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Category: Ancient Rome

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Ancient Rome Celts Demography Indo-European heritage Julius Caesar Racial studies Who We Are (book) William Pierce

Caesar’s Conquest of Gaul

Excerpted from the 14th article of William Pierce’s “Who We Are: a Series of Articles on the History of the White Race”:


Celtic bands continued to whip Roman armies, even to the end of the second century B.C., but then Roman military organization and discipline turned the tide. The first century B.C. was a time of unmitigated disaster for the Celts. Caesar’s conquest of Gaul was savage and bloody, with whole tribes, including women and children, being slaughtered by the Romans.

By the autumn of 54 B.C, Caesar had subdued Gaul, having destroyed 800 towns and villages and killed or enslaved more than three million Celts. And behind his armies came a horde of Roman-Jewish merchants and speculators, to batten on what was left of Gallic trade, industry, and agriculture like a swarm of locusts. Hundreds of thousands of blond, blue-eyed Celtic girls were marched south in chains, to be pawed over by greasy, Semitic flesh-merchants in Rome’s slave markets before being shipped out to fill the bordellos of the Levant.

Last Effort

Then began one, last, heroic effort by the Celts of Gaul to throw off the yoke of Rome, thereby regaining their honor and their freedom, and—whether consciously or not—reestablishing the superiority of Nordic mankind over the mongrel races of the south. The ancestors of the Romans had themselves established this superiority in centuries past, but by Caesar’s time Rome had sunk irretrievably into the quagmire of miscegenation and had become the enemy of the race which founded it.

The rebellion began with an attack by Ambiorix, king of the Celtic tribe of the Eburones, on a Roman fortress on the middle Moselle. It spread rapidly throughout most of northern and central Gaul. The Celts used guerrilla tactics against the Romans, ruthlessly burning their own villages and fields to deny the enemy food and then ambushing his vulnerable supply columns.

Vercingetorix

For two bloody years the uprising went on. Caesar surpassed his former cruelty and savagery in trying to put it down. When Celtic prisoners were taken, the Romans tortured them hideously before killing them. When the rebel town of Avaricum fell to Caesar’s legions, he ordered the massacre of its 40,000 inhabitants.

Meanwhile, a new leader of the Gallic Celts had come to the fore. He was Vercingetorix, king of the Arverni, the tribe which gave its name to France’s Auvergne region. His own name meant, in the Celtic tongue, “warrior king,” and he was well named. Vercingetorix came closer than anyone else had to uniting the Celts. He was a charismatic leader, and his successes against the Romans, particularly at Gergovia, the principal town of the Arverni, roused the hopes of other Celtic peoples. Tribe after tribe joined his rebel confederation, and for a while it seemed as if Caesar might be driven from Gaul.

Tragedy of Alesia

But unity was still too new an experience for the Celts, nor could all their valor make up for their lack of the long experience of iron discipline which the Roman legionaries enjoyed. Too impetuous, too individualistic, too prone to rush headlong in pursuit of a temporary advantage instead of subjecting themselves always to the cooler-headed direction of their leaders, the Celts soon dissipated their chances of liberating Gaul.

Finally, in the summer of 52 B.C., Caesar’s legions penned up Vercingetorix and 80,000 of his followers in the walled town of Alesia, on the upper Teaches of the Seine. Although an army of a quarter-million Celts, from 41 tribes, eventually came to relieve besieged Alesia, Caesar had had time to construct massive defenses for his army. While the encircled Alesians starved, the Celts outside the Roman lines wasted their strength in futile assaults on Caesar’s fortifications.

Savage End

In a valiant, self-sacrificing effort to save his people from being annihilated, Vercingetorix rode out of Alesia, on a late September day, and surrendered himself to Caesar. Caesar sent the Celtic king to Rome in chains, kept him in a dungeon for six years, and then, during the former’s triumphal procession of 46 B.C., had him publicly strangled and beheaded in the Forum, to the wild cheers of the city’s degraded, mongrel populace.

