norwegians, the Swedes, the Danes and the Dutch into our Eastern territories. They’ll become members of the German Reich. Our duty is methodically to pursue a racial policy. We’re compelled to do so, if only to combat the degeneration which is beginning to threaten us by reason of unions that in a way are consanguineous.

As for the Swiss, we can use them, at the best, as hotel- keepers.
 

* * *

 
World history knows three battles of annihilation : Cannae, Sedan and Tannenberg. We can be proud that two of them were fought by German armies. To-day we can add to them our battles in Poland and the West, and those which we’re now fighting in the East. All the rest have been battles of pursuit, including Waterloo.

We have a false picture of the battle of the Teutoberg forest. The romanticism of our teachers of history has played its part in that. At that period, it was not in fact possible, any more than to-day, to fight a battle in a forest.

I shall no longer be there to see it, but I rejoice on behalf of the German people at the idea that one day we will see England and Germany marching together against America.

Germany and England will know what each of them can expect of her partner, and then we shall have found the ally whom we need. They have an unexampled cheek, these English! It doesn’t prevent me from admiring them. In this sphere, they still have a lot to teach us.

Published in: on September 23, 2015 at 6:10 pm  Comments Off on Uncle Adolf’s table talk, 13  

Uncle Adolf’s table talk, 14

the-real-hitler

 

Night of 19th-20th August 1941

The virtues of war—Ten to fifteen million
more Germans—War and human fecundity.

 
 
For the good of the German people, we must wish for a war every fifteen or twenty years. An army whose sole purpose is to preserve peace leads only to playing at soldiers—compare Sweden and Switzerland. Or else it constitutes a revolutionary danger to its own country.

If I am reproached with having sacrificed a hundred or two thousand men by reason of the war, I can answer that, thanks to what I have done, the German nation has gained, up to the present, more than two million five hundred thousand human beings. If I demand a tenth of this as a sacrifice, nevertheless I have given 90 per cent. I hope that in ten years there will be from ten to fifteen millions more of us Germans in the world. Whether they are men or women, it matters little: I am creating conditions favourable to growth.

Many great men were the sixth or seventh children of their family. When such-and-such a man, whom one knows, dies, one knows what one has lost. But does one know what one loses by the limitation of births? The man killed before he is born—that remains the enigma.

Wars drive the people to proliferation, they teach us not to fall into the error of being content with a single child in each family.

It’s not tolerable that the life of the peoples of the Continent should depend upon England. The Ukraine, and then the Volga basin, will one day be the granaries of Europe. We shall reap much more than what actually grows from the soil. It must not be forgotten that, from the time of the Tsars, Russia, with her hundred and seventy million people, has never suffered from famine. We shall also keep Europe supplied with iron. If one day Sweden declines to supply any more iron, that’s all right. We’ll get it from Russia.

Published in: on September 23, 2015 at 3:05 pm  Comments Off on Uncle Adolf’s table talk, 14  

Uncle Adolf’s table talk, 16

the-real-hitler

 

17th September 1941, evening, and the night of I7th-18th

The attack against Russia—Germans must acquire a sense of Empire.
 
 
The spirit of decision does not mean acting at all costs. The spirit of decision consists simply in not hesitating when an inner conviction commands you to act. Last year I needed great spiritual strength to take the decision to attack Bolshevism.

I had to foresee that Stalin might pass over to the attack in the course of 1941. It was therefore necessary to get started without delay, in order not to be forestalled—and that wasn’t possible before June.

The Germans—this is essential—will have to constitute amongst themselves a closed society, like a fortress. The least of our stable-lads must be superior to any native. For German youth, this will be a magnificent field of experiment. We’ll attract to the Ukraine Danes, Dutch, Norwegians, Swedes.

The Germans must acquire the feeling for the great, open spaces. We must arrange things so that every German can realise for himself what they mean. We’ll take them on trips to the Crimea and the Caucasus. There’s a big difference between seeing these countries on the map and actually having visited them.

Published in: on September 23, 2015 at 12:19 pm  Comments Off on Uncle Adolf’s table talk, 16