7th July 1942, midday
The real protagonists of culture, both in the thousand years before Christ and in the thousand years after him, were the peoples of the Mediterranean. This may appear improbable to us today, because we are apt to judge these people from present-day appearances. But that is a great mistake.
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Editor’s note: Read “The face of Classical Europe”
– Greece (here) and Rome (here).
In a recent thread on The Occidental Observer Jack Frost commented:
Very interesting talk by the professor referenced above. One thing that stood out for me was how, while he did spend a lot of time discussing Puritans and their universalistic outlook, he avoided the “C” word (Christianity) entirely. I’m with Sunic on this, and would even go him one better. I would venture to say you can’t hope to understand the origins of this white pathology without a full analysis of the way Christianity has shaped the culture of the West. Attempts to locate the source of the pathology in prehistoric times, as a response to severe environmental conditions, fail for at least a couple of reasons.
For one thing, if that were the case, wouldn’t individualism and pathological altruism also be found at similar latitudes all over the world? It isn’t. As KMD [Kevin MacDonald] himself acknowledges, whites were the only ones to develop in this way. Also, if the origins of individualism and pathological altruism were really that ancient, why didn’t it manifest itself in classical times?
Pre-Christian Roman society was decidedly un-altruistic, and un-empathetic. You can scour the history books all you want, and you will find no mention of Roman charity missions to help foreigners. They wouldn’t have understood that idea at all. Foreigners were taken to be useful as slaves and made into tributaries, but little else. Those who didn’t cooperate were put to the sword. And empathy? Forget it! The Romans were expert torturers and considered death an entertainment. On a typical weekend they’d watch gladiators hack each other to pieces just for fun! The excruciating and prolonged death by crucifixion was a Roman specialty of which they made frequent use. After the failed revolt of Spartacus they crucified the surviving rebels along a 300 mile stretch of roadway, about one every hundred yards or so. The bodies were left to rot, as a lesson to the rest.
All of this changed eventually only with the coming of Christianity. It is Christianity, in its manifold forms, and especially, in its cultural residue, which influences and shapes the perceptions of even non-believers, that is the source of the racial egalitarianism and philo-Semitism that rules modern life.
Christianity has even reshaped our genetics, as KMD has documented elsewhere in his paper that dealt with outbreeding as a policy promoted by the Catholic Church. Over time, it has become, in effect, a fully metastasized cultural and genetic cancer that has changed who we are.
There’s a tendency in our circles to think of Christianity as either completely good or completely bad. I would put forth the proposition—mind-blowing to some, no doubt—that it has both good and bad points; that as a means to an end it once offered advantages with respect to some ends, but that those advantages were obtained only at a tremendous cost. The consignment of the white race to oblivion may well be one such cost.
Night of 29th-30th November 1944
Jesus and Saint Paul—Christianity, a Jewish manoeuvre—Christianity and Communism—National Socialism, the implacable enemy of everything Jewish.
Jesus was most certainly not a Jew. The Jews would never have handed one of their own people to the Roman courts; they would have condemned him themselves. It is quite probable that a large number of the descendants of the Roman legionaries, mostly Gauls, were living in Galilee, and Jesus was probably one of them. His mother may well have been a Jewess.
Jesus fought against the materialism of his age, and, therefore, against the Jews.
Paul of Tarsus, who was originally one of the most stubborn enemies of the Christians, suddenly realised the immense possibilities of using, intelligently and for other ends, an idea which was exercising such great powers of fascination. He realised that the judicious exploitation of this idea among non-Jews would give him far greater power in the world than would the promise of material profit to the Jews themselves. It was then that the future St. Paul distorted with diabolical cunning the Christian idea. Out of this idea, which was a declaration of war on the golden calf, on the egotism and the materialism of the Jews, he created a rallying point for slaves of all kinds against the elite, the masters and those in dominant authority.
The religion fabricated by Paul of Tarsus, which was later called Christianity, is nothing but the Communism of today.
Bormann intervened. Jewish methods, he said, have never varied in their essentials. Everywhere they have stirred up the plebs against the ruling classes. Everywhere they have fostered discontent against the established power. For these are the seeds which produce the crop they hope later to gather.
Everywhere they fan the flames of hatred between peoples of the same blood. It is they who invented class-warfare, and the repudiation of this theory must therefore always be an anti-Jewish measure. In the same way, any doctrine which is anti-Communist, any doctrine which is anti-Christian must, ipso facto, be anti-Jewish as well.
The National Socialist doctrine is therefore anti-Jewish in excelsis, for it is both anti-Communist and anti-Christian. National Socialism is solid to the core, and the whole of its strength is concentrated against the Jews, even in matters which appear to have a purely social aspect and are designed for the furtherance of the social amenities of our own people.
The Fuehrer concluded: Burgdorff has just given me a paper which deals with the relationship between Communism and Christianity. It is comforting to see how, even in these days, the fatal relationship between the two is daily becoming clearer to the human intelligence.
_____________________________
Consider obtaining a copy of the complete notes
published by Ostara Publications.
Were the Romans blond and blue-eyed?
Translated from Evropa Soberana
Recently I was called names on VNN forum as a result of my criticism of anti-Nordicism in my previous post. Isn’t it ironic that the signature-legend of VNN’s admin states that the Jews must be exterminated while, at the same time, some of the forum’s senior members want to grant amnesty to the mudbloods in Europe?
Hopefully this abridged translation from the Spanish blogsite Evropa Soberana, which could be read together with the first installment about the phenotype of Greeks in Classical Europe, will throw more light on why anti-Nordicists are deluding themselves.
Were the Romans blond and blue-eyed?
The Latin malus [“bad”] (beside which I place mélas, Greek for “black”) might designate the common man as dark, especially black-haired (hic niger est), as the pre-Aryan settler of the Italian soil, notably distinguished from the new blond conqueror race by his color.
—Nietzsche, Genealogy of Morals
The Roman case is virtually identical to the Greek case. This YouTube clip contains the first minutes from the series Rome, where fighting between Gauls and Romans is recreated. The series had tremendous blunders, great nonsense, and several lies and BS in abundance. But the atmosphere was curious, as was the march of historical events, the legions in action, the splendor of the imperial palaces, the goings-on in the alleys of Rome, etc. One of the protagonists of the series was a centurion, the one with the whistle.
He was blond.
But how can you be so fascists so Nordicists, so Nazis so anti-Teresa-de-Calcutta, as Eurocentric and racists as these media? If you had a minimum of culture (like me) you should know that the Romans were of Mediterranean phenotype (like me)—and so on.
Things like these I have heard more times than you can imagine. And similar poppycock we continue to hear even by people who, by their admiration of Rome, obviously have read something written by these sober and tough soldiers who were the Romans, right?
In this article the testimonies from the handwriting of the real Romans are presented. Forget the movies and the illiterate pundits and let the sources explain us how Romans saw themselves.