After the disaster at Alesia, the confederation Vercingetorix had put together crumbled, and Caesar had little trouble in extinguishing the last Celtic resistance in Gaul. He used his tried- and-true methods, which included chopping the hands off all the Celtic prisoners he took after one town, Uxellodunum, commanded by a loyal adjutant of Vercingetorix, surrendered to him.

Next: Germanic Expansion

Caesar did not live long enough to wreak the same havoc in Britain which he had in Gaul, but other Roman generals finished what he had started. During the first century A.D. Roman Britain was bloodily expanded to include everything in the British Isles except Caledonia (northern Scotland) and Hibernia (Ireland).

Decadent Rome did not long enjoy dominion of the Celtic lands, however, because another Indo-European people, the Germans, soon replaced the Latins as the masters of Europe.

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Ancient Rome Celts Human sacrifice Indo-European heritage Julius Caesar Psychohistory Racial studies Who We Are (book) William Pierce

Romans and Celts

Excerpted from the 14th article of William Pierce’s “Who We Are: a Series of Articles on the History of the White Race”:


Both the fossil remains and the eyewitness accounts of Classical authors confirm that all these Indo-European peoples were racially Nordic. Because they settled in different areas after leaving the original homeland, and because they subsequently mixed with different races and to different extents, there are noticeable differences in various racial characteristics among their descendants today. But originally, Celt, German, Balt, and Slav were indistinguishably Nordic.

The Celts were the first group to make an impact on the Classical world, and so we will deal with them first.

The reason the Celts interacted with the Greeks and Romans before the other groups did is that their wanderings took them farthest south. They invaded and settled in a great crescent stretching across central Europe from eastern Hungary and Czechoslovakia through Austria, southern Germany, Switzerland, and France into the British Isles. At the eastern and western ends of their range, respectively, isolated bands of Celts penetrated into central Asia Minor and the Iberian peninsula, while in the center quite substantial numbers crossed the Alps into northern Italy.

The Roman conquest of southeastern Europe, Gaul, and Britain destroyed the greater part of Celtic culture, as well as doing an enormous amount of racial damage; the effects of the later German and Slavic incursions were largely limited to linguistic and other cultural changes.

But the Celts themselves, as much as anyone else, were responsible for the decline of their racial fortunes. They settled in regions of Europe which, although not so heavily Mediterraneanized as Greece and Italy, were much more so than the German, Baltic, and Slavic areas. And, as has so often been the case with the Indo-Europeans, for the most part they did not force the indigenous populations out of the areas they conquered, but made subjects of them instead. Thus, many people who think of themselves as “Celts” today are actually more Mediterranean than Celtic. And others, with Latin, Germanic, or Slavic names, are actually of nearly unmixed Celtic descent.

Fastidious, Fair, and Fierce

The early Celts were not literate, and we are, therefore, dependent on Classical authors for much of what we know about Celtic mores, lifestyles, and behavior, as well as the physical appearance of the Celts themselves. The fourth-century Byzantine writer, Ammianus Marcellinus, drawing on reports from the first century B.C., tells us that the Celts (or Gauls, as the Romans called them) were fastidious, fair, and fierce:

The Gauls are all exceedingly careful of cleanliness and neatness, nor in all the country… could any man or woman, however poor, be seen either dirty or ragged.

Nearly all… are of a lofty stature, fair and of ruddy complexion: terrible from the sternness of their eyes, very quarrelsome, and of great pride and insolence. A whole troop of foreigners would not be able to withstand a single Gaul if he called his wife to his assistance, who is usually very strong and with blue eyes…

The early Celts were not an urban people. Their dwellings, typically of timber construction, tended to be isolated farmsteads or, at most, clusters of a few buildings surrounded by a palisade.

In pre-Christian Ireland there was an intellectual class which had a social status approximately equal to that of the warrior-landowners. This class consisted of druids (priests), bards, physicians, artists, and skilled craftsmen, who moved freely from petty kingdom to petty kingdom in a way that was not possible for any other class, thereby helping to maintain cultural unity throughout a wide area. A similar class served the same functions on the continent.

Dark Side of Druidism

By the time of the Roman conquest, however, many extraneous elements had become inseparably blended into Celtic religion. The druids practiced not only solar rites, but some rather dark and nasty ones of Mediterranean origin as well. [Chechar’s note: today it’s known that the rites were not of Mediterranean origin—see below]

Celts, Germans Closely Related

Many later writers have not been as careful as Caesar was and tend to lump all Celtic-speaking populations together as “Gauls,” while sharply distinguishing them from the Germans. As a matter of fact, there was a much greater affinity between the Celts and the Germans, despite the language difference, than there was between the truly Celtic elements among the Gauls and the racially different but Celtic-speaking Mediterranean and Celtiberian elements.

In the British Isles the racial effects of the fifth-century B.C. Celtic invasions varied. In some areas indigenous Nordic populations were reinforced, and in others indigenous Mediterranean or mixed populations diluted the fresh Nordic wave.

Brennus Sacks Rome

Around 400 B.C. Celts invaded northern Italy in strength, establishing a permanent presence in the Po valley, between the Alps and the Apennines. They pushed out the resident Etruscans and Ligurians, founded the city of Milan, and began exploring possibilities for further expansion south of the Apennines.

In 390 B.C. a Celtic army under their chieftain Brennus defeated the Roman army and occupied Rome. The Celts were not prepared to stay, however, and upon payment of an enormous ransom in gold by the Romans they withdrew again to northern Italy. In the following centuries there were repeated clashes between adventurous Celts and the people of the Classical civilizations to the south.

But the Celts, unfortunately, despite their mobility and their intelligence, never formed a unified whole; they remained a collection of distinct tribes, as often hostile to one another as they were to non-Celts. This lack of unity brought their downfall.

Man against man, a Celt could usually beat a Roman; the Celts were at least as brave and as skilled in arms as the Romans, and the former were bigger and stronger, on the average, for the latter had by this time mixed for too many generations with southern races and lost most of the Nordic qualities of their forefathers. But the Romans had the supreme advantage of organization, without which little of lasting impact has ever been wrought in this world.


My comment:

With only the Romans’ word to go on human sacrifices performed by the Druids—the ancient Celts left no written record of their own—it has been easy for historians to dismiss such tales as wartime propaganda.

Recent archeological findings however are starting to unearth evidence of Druid sacrifices, sometimes on a massive scale. According to my “psychogenic” point of view (cf. my research on psychohistory), at the time of Caesar’s conquests of Gaul the Romans belonged to a more evolved “psychoclass” than the Gauls, which not only means more culturally evolved but also more integrated psychologically (with time the psychic development of the two psychoclasses, Celts and Latins, became homogenized).

An objective appraisal on the conflict between Romans and Aryan “barbarians” of more than two thousand years ago, therefore, ought to consider these two factors in any future study of the epoch: psychohistory and racial studies such as the one pioneered by Pierce.

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Ancient Rome Augustus Demography Racial studies Who We Are (book) William Pierce

White Suicide since Ancient Rome

Excerpted from the 13th article of William Pierce’s “Who We Are: a Series of Articles on the History of the White Race”:


Wealth inexorably undermined the old virtues. Decadence rotted the souls of the noble Romans. While the mongrel mobs were entertained by the debased spectacles in the Colosseum (not unlike the distraction of today’s rabble by non-stop television), the patricians indulged themselves with every new vice and luxury that money and a resourceful merchant class could provide. Pampered, perfumed, manicured, and attended by numerous slaves, the effete aristocracy of the first century A.D. was a far cry from the hard and disciplined ruling class of a few centuries earlier.