The first Roman emperors as an example of patrician racial types
We will examine the phenotype of the first Roman emperors, who were representative of the race of patricians, the Roman nobilitas, i.e., the ruling aristocracy. What interests me is not so much to demonstrate the presence of Nordic blood in the upper Roman class (which is easy), but mainly to show that the Nordic blood in Rome was also inextricably linked to the notion of divinity and of noble descent. Some passages are originally in Greek. This is because Greek had great prestige as a cultured, poetic and philosophical language, and there were many Romans educated in that language.
• Augustus, the first Roman emperor, was “blond” (subflavum) according to Suetonius (De Vita Caesarum: Divus Augustus), and had “blue eyes” (glauci) according to Pliny (Naturalis Historia, XI, CXLIII):
He had clear, bright eyes, in which he liked to have it thought that there was a kind of divine power, and it greatly pleased him, whenever he looked keenly at anyone, if he let his face fall as if before the radiance of the sun (Suetonius, De Vita Caesarum: Divus Augustus, LXXIX).
• Tiberius had “gray-blue” (caesii) eyes according to Pliny (Naturalis Historia, XI, CXLII).
• Caligula had a “blonde beard” (aurea barba) according to Suetonius (De Vita Caesarum: Caligula, LII).
• Claudius had “gray-white hair” (canitieque) according to Suetonius (De Vita Caesarum: Divus Claudius, XXX), and “gray eyes” (γλαυκόφθαλμος) according to Ioannes Malelas (Chronographia, X, CCXLVI).
• Nero was “blond or redhead” (subflavo); had “gray-blue eyes” (caesis) according to Suetonius (De Vita Caesarum: Nero, LI), and descended from a family named after their light pigmentation.
Of the Domitian family two branches have acquired distinction, the Calvini and the Ahenobarbi. The latter have as the founder of their race and the origin of their surname Lucius Domitius, to whom, as he was returning from the country, there once appeared twin youths of more than mortal majesty, so it is said, and bade him carry to the senate and people the news of a victory, which was as yet unknown. And as a token of their divinity it is said that they stroked his cheeks and turned his black beard to a ruddy hue, like that of bronze. This sign was perpetuated in his descendants, a great part of whom had red beards. (Suetonius, De Vita Caesarum: Nero, I.)
• Galba had gray-white (μιξοπόλιος) hair according to Malelas (Chronographia, X, CCLVIII) and blue eyes (caeruleis) according to Suetonius (De Vita Caesarum: Galba, XXI).
• Vitellius was “redhead” (πυρράκης) and had “gray” or “blue” eyes (γλαυκός) according to Malelas (Chronographia, X, CCLIX).
• Vespasian had “gray-white hair” (πολιός) and “wine-colored eyes” (οινοπαης τους οφθαλμούς), although it is unclear whether this refers to red wine (brown) or white wine (green) according to Malelas (Chronographia, X, CCLIX).
• Titus, according to Wilhelm Sieglin (1855-1935) in Die blonden Haare der indogermanischen Völker des Altertums, 109, was “blonde”.
• Domitian was “blond” (ξανθός) and had “gray or blue eyes” (γλαυκός) according Malelas (Chronographia, X, CCLXII).
• Nerva was “gray-haired” according to John V. Day (Indo-European Origins).
• Trajan had “golden hair” (caesaries) according to Sieglin (Die blonden Haare der indogermanischen Völker des Altertums, 109). But let us not forget that Trajan was not Roman but a Spanish with Celtic blood, and therefore we should not take this into account when trying to define the phenotype of the Roman patrician aristocracy.
• Adriano, from a noble Roman family established in Hispania, was “dark-haired” (κυανοχαιτα) according Sieglin (Die blonden Haare der indogermanischen Völker des Altertums, 112), and of “gray or blue eyes” (γλαυκόφθαλμος) according to Malelas (Chronographia XI, CCLXXVII).
Interestingly, despite being described as “dark-haired,” on his statue there are traces of gold paint on his hair and beard. Formerly, the statues were painted according to the colors of the original “model”. His facial features correspond to the Nordic type.
• Antoninus Pius had “gray-white hair” (πολιός) and eyes “the color of wine” (οινοπαης τους οφθαλμούς) according Malelas (Chronographia, XI, CCLXXX).
• Lucius Verus had “blond hair” (flaventium) according Sieglin (Die blonden Haare der indogermanischen Völker des Altertums, 110).
• Commodus had “blond hair” (ουλόξανθος) and “blue or gray eyes” (υπόγλαυκος) according Malelas (Chronographia, XII, CCLXXXIII).
Therefore, we find that:
• Of the 18 emperors from Augustus to Commodus, 9 had blond or red hair, 5 had gray or white hair, of 3 we have no way of knowing the hair color, and only one (Adriano) was described as dark-haired.
• Of the 18 emperors from Augustus to Commodus, 9 had blue or gray eyes, 2 had eyes of “the color of wine” (whatever that means, let us take it as brown), and of 7 we have no record as to the color of their eyes.
Many emperors came to power in their advanced years, with already gray or white hair. However, many were even so described with light eyes. If we had records of their appearance when they were young, it is likely that a significant proportion of them had light hair. Of the 9 Emperors with light hair, we know that at least 5 had clear eyes, and of the other 4 we know nothing about the color of their eyes. Of Tiberius, for example, we know nothing about his hair, maybe because he was bald when he came to power. And the same applies to Otto, who shaved his head and wore a wig. Nor do we know anything about the physical aspect of the “philosopher emperor” Marcus Aurelius, father of Commodus and a first-class sovereign. Many other emperors (as Julius Caesar), without being blond, were tall and had a very fair complexion, ruddy, or rosy.
From Commodus on I renounce to provide more emperor descriptions because:
1 – those individuals who began ascending to power were not of Roman origin, and therefore their phenotype cannot tell us anything about the genetic legacy of the nobilitas of Italian and patrician origin.
2 – miscegenation was already quite advanced; lineages of patrician origin having lost their meaning. At that time it was common that women of Roman high society should shave the manes of Germanic slaves to fix their blond-hair wigs.
The gods, the Italici, the patricians and the origins of Rome
Let us go back around 1200 BCE and transport ourselves to Italy. At that time, Central Europe was a buzzing propagating zone for the Indo-European stock. From what is now Germany, of a semi-barbarous proto-civilization of the iron age, flowed migrant groups in all directions. These waves were of the Celts, the Hellenes, the Illyrians and the Italici (also called italos or italiotas).
At that time, the Italici, probably with some confederate Illyrian groups as in the case of the Dorians, broke into Italy.
They were a people who, in contrast to the native inhabitants of Italy, were patriarchal rather than matriarchal; ruddy rather than swarthy; that cremated their dead instead of burying them; that brought with them a whole pantheon of gods and heroic warriors, spoke an Indo-European language, yielded a war cult and whose symbology was a lot more oriented to heavenly than earthly symbols.