Just as there are Americans today who understand where the weakness and lack of discipline of their people are leading them and who speak out against these things, so were there Romans who tried to stem the tide of decadence engulfing the Republic. One of these was M. Porcius Cato, “the Censor” (234–149 bc), whose public career spanned the first half of the second century B.C.

Cato was born and raised on his father’s farm and then spent 26 years fighting in Rome’s legions before entering politics. Early in his career, having been appointed governor (praetor) of Sardinia, Cato set the pattern he would follow the rest of his life: he expelled all the moneylenders from the island, earning the undying hatred of the Jews and a reputation as a fierce anti-Semite.

Archreactionary

Later Cato was elected censor in Rome. The duties of a censor were to safeguard public morality and virtue and to conduct a periodic census of people and property for military and tax purposes. Cato took these duties very seriously. He assessed jewelry and other luxury items at ten times their actual value, and he dealt promptly and severely with disorder and degeneracy.

In the Senate Cato spoke out repeatedly against the foreign influences in philosophy, religion, and lifestyle which were encroaching on the traditional Roman attitudes and manners. As a result, Rome’s “smart set” condemned him (privately, for he was too powerful to attack openly) as an archreactionary and an enemy of “progress.”

In the field of foreign policy, Cato was adamantly opposed to the integration of the Semitic East into the Roman world. He wanted Rome to concentrate on the western Mediterranean and to deal with the Levant only at sword point. Unfortunately, there were few men of Cato’s fiber left among the Romans by the second century.

Declining Birthrate

One of the most fateful effects of decadence was the drastic decline in the birthrate of the Roman nobility. Decadence is always accompanied by an increase in egoism, a shifting of focus from race and nation to the individual. Instead of looking on bearing and raising children as a duty to the state and a necessity for the perpetuation of their gens and tribe, upper-class Romans came to regard children as a hindrance, a limitation on their freedom and pleasure. The “liberation” of women also contributed heavily to this change in outlook.

The failure of the patrician class to reproduce itself alarmed those Roman leaders with a sense of responsibility to the future. Emperor Augustus tried strenuously to reverse the trend by issuing several decrees regarding family life. Heavy penalties were set for celibacy or for marriage with the descendants of slaves. Eventually, Augustus ordered that every noble Roman between the ages of 25 and 60 must be married or, at least, betrothed.

Suicide of the Nobility

In 9 A.D. tax advantages and other preferences were granted to the parents of three or more children; unmarried persons were barred from the public games and could not receive inheritances, while the childless married person could receive only half of any inheritance left to him.

All these measures failed. Augustus’ own daughter, Julia, was a thoroughly liberated member of the “jet set” of her time, who considered herself far too sophisticated to be burdened with motherhood. In embarrassment, Augustus banished her to an island.

From the dictatorship of Julius Caesar to the reign of Emperor Hadrian, a century and a half, one can trace the destinies of 45 leading patrician families: all but one died out during that period. Of 400 senatorial families on the public records in 65 A.D., during the reign of Nero, all trace of half of them had vanished by the reign of Nerva, a single generation later.

Rise of Capitalism

As the patricians declined in numbers, the Roman peasantry also suffered, but for a different reason. The later years of the Republic saw the rise of agricultural capitalism, with wealthy entrepreneurs buying up vast estates, working them with slaves and driving the freeborn small farmers out of the marketplace.

By the tens of thousands the Latin and Sabine yeomen were bankrupted and forced to abandon their farms. They fled to the city, where most of them were swallowed up in the urban mob.

“New Romans”

The capitalist nouveaux riches who came to wield much of the power and influence in Rome lost by the dwindling patricians were an altogether new type of Roman. Petronius’ fictional character Trimalchio is their archetype. Tenney Frank wrote of these “new Romans”:

It is apparent that at least the political and moral qualities which counted most in the building of the Italian federation, the army organization, the provincial administrative system of the Republic, were the qualities most needed in holding the Empire together. And however brilliant the endowment of the new citizens, these qualities they lacked. The Trimalchios of the Empire were often shrewd and daring businessmen, but their first and obvious task, apparently was to climb by the ladder of quick profits to a social position in which their children, with Romanized names, could comfortably proceed to forget their forebears. The possession of wealth did not, as in the Republic, suggest certain duties toward the commonwealth.

Different Spirit

Many historians have remarked on the fact that the entire spirit of the Roman Empire was radically different from that of the Roman Republic. The energy, foresight, common sense, and discipline which characterized the Republic were absent from the Empire. But that was because the race which built the Republic was largely absent from the Empire; it had been replaced by the dregs of the Orient.

The change in attitudes, values, and behavior was due to a change in blood. The changing racial composition of Rome during the Republic paved the way for the unchecked influx of Levantine blood, manners, and religion during the Empire.

But it also set the stage for a new ascendancy of the same Northern blood which had first given birth to the Roman people. We will look at the conquest of Rome by the Germans. First, however, we must backtrack and see what had been happening in the North during the rise and fall of Rome.

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Ancient Rome Claudius Demography Indo-European heritage Miscegenation Nero Racial studies Who We Are (book) William Pierce

Non-white immigration in Ancient Rome

Excerpted from the 13th article of William Pierce’s “Who We Are: a Series of Articles on the History of the White Race”:


The Romans were an energetic and martial people, and the power, influence, and wealth which they wielded grew enormously during the period from the end of the sixth to the last quarter of the first century B.C., the life-span of the Republic. First all of Italy, then the rest of the Mediterranean world and the Middle East, and finally much of Nordic Europe came into their possession.

This vast area under Roman rule was inhabited by a great diversity of races and peoples. As time passed, the rights of citizenship were extended to more and more of them. Citizens or not, there was a huge influx of foreign peoples into Rome and the other parts of Italy. Some came as slaves, the spoils of Rome’s victorious wars, and many came voluntarily, attracted by Rome’s growing wealth.

After the Republic became the Empire, in the last quarter of the first century B.C., the flow of foreigners into Italy increased still further. The descendants of the Latin founders of Rome became a minority in their own country. Above all other factors, this influx of alien immigrants led to Rome’s demise and the extinction of the race which built her into the ruler of the world.

Medley of Races

The importance of the immigration factor is, of course, barely mentioned, if at all, in the school history texts being published today, because those who control the content of the textbooks have planned the same fate for White America as that which overtook White Rome.

Nevertheless, the writers of Classical antiquity themselves clearly recognized and wrote about the problem, as do those few of today’s professional historians with courage enough to buck the blackout on the mention of race in history. An example of the latter is the distinguished Swedish historian Martin Nilsson, for many years professor at the University of Lund.

In his Imperial Rome, Nilsson wrote:

Of greater variety than elsewhere was the medley of races in the capital, where individuals congregated from all quarters, either on business with the rulers and the government or as fortune seekers in the great city, where great possibilities were open to all. It is almost impossible for us to realize the extraordinarily motley character of the Roman mob. The only city in our own day which can rival it is Constantinople, the most cosmopolitan town in the world. Numerous passages in the works of Classical authors refer to it, from Cicero, who calls Rome a city formed by the confluence of nations, to Constantius, who, when he visited Rome, marveled at the haste with which all the human beings of the world flocked there…

There were Romans who viewed the population of the capital with deep pessimism. In Nero’s time (37-68 A.D.) Lucan said that Rome was not peopled by its own citizens but filled with the scourings of the world. The Oriental [by Oriental, Nilsson means Levantine, not Mongoloid] element seems to have been especially strong.

The Eternal Jew

Jews, in particular, in order to get their hands on the wealth there, flocked to Rome in such enormous numbers that Emperor Tiberius, under pressure from the common people on whom the Jews were preying, was obliged to order them all deported in 19 A.D. The Jews sneaked back in even greater numbers, and Tiberius’ brother, Emperor Claudius, was forced to renew the deportation order against them a few years later, but without success. They had become so numerous and so well entrenched that the emperor did not have the energy to dislodge them.