Italici were the settlers of sites such as the Villanovan Culture. Subsequent “civilian” conflicts that feminist history has termed as “matriarchy vs. patriarchy,” and what is left in mythology regarding the heroic struggle of the Indo-Europeans against the native, telluric bodies (like snakes) actually refer to a spiritual confrontation triggered by the arrival of a small, aggressive and martial people that did not mix with the native population and struggled to dominate the area.
Under a rigid religious ritualism, on April 21, 753 BCE the heads of some Italic clans founded the city of Rome. For two centuries, Rome lived under the despotism and tyranny of the Etruscan kings, heads of a degenerate civilization that practiced sacrificial rituals, orgies, matriarchy, homosexuality, luxurious opulence, pedophilia, decadent entertainments, etc. The Etruscans came from Asia Minor, styling themselves as rasena (“chosen,” as the Jews) yet their legacy, which only represented the decline of something greater than themselves, meant that they were a doomed people.
The situation of the Roman tribute to Etruria lasted until, in 509 BCE, the Romans rose against the Etruscans and expelled the Etruscan king, Tarquinius Superbus, from the lands. Legends want to portray that this Italic insurrection—a “holy rebellion” against the pre-Indo-European; of patriarchy against matriarchy—was motivated by the rape of Lucretia, a beautiful and virtuous woman of Roman family at the hands of Sextus Tarquinius, son of the Etruscan king and raunchy as all his people, as opposed to the Puritan morality of the Latins.
Lucretia committed suicide by honor and, this being the straw that broke the camel of the Roman patience, the patriarchs began a rebellion against the Etruscans that led to the overthrowing of the Etruscan kings, the founding of the Roman Republic and the systematic eradication of almost all Etruscan memory. (Comparable only to the “genocide” and the complete destruction of Carthage, the mortal enemy of Rome, considered as the reincarnation of Etruscan and oriental spirit, whose fields were cast in salt so that nothing would grow there.)
Recreation of Rome during the Republic. Pay attention to the shape of the boats, so reminiscent of the Scandinavian drakkar.
With the expulsion of the Etruscan power two praetors (later consuls) who held the vacuum of power were named. It was therefore founded the Roman Republic, marked by social struggles between patricians (nobles) and plebeians.
At that time, the original Populus Romanus was divided into 30 curiae (tribes or clans), whose origin was lost among the Italic peoples before the invasion. The curiae were headed by patres (parents) of the gens (family), that is, the founding fathers of the clan and of each family that composed it. Each gens or family was considered descendant of a genius or semi-divine patriarch, who was worshiped on the household as protector idol of the house and their descendants.
If we assimilate the fact that to the Romans a gens or family was a whole social, state, military and religious institution, we may understand the importance of the geniuses and patres as leaders of this small imperial cell, that corresponded to social, political and military leadership as well as leading positions in the characteristic Roman religious worship, where Jupiter is confused with the State, the patriarch, the Senate, the Legion and the family. No wonder, then, that they were regarded as semi-divine and of very high wisdom.
The patres were those who gave their name to the breed of the patricians, namely those belonging to the system of families and clans: the aristocracy, the first nobilitas, which differed from the plebs or plebeians—the people outside the Italic clans. At first, the male patricians were the only Roman citizens, the members of the Legion, the only ones who could be senators and enjoyed all the rights and duties traditionally associated with Roman citizenship.
Later, after the “universalization” and “cosmopolitanization” of Rome during the Empire, the patricians came to form an aristocracy over the other peoples of Italy, encompassed by the plebs. The patricians as social class, and among them the patres as heads of households, are probably the most exalted expression of patriarchy and patriotism itself of the Indo-European, in opposition to the narcotic matriarchy of the pre-Indo-European peoples of Europe, already decadents and altogether “civilized”.
♣
We now turn to the patricians and Roman gods from the point of view of the phenotype, after seeing the first Roman emperors, mostly patrician.
• Lucius Cornelius Sulla (138-78 BCE), Roman consul and dictator, of patrician descent, had blond hair, blue eyes and a ruddy complexion:
…for his golden head of hair gave him a singular appearance, and as for bravery, he was not ashamed to testify in his own behalf, after such great and noble deeds as he had performed. So much, then, regarding his attitude towards the divine powers. (Plutarch, De Vita: Sulla.)
What was the rest of his figure appears in his statues, but that fierce and unpleasant look of his blue eyes was still more terrible to stare at because the color of his face, being noted at intervals so ruddy and red mixed with his whiteness, and it is even said that he took his name from that, coming to be a nickname for the designated color. Thus, a teller of Athens taunted him with these lines: “If you knead a blackberry with flour, you have the portrait of Sulla.”
Marcus Porcius Cato the “Censor”, better known as Cato the Elder (234-149 BCE), the pronouncer of the famous saying Ceterum censeo Carthaginem esse delendam (“Furthermore, I think Carthage must be destroyed”) in every speech, had reddish hair according to Plutarch:
As for his outward appearance, he had reddish hair, and keen grey eyes, as the author of the well-known epigram ill-naturedly gives us to understand: “Red-haired, snapper and biter, his grey eyes flashing defiance, Porcius, come to the shades, back will be thrust by their Queen.” (Plutarch, Cato the Elder.)
• Poppaea Sabina (30-65 CE), the wife of Nero, famous for her beauty all over Rome, was very white and redhead.
We note that the Romans, like the Greeks, saw light pigmentation as a sign of the “divine” or “supernatural”. Some may interpret this that light pigmentation was rare among the Romans. But considering naming conventions, it is clear that the light features were quite common among the patricians. According to Karl Earlson:
Once they had reached a certain stage in their lives, the patricians earned their additional name (cognomina), which was often based on their physical appearance. The name Albus indicated light skin; Ravilla, gray eyes; Caesar, blue eyes; Flavius, blonde hair; Rufus, red hair; Longus, tall; Macer, a slender constitution. All these names were common among the patricians.
Thus, the Latin author Quintilian, in Institutio Oratoria (I, IV, XXV), notes that a man named Rufus or Longo has that name for his body characteristics: he is high or redhead. Plutarch (Coriolanus XI) states that two men, one redhead and one swarthy, could be distinguished because the first would be called Rufus and the second Niger. Aelius Spartianus, in Historia Augusta (II, IV), suggests that the Caesars earned their name from the fact that the founder of his gens had blue eyes (oculis caesiis). The lexicographer Sextus Pompeius Festus, in De verborum significatu (CCCLXXVI ff) states that the name Ravilia derives from “gray eyes” (ravis oculis), and the name Caesulla from blue eyes (oculis caesiis). Julius Paris, in De nominibus Epitome, VII, provides examples of names of women that, he says, have their origin in the pigmentation of those who held them: Rutila (red hair), Caesellia (blue eyes), Rodacilla (pink complexion), Murrula and Burra (red hair or ruddy complexion).
I have provided all these quotations to show that these names were not purely arbitrary but were, in fact, based on physical characteristics; and that these features were not uncommon among certain strata of Roman society.
Even where the patricians had almost disappeared, the Romans had memories of the old patres as the semi-divine beings who arrived to Italy, founded Rome, “Romanized” the peninsula and bequeathed the patriarchate to those lands, together with a strong mentality and a durable and effective political system that lasted for centuries. The ancient ancestors of the patricians were still considered in Rome as a common heritage to be proud of.
Karl Earlson summarizes how he follows Sieglin’s findings as to the pigmentation of the patricians and their identity as a breed:
Wilhelm Sieglin [in Die blonden Haare der indogermanischen Völker des Altertums, 1935] compiled the list of the Roman patricians whose names indicate light hair. He provided the following list: 7 Flavi, 20 Flaviani, 10 Fulvi, 121 Fulvii, 27 Rubrii, 26 Rufi, 24 Rufii, 36 Rufini, 45 Rutilii and 13 Ahenobarbi. This completely disrupts Sergi’s claim that: “The Romans also had their Flavi, indicating that people with fair complexion were rare and required a special name, but does not indicate that the Germanic type was considered aristocratic or dominant” (Sergi: 1901, 20). In fact, such people were not scarce.
Sieglin also determined that among the families Iulii, Licinii, Lucretii, Sergii and Virginii, the name Flavius was very common; Rufi was often seen among the families Antonii, Caecilii, Coelii, Cornelii, Geminii, Iunii, Licinii families (often also the Flavii), Minucii, Octavii, Pinarii, Pompei, Rutilii, Sempronii, Trebonii, Valgii and Vibii; Rufini was common among the gens Antonia, Cornelia, Iunia, Licinian, Trebonia and Vibia. Sieglin notes that this list could certainly be increased in the light of further research.
Besides all this, Sieglin also compiled a list of 63 blond or red-haired Romans. Many of these individuals were patricians. He also found references to 27 blond divinities (including Jupiter, Venus, Mercury, Diana, etc.) and 10 blondes in heroic personalities.
Man makes the gods in their own image. These blond gods speak of the racial nature of the early Romans. (In the Aeneid, Virgil refers to Mercury, Lavinia, Turnus and Camilla as “golden-haired.”) His list of blonds includes Aeneas, the mythical ancestor of the Latins (also blond was his son Julo or Ascanius), Romulus and Remus, the twin founders of Rome; Augustus, the first Roman emperor, and even Roma: which symbolized the city of Rome.
While most of Sieglin’s historical figures of light hair were patricians, most the 17 swarthy Romans in his references were commoners or freedmen.
On the disappearance of the patricians and the mestization of the original Romans
What happened to the patricians? They faded with time. In the numerous conspiracies and intrigues of the Empire, it was common that after the formation of two opposing parties and the victory of one over the other, the winner assassinated the head of the enemy party, his family and all the families related to him. (The strong destroy each other and the weak continue to live, as George Bernard Shaw maintained.) These calamities greatly decimated the patrician class. If we add the ongoing miscegenation in the majority of plebeian population, the immigration of slaves from Syria and the provinces of Asia Minor, Egypt and Africa, as well as the bleeding of the patrician stock over the battlefield, we may realize why the patricians did not last too long during the Empire, given the dysgenic situation. John V. Day wrote:
In a journal about the West and its future, it is fitting to end this article by briefly recounting the fate of the Roman upper class. Among Indo-European peoples, the Romans offer an especially useful example because they left masses of records, enabling later historians to determine what became of them. The evidence found in ancient texts implies that this class descended largely from Indo-Europeans who had a decidedly northern European physical type, although that isn’t something one reads in modern books about Roman history [emphasis added]. In Rome, though, the upper class was always a tiny minority. Instead of protecting its interests, it allowed itself to wither away. Consider a bleak statistic. We know of about fifty patrician clans in the fifth century B.C., but by the time of Caesar, in the later first century B.C., only fourteen of these had survived. The decay continued in imperial times. We know of the families of nearly four hundred Roman senators in A.D. sixty five, but, just one generation later, all trace of half of these families had vanished.
If we in the West want to avoid a similar fate, we must learn from Indo-European history. (*)
In the time of Julius Caesar we know 45 patricians, of which only one is represented by posterity when Hadrian rises to power. The Aemilsi, Fabii, Claudii. Manlii, Valerii and everyone else, except the Comelii have disappeared. Augustus and Claudius ascended 25 families to the Patriciate, and by the reign of Nerva all but 6 have disappeared. Of the families of nearly 400 senators registered under Nero in 65 CE, trace has been lost about half of them in times of Nerva. And the records are so complete that it can be assumed that these statistics represent quite accurately the disappearance of the male lineage of the families concerned. (Cf. Tenney Frank, “Race Mixture in the Roman Empire,” American Historical Review, Vol. XI, 1916).
Conclusion
Were the Romans, then, blond?
It all depends on what you mean by “Romans”. The original Romans did not descend from the original inhabitants of the Italian soil, but of the Italici (italios or italiotas or as you please to call them) and probably also of Illyrian groups, namely, Indo-European invaders who entered Italy from the North, what is now southern Germany. These early invaders—from whom the Latins descended (considered the most influential and who eventually gave their language to the Empire), the Sabines (considered by Plutarch “a colony of the Lacedaemonians,” i.e., Spartans), the Umbrians, Samnites and all patrician clans that founded Rome and the Republic—were indeed mostly Nordic, and also formed the basis of the political and military elite of the Empire.
However, in the later Rome these groups formed an aristocratic minority ruling over a mob of pre-Indo-European origin and, later, even Semites and black slaves. This ended up in interbreeding between all these groups. Over time, the numbers of the dominant Nordic caste withered, and with them their strong patriarchal, sober and authoritative influence in favor of the dissolution of the Empire: expressed in its cosmopolitanism, multiculturalism and proliferation of slaves.
The rest of the history of the post-Roman imperial splendor and their great men, we already know. It is set in a decadent agony, punctuated by binges, parties, orgies, wine snobbery, false sophistication, acrobats, gays, stupid fads, obesity, blond wigs made from hair stolen from Germanics, mongrels, pacifists, emboldened slaves, “liberated” women, Christian zealots and a corrupt bourgeois which reneged of their homeland.
The ghost of ancient Etruria, killed by the ancient Latin Patriarchs, had reborn. Before these decaying monsters, which had nothing to do with the demigod patricians or their rude peasants and patriotic soldiers, the Germanic “barbarian” was really an authentic, pure, hard, strong, noble, idealistic, simple and brave hero, in whose blood awaited the hidden forces of the Indo-European humanity, ready to give birth and germinate in the next millennia of European power.