Another distinguished historian, the late Tenney Frank, professor at Bryn Mawr and Johns Hopkins, made a careful survey of Roman tomb inscriptions. He studied 13,900 inscriptions, separating them into categories based on the ethnicity or probable ethnicity indicated by the names and corollary evidence. Professor Frank estimated that by the end of the first century A.D. 90 per cent of the free plebeians in Rome were Levantines or part-Levantines. Fewer than ten per cent could claim unmixed Italian ancestry, and of the seven fewer were of pure Indo-European stock.

One problem which Frank ran into was the tendency of non- Italians to disguise their ancestry by changing their names. It was easy enough to separate Greek and Syrian and Hebrew names from Latin ones, but a Latin name which had been adopted rather than inherited could often only be detected by noting the non-Latin names of the parents on the same tomb. Then too, just as Jewish name-changers today often give themselves away by choosing a non-Jewish first name which has become so popular among their brethren that few non-Jews would dream of burdening their own children—with it (Murray, Seymour, Irving are examples), Frank found the same clues among many “Latin” names.

As for the Greek names, the great majority of them did not belong to Hellenes but to Levantines from the remnants of Alexander’s Oriental empire.

C. Northcote Parkinson, the noted author and historian, sums up the effect of centuries of uncontrolled immigration in his East and West (1963): “Rome came to be peopled very largely by Levantines, Egyptians, Armenians, and Jews; by astrologers, tipsters, idlers, and crooks.”

The name “Roman,” in other words, came to mean as little as the name “American” is coming to mean today.

And yet, just as White Americans are bringing about their downfall through greed and timidity and indifference, so did Rome’s patricians cause their own end.

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Ancient Rome Demography Indo-European heritage Racial studies Who We Are (book) William Pierce

The Real Latins

Excerpted from the 13th article of William Pierce’s “Who We Are: a Series of Articles on the History of the White Race”:


Today, when we speak of “Latins,” we reflexively think of short, swarthy, excitable people who are inordinately fond of loud rhythms, wine, spicy food, and seduction, and who aren’t to be taken very seriously. That is not an accurate image of all speakers of Romance languages, of course. Many individuals of French, Spanish, Portuguese, Italian, and Romanian nationality are as racially sound as the average Swede or German. Yet, the image persists, and for good reason.

The Latini, the Northern tribesmen who settled Latium in the ninth century B.C. and founded Rome a century later, were something altogether different. Most of today’s Latins share nothing with those of 28 centuries ago except the name. Not only are the two strikingly different in appearance and temperament, but every element of the culture the original Latins created as an expression of their race-soul has been fundamentally transformed by those who claim that name today.

Even the character and tone of the modern languages derived from that of the Latini are profoundly different. The Romance languages, overburdened with vowels, have a soft, effeminate air that was never present in the language of the early Romans, which was as hard and manly as the people themselves. (The Romans did not say See-sar or Sis-ero; they said Kai-sar and Kick-ero.)

Virtuous Race

Above all, the Latini were a people to be taken seriously. They brought with them to Italy the spirit of the northern forests whence they had come. They took themselves and life very seriously indeed.

Duty, honor, responsibility: to the early Romans these were the elements which circumscribed a man’s life. Their virtues (the Latin root of the word means “manliness”) were strength of body and will, perseverance, sobriety, courage, hardiness, steadiness of purpose, attentiveness to detail, intelligence, and the characteristically Nordic will to order. Through these virtues they brought the world under their sway and created a civic edifice of such magnificence that it has ever since provided the standard against which all others are measured.

The Romans shaped the world around them—its institution, its politics, its attitudes, and its lifestyles—more extensively and more profoundly than anyone else has, and then they perished. That fact has fascinated and occupied the energies of historical scholars as no other topic. What were the reasons that the Romans rose so high and then fell so far?

Typically Indo-European

When they arrived in the Italian