In short, it has not been argued that all Romans were of Nordic type. It has been argued that the Nordic blood prevailed among the Italic invaders, the ancestors of the posterior dominant Roman aristocracy, the authentic Roman citizens, who imposed their ethos throughout the Empire and spread their spirit, marking the “Roman style” with a distinctly Nordic stamp.
“Are the Germanics a healthy and natural people that will overcome the decadence of the Romans?” —Tacitus, Germania.
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See also a previous article about the subject of:
“Saying the truth about race throws even white nationalists into fits.”
(*) John V. Day, Ph.D., is the author of Indo-European Origins: The Anthropological Evidence (The Institute for the Study of Man, 2001).
The History of the Decline and Fall
of the Roman Empire
Chapter XXIV
The retreat and death of Julian
Part II
The martial impatience of Julian urged him to take the field in the beginning of the spring; and he dismissed, with contempt and reproach, the senate of Antioch, who accompanied the emperor beyond the limits of their own territory, to which he was resolved never to return. After a laborious march of two days, he halted on the third at Beræa, or Aleppo, where he had the mortification of finding a senate almost entirely Christian; who received with cold and formal demonstrations of respect the eloquent sermon of the apostle of paganism. The son of one of the most illustrious citizens of Beræa, who had embraced, either from interest or conscience, the religion of the emperor, was disinherited by his angry parent.
The father and the son were invited to the Imperial table. Julian, placing himself between them, attempted, without success, to inculcate the lesson and example of toleration; supported, with affected calmness, the indiscreet zeal of the aged Christian, who seemed to forget the sentiments of nature, and the duty of a subject; and at length, turning towards the afflicted youth, “Since you have lost a father,” said he, “for my sake, it is incumbent on me to supply his place.” The emperor was received in a manner much more agreeable to his wishes at Batnæ, a small town pleasantly seated in a grove of cypresses, about twenty miles from the city of Hierapolis.
The solemn rites of sacrifice were decently prepared by the inhabitants of Batnæ, who seemed attached to the worship of their tutelar deities, Apollo and Jupiter; but the serious piety of Julian was offended by the tumult of their applause; and he too clearly discerned, that the smoke which arose from their altars was the incense of flattery, rather than of devotion. The ancient and magnificent temple which had sanctified, for so many ages, the city of Hierapolis, no longer subsisted; and the consecrated wealth, which afforded a liberal maintenance to more than three hundred priests, might hasten its downfall.
Yet Julian enjoyed the satisfaction of embracing a philosopher and a friend, whose religious firmness had withstood the pressing and repeated solicitations of Constantius and Gallus, as often as those princes lodged at his house, in their passage through Hierapolis. In the hurry of military preparation, and the careless confidence of a familiar correspondence, the zeal of Julian appears to have been lively and uniform. He had now undertaken an important and difficult war; and the anxiety of the event rendered him still more attentive to observe and register the most trifling presages, from which, according to the rules of divination, any knowledge of futurity could be derived.
He informed Libanius of his progress as far as Hierapolis, by an elegant epistle, which displays the facility of his genius, and his tender friendship for the sophist of Antioch. Hierapolis, situate almost on the banks of the Euphrates, had been appointed for the general rendezvous of the Roman troops, who immediately passed the great river on a bridge of boats, which was previously constructed. If the inclinations of Julian had been similar to those of his predecessor, he might have wasted the active and important season of the year in the circus of Samosata or in the churches of Edessa.
But as the warlike emperor, instead of Constantius, had chosen Alexander for his model, he advanced without delay to Carrhæ, a very ancient city of Mesopotamia, at the distance of fourscore miles from Hierapolis. The temple of the Moon attracted the devotion of Julian; but the halt of a few days was principally employed in completing the immense preparations of the Persian war. The secret of the expedition had hitherto remained in his own breast; but as Carrhæis the point of separation of the two great roads, he could no longer conceal whether it was his design to attack the dominions of Sapor on the side of the Tigris, or on that of the Euphrates.
The emperor detached an army of thirty thousand men, under the command of his kinsman Procopius, and of Sebastian, who had been duke of Egypt. They were ordered to direct their march towards Nisibis, and to secure the frontier from the desultory incursions of the enemy, before they attempted the passage of the Tigris. Their subsequent operations were left to the discretion of the generals; but Julian expected, that after wasting with fire and sword the fertile districts of Media and Adiabene, they might arrive under the walls of Ctesiphon at the same time that he himself, advancing with equal steps along the banks of the Euphrates, should besiege the capital of the Persian monarchy.
The success of this well-concerted plan depended, in a great measure, on the powerful and ready assistance of the king of Armenia, who, without exposing the safety of his own dominions, might detach an army of four thousand horse, and twenty thousand foot, to the assistance of the Romans. But the feeble Arsaces Tiranus, king of Armenia, had degenerated still more shamefully than his father Chosroes, from the manly virtues of the great Tiridates; and as the pusillanimous monarch was averse to any enterprise of danger and glory, he could disguise his timid indolence by the more decent excuses of religion and gratitude. He expressed a pious attachment to the memory of Constantius, from whose hands he had received in marriage Olympias, the daughter of the præfect Ablavius; and the alliance of a female, who had been educated as the destined wife of the emperor Constans, exalted the dignity of a Barbarian king.
Tiranus professed the Christian religion; he reigned over a nation of Christians; and he was restrained, by every principle of conscience and interest, from contributing to the victory, which would consummate the ruin of the church. The alienated mind of Tiranus was exasperated by the indiscretion of Julian, who treated the king of Armenia as his slave, and as the enemy of the gods. The haughty and threatening style of the Imperial mandates awakened the secret indignation of a prince, who, in the humiliating state of dependence, was still conscious of his royal descent from the Arsacides, the lords of the East, and the rivals of the Roman power.
The military dispositions of Julian were skillfully contrived to deceive the spies and to divert the attention of Sapor. The legions appeared to direct their march towards Nisibis and the Tigris. On a sudden they wheeled to the right; traversed the level and naked plain of Carrhæ; and reached, on the third day, the banks of the Euphrates, where the strong town of Nicephorium, or Callinicum, had been founded by the Macedonian kings. From thence the emperor pursued his march, above ninety miles, along the winding stream of the Euphrates, till, at length, about one month after his departure from Antioch, he discovered the towers of Circesium, the extreme limit of the Roman dominions.
The army of Julian, the most numerous that any of the Cæsars had ever led against Persia, consisted of sixty-five thousand effective and well-disciplined soldiers. The veteran bands of cavalry and infantry, of Romans and Barbarians, had been selected from the different provinces; and a just preeminence of loyalty and valor was claimed by the hardy Gauls, who guarded the throne and person of their beloved prince. A formidable body of Scythian auxiliaries had been transported from another climate, and almost from another world, to invade a distant country, of whose name and situation they were ignorant.
The love of rapine and war allured to the Imperial standard several tribes of Saracens, or roving Arabs, whose service Julian had commanded, while he sternly refuse the payment of the accustomed subsidies. The broad channel of the Euphrates was crowded by a fleet of eleven hundred ships, destined to attend the motions, and to satisfy the wants, of the Roman army. The military strength of the fleet was composed of fifty armed galleys; and these were accompanied by an equal number of flat-bottomed boats, which might occasionally be connected into the form of temporary bridges. The rest of the ships, partly constructed of timber, and partly covered with raw hides, were laden with an almost inexhaustible supply of arms and engines, of utensils and provisions.
The vigilant humanity of Julian had embarked a very large magazine of vinegar and biscuit for the use of the soldiers, but he prohibited the indulgence of wine; and rigorously stopped a long string of superfluous camels that attempted to follow the rear of the army. The River Chaboras falls into the Euphrates at Circesium; and as soon as the trumpet gave the signal of march, the Romans passed the little stream which separated two mighty and hostile empires. The custom of ancient discipline required a military oration; and Julian embraced every opportunity of displaying his eloquence. He animated the impatient and attentive legions by the example of the inflexible courage and glorious triumphs of their ancestors.
He excited their resentment by a lively picture of the insolence of the Persians; and he exhorted them to imitate his firm resolution, either to extirpate that perfidious nation, or to devote his life in the cause of the republic. The eloquence of Julian was enforced by a donative of one hundred and thirty pieces of silver to every soldier; and the bridge of the Chaboras was instantly cut away, to convince the troops that they must place their hopes of safety in the success of their arms.
Yet the prudence of the emperor induced him to secure a remote frontier, perpetually exposed to the inroads of the hostile Arabs. A detachment of four thousand men was left at Circesium, which completed, to the number of ten thousand, the regular garrison of that important fortress. From the moment that the Romans entered the enemy’s country, the country of an active and artful enemy, the order of march was disposed in three columns. The strength of the infantry, and consequently of the whole army was placed in the centre, under the peculiar command of their master-general Victor.
On the right, the brave Nevitta led a column of several legions along the banks of the Euphrates, and almost always in sight of the fleet. The left flank of the army was protected by the column of cavalry. Hormisdas and Arinthæus were appointed generals of the horse; and the singular adventures of Hormisdas are not undeserving of our notice. He was a Persian prince, of the royal race of the Sassanides, who, in the troubles of the minority of Sapor, had escaped from prison to the hospitable court of the great Constantine.
Hormisdas at first excited the compassion, and at length acquired the esteem, of his new masters; his valor and fidelity raised him to the military honors of the Roman service; and though a Christian, he might indulge the secret satisfaction of convincing his ungrateful country, than at oppressed subject may prove the most dangerous enemy. Such was the disposition of the three principal columns. The front and flanks of the army were covered by Lucilianus with a flying detachment of fifteen hundred light-armed soldiers, whose active vigilance observed the most distant signs, and conveyed the earliest notice, of any hostile approach.
Dagalaiphus, and Secundinus duke of Osrhoene, conducted the troops of the rear-guard; the baggage securely proceeded in the intervals of the columns; and the ranks, from a motive either of use or ostentation, were formed in such open order, that the whole line of march extended almost ten miles. The ordinary post of Julian was at the head of the centre column; but as he preferred the duties of a general to the state of a monarch, he rapidly moved, with a small escort of light cavalry, to the front, the rear, the flanks, wherever his presence could animate or protect the march of the Roman army.
The country which they traversed from the Chaboras, to the cultivated lands of Assyria, may be considered as a part of the desert of Arabia, a dry and barren waste, which could never be improved by the most powerful arts of human industry. Julian marched over the same ground which had been trod above seven hundred years before by the footsteps of the younger Cyrus, and which is described by one of the companions of his expedition, the sage and heroic Xenophon.
“The country was a plain throughout, as even as the sea, and full of wormwood; and if any other kind of shrubs or reeds grew there, they had all an aromatic smell, but no trees could be seen. Bustards and ostriches, antelopes and wild asses, appeared to be the only inhabitants of the desert; and the fatigues of the march were alleviated by the amusements of the chase.”
The loose sand of the desert was frequently raised by the wind into clouds of dust; and a great number of the soldiers of Julian, with their tents, were suddenly thrown to the ground by the violence of an unexpected hurricane. The sandy plains of Mesopotamia were abandoned to the antelopes and wild asses of the desert; but a variety of populous towns and villages were pleasantly situated on the banks of the Euphrates, and in the islands which are occasionally formed by that river.
The city of Annah, or Anatho, the actual residence of an Arabian emir, is composed of two long streets, which enclose, within a natural fortification, a small island in the midst, and two fruitful spots on either side, of the Euphrates. The warlike inhabitants of Anatho showed a disposition to stop the march of a Roman emperor; till they were diverted from such fatal presumption by the mild exhortations of Prince Hormisdas, and the approaching terrors of the fleet and army. They implored, and experienced, the clemency of Julian, who transplanted the people to an advantageous settlement, near Chalcis in Syria, and admitted Pusæus, the governor, to an honorable rank in his service and friendship.
But the impregnable fortress of Thilutha could scorn the menace of a siege; and the emperor was obliged to content himself with an insulting promise, that, when he had subdued the interior provinces of Persia, Thilutha would no longer refuse to grace the triumph of the emperor. The inhabitants of the open towns, unable to resist, and unwilling to yield, fled with precipitation; and their houses, filled with spoil and provisions, were occupied by the soldiers of Julian, who massacred, without remorse and without punishment, some defenseless women.
During the march, the Surenas, or Persian general, and Malek Rodosaces, the renowned emir of the tribe of Gassan, incessantly hovered round the army; every straggler was intercepted; every detachment was attacked; and the valiant Hormisdas escaped with some difficulty from their hands. But the Barbarians were finally repulsed; the country became every day less favorable to the operations of cavalry; and when the Romans arrived at Macepracta, they perceived the ruins of the wall, which had been constructed by the ancient kings of Assyria, to secure their dominions from the incursions of the Medes. These preliminaries of the expedition of Julian appear to have employed about fifteen days; and we may compute near three hundred miles from the fortress of Circesium to the wall of Macepracta.
The fertile province of Assyria, which stretched beyond the Tigris, as far as the mountains of Media, extended about four hundred miles from the ancient wall of Macepracta, to the territory of Basra, where the united streams of the Euphrates and Tigris discharge themselves into the Persian Gulf. The whole country might have claimed the peculiar name of Mesopotamia; as the two rivers, which are never more distant than fifty, approach, between Bagdad and Babylon, within twenty-five miles, of each other. A multitude of artificial canals, dug without much labor in a soft and yielding soil connected the rivers, and intersected the plain of Assyria.
The uses of these artificial canals were various and important. They served to discharge the superfluous waters from one river into the other, at the season of their respective inundations. Subdividing themselves into smaller and smaller branches, they refreshed the dry lands, and supplied the deficiency of rain. They facilitated the intercourse of peace and commerce; and, as the dams could be speedily broke down, they armed the despair of the Assyrians with the means of opposing a sudden deluge to the progress of an invading army.
To the soil and climate of Assyria, nature had denied some of her choicest gifts, the vine, the olive, and the fig-tree; but the food which supports the life of man, and particularly wheat and barley, were produced with inexhaustible fertility; and the husbandman, who committed his seed to the earth, was frequently rewarded with an increase of two, or even of three, hundred. The face of the country was interspersed with groves of innumerable palm-trees; and the diligent natives celebrated, either in verse or prose, the three hundred and sixty uses to which the trunk, the branches, the leaves, the juice, and the fruit, were skilfully applied.
Several manufactures, especially those of leather and linen, employed the industry of a numerous people, and afforded valuable materials for foreign trade; which appears, however, to have been conducted by the hands of strangers. Babylon had been converted into a royal park; but near the ruins of the ancient capital, new cities had successively arisen, and the populous ness of the country was displayed in the multitude of towns and villages, which were built of bricks dried in the sun, and strongly cemented with bitumen; the natural and peculiar production of the Babylonian soil.
While the successors of Cyrus reigned over Asia, the province of Syria alone maintained, during a third part of the year, the luxurious plenty of the table and household of the Great King. Four considerable villages were assigned for the subsistence of his Indian dogs; eight hundred stallions, and sixteen thousand mares, were constantly kept, at the expense of the country, for the royal stables; and as the daily tribute, which was paid to the satrap, amounted to one English bushel of silver, we may compute the annual revenue of Assyria at more than twelve hundred thousand pounds sterling.
Most of the television series I have been watching for critical review contain subtle and not so subtle anti-white propaganda. In a search to counter such traitorous series of the present century I also watched Teresa de Jesús, a mini-series premiered on Spanish television in 1984 that present the life of Spain’s great saint. Its dialogue is in Spanish but versions with English subtitles are available.
Teresa of Ávila (1515-1582) was a nun of the Catholic Church, a Spanish mystic and writer, and the founder of the Discalced Carmelites: a branch of the Order of Our Lady of Mount Carmel (or Carmelites). What struck me the most in the series is that many of the characters don’t look white at all, and in contrast with the obvious treason that I recounted in my previous post on The Hollow Crown the intention of the creators of the series was obviously different. The characters simply reflect the fact that many Spaniards are not real whites or Aryans.
See the important entry linked on the sidebar, “On anti-Nordicism.” If you want specifics about why most Spaniards are not pure Indo-Europeans let me say that the original Iberians, or iberos as we say in Spanish, men of the Aryan race, migrated from the Black Sea basin and went all over Europe up to the British isles, leaving a substantial proportion of people in the Iberian Peninsula which absorbed the previous inhabitants. Fifteen centuries before the Christian Era the Phoenicians and the Aryan Greeks (see the recent entries in this blog under the title, “Were the Greeks blond and blue-eyed?”) founded many colonies in the southern coastline, and with time merged with the original Iberians.
Six centuries before the Christian Era the Celts arrived, who also were Aryan, and fought with the residents of those lands but with time the Celts also mixed with them, giving birth to the Celtiberians. In the 6th century the Carthaginians (white Mediterraneans mixed with Semites) took over Cadiz and established some colonies. In 205 B.C. they were defeated by the Romans during the Third Punic War and expelled from the peninsula.
By that time the ethnic elements of the interbred peoples in the Iberian Peninsula were: autochthonous peoples (of unknown ethnic group?), iberos (Aryan Iberians), Aryan Celts, Phoenicians (half-bloods?), Aryan Greeks, and Carthaginians (half-bloods), producing a culture founded on the will of Celtiberians. In the first centuries of the Christian Era the peninsula would suffer further invasions from the Vandals, the Huns (non whites!), the Alans, and finally the Visigoths or Goths who proceeded from the occidental region of the Dniester River. Those were the groups that had arrived to what the Romans called the Hispanias by 409 A.D., when their empire was in the throes of agony.
The fall of the Roman Empire produced a gap in political, cultural and military power that non-whites occupied. From 713 A.D. the Arabs conquered most of the Iberian territory with the exception of the mountainous Asturias, the first Christian state that started the long period known as the Reconquista. Re-conquering the peninsula for the original Europeans would last no less than eight centuries, but this meant eight centuries of miscegenation with Arabs and Semites, both non-whites. The Moor occupation of this part of Europe ended in 1492 with the conquest of Granada by the Catholic Monarchs Isabella and Ferdinand. So many centuries of Muslim domination resulted in the peculiar phenotype of the peoples we see today in Spain, and explain why quite a few of them don’t look like real whites.
It is worth remembering that the mess started before. In the first centuries of our era the Iberian Goths burned at the stake their fellow Aryans that dared to mix their precious blood with non-whites. Alas, the king of Hispania Recceswinth committed the greatest blunder in Iberian history: a blunder still unrecognized by Spanish intellectuals or historians but a gigantic blunder nonetheless. By converting to Christianity Recceswinth abolished the long ban on miscegenation (which reminds me the Spartan ban on miscegenation), which resulted in the subsequent mongrelization of the Visigothic Iberians. The king of Hispania’s decision allowed any person of any racial origin, as long as he professed Christianity, to intermarry with the Aryan Goths. Such failure of the nerve occurred just a few decades before these territories were invaded by the Moors.
It is not surprising to see, after eight centuries of unbeatable miscegenation, the formation of a superstitious culture that eventually would be called Spain. I must confess that the most incisive opinion I have ever read about Spain appears in the foreword to the printed version of Civilisation, the 1969 television series featuring Kenneth Clark:
Some of the most offensive omissions were dictated by my title. If I had been talking about the history of art, it would not have been possible to leave out Spain; but when one asks what Spain has done to enlarge the human mind and pull mankind a few steps up the hill, the answer is less clear. Don Quixote, the Great Saints, the Jesuits in South America? Otherwise she has simply remained Spain, and since I wanted each programme to be concerned with the new developments of the European mind, I could not change my ground and talk about a single country.
But what if even Cervantes, Spain’s great saints and the Jesuits were not so terribly cool from the viewpoint of racial preservation? What if the staunch Catholicism of the Counter-Reformation, which produced Cervantes, the Saints and the Jesuits was uncongenial to white interests? These are the sort of questions that move me to say something about the 1980s’ television series of St. Teresa.
Racial phenotype of the actors aside, what struck me about these series is that its creators depicted Teresa as suffering from a typical hysteria; in her case, to the point of a catatonia she suffered as a young woman. What caused her hysterics will remain unknown, although it is interesting to read her autobiography. A copy in the original language that I have in my bookshelf says that Teresa confessed that she “was the most cherished of my father” (this comes from an English translation), and the very first words of her first chapter are: “I had a father and mother, who were devout and feared God.” Although only a very idealized parental-filial relationship appears in the first paragraphs of Teresa’s autobiography, I suspect that her psychosomatic illness attests to something that she, the so-called expert of the “Interior Castle” (the human soul), never confessed.
Whatever the dynamics of Teresa’s family it is interesting to see that even in these series, televised for a Catholic audience, Teresa is described by her sister nuns as pretending to be “the different one,” as always acting out her sufferings and psychosomatic ills. Some of the nuns interpreted her behavior as a trick to be the bossy of the nuns of the several convents she founded. Even Teresa’s hostile takeover of her original convent from the power of other nuns is depicted, albeit shown as something noble for the cause. As I have said, Teresa de Jesús has as its target group pious Catholics. So much that the (apocryphal in my opinion) story of Teresa’s miraculous levitation while praying is recounted as historical, as well as an instantaneous flourishing of an almond tree at the end of her life (“Everything she touches turns into life”).
Teresa was a religious genius only in the sense that St. Francis was a religious genius too. Both saints basically used theatrics big time to act out their emotional issues and gather large followings; followings that eventually reformed monastic orders. My Catholic father, who insufflated in me a love for St. Francis during my adolescence, was totally wrong in his statement that “the only supermen are the Saints.” I would say that Christianity has no saints in the sense of psychologically integrated, or truly emergent, individuals (William Pierce is what presently I regard as the closest specimen of the archetypal “overman”). In Teresa de Jesús for example the so-called saint is depicted as fairly tolerant about the New Christians, or Conversos with Jewish blood, while other Spaniards of the series are presented as suspicious about those rich merchants of dubious origins. Also, Teresa’s most famous vision in which an angel pierced her heart with a golden spear, in-out in-out delivering the poor woman into an ecstasy, has all the marks of an erotic sublimation in the mind of a celibate nun.
The last episode contains an epilogue describing what happened in this primitive culture after an agonic Teresa died. Hunting for relics fanatic religionists cut her hand, one of her fingers, an arm and an eye, thus mutilating her dead body. It surprised me that the creators of the series described such post-mortem atrocities, some even perpetrated by the dignitaries of the Church, as something sublime and noble.
The reformer of the Carmelite Order was canonized forty years after her death, and in the century when we were born Teresa was even named a “Doctor of the Church” by Pope Paul VI. Here in Mexico I recently visited a property of the Carmelite Order and their wealth impressed me. As I have said elsewhere, as to white interests is concerned Spain’s Counter-Reformation experiment in Europe and the Americas was “an utter disaster”…
This piece has been chosen for my collection The Fair Race’s Darkest Hour. It has also been merged within a single entry.
“In ancient Rome, as in modern America, the economic system and its imperatives are treated as absolute and fixed, whereas the people are treated as liquid and fungible.”
—Greg Johnson
“After all, the chief business of the American people is business.”
—President Calvin Coolidge
Yesterday I listened Tom Sunic’s interviews of Andrew Fraser, author of The WASP Question. Fraser is a Protestant and Sunic, of Catholic background, like me has given up Christianity. Although their very friendly discussion on the role that Calvinism and Puritanism may have played in today’s suicidal zeitgeist was fascinating, what piqued my interest was the view that both Sunic and Fraser share: how White Anglo-Saxon Protestants fell into the spell of the One Ring (economics-over-race policies).
Since the Jewish Question was almost absent in this two-part interview, it reminds me very strongly Michael O’Meara’s view that the JQ is secondary to America’s Low Church worship of Mammon. In the heated debate at Counter-Currents between O’Meara and the monocausalists (those who believe that whites are blameless), that I copied and pasted, O’Meara said:
Kevin MacDonald, unlike his epigones, knows how to make an argument and support it with substantiating evidence. Nevertheless, his argument proves nothing (except his own intelligence), for with the same methods but in reference to different facts, I could make an equally convincing argument to “prove” that corporate capitalism (or the Cold War state, Catholicism, Protestantism, or a half-dozen other factors) were far more influential in legalizing the formal de-Europeanization of the American people.
I think that Sunic, Fraser and O’Meara are right. In fact, the moral of the historical books by William Pierce and Arthur Kemp is that non-whites have always overwhelmed the white minority after some centuries. Pierce and Kemp have proven, to my satisfaction, that ever since the civilizations of the Ancient World to date, whites have been losing because they don’t follow the golden rule: total separation from non-whites. Instead, they have fallen, and still fall, in the temptation of trying to use non-whites as “capital”: whether slaves, servants, second-class citizens, or wet-backs in the US and elsewhere.
From this meta-perspective that reviews several millennia of history the culprits of the West’s darkest hour may be listed, in order of importance, thus:
1) The One Ring
2) The Christian Problem
3) The Jewish Problem
This blog has been focusing on the second etiological factor because other white nationalist blogs are reluctant to fully discuss it. Nonetheless, both the Christian and the Jewish problems are far from being the most influential factors, and it is a pity that nobody is sponsoring O’Meara because, in addition to his published articles, I believe that his thesis must be expanded as thoroughly as MacDonald has presented his views on Judaism. (But why does this movement have no wealthy sponsors…?)
Oh! That my spirit were yon Heaven of light
To gaze upon thee with a thousand eyes
—Plato
Tomorrow Sunday I won’t post any entry here to leave my visitors the opportunity to read carefully my latest entry on “Women and marriage” in Sparta. The uttermost importance of what the author says in that post is explained in my “metaphysical” comment in that thread.
Since that post is related to Eros in Ancient Greece, the issue of other forms of Greco-Roman sexuality should be addressed.
It irritates me that LGBT deviants and writers like James O’Meara want to usurp the legacy of the classical world to rationalize their lifestyles. The fact is that the missing color in their rainbow flag—the Hellenes’ infatuation with handsome adolescents, not adults—was the only form of homosexuality tolerated in some Greek and Roman cities. This had nothing to do with the contemporary “gay” movement or sex between coeval adults.
As a dilettante in classic literature I tried to say something about it in “On classic pederasty,” but there are people who are far more knowledgeable than me. Today, surfing the internet starting here, I found several posts by a blogger in The Phora that complement what I have said. The erudite blogger, Ixion, is the one who uses as an avatar an image of the Virgin Mary; you may skip the other comments in that thread, “Debunking Ancient Greek Homosexual History.”
But all of this is a distraction related to my differences with Counter-Currents: what really matters is the subject of hetero-sexuality in Ancient Greece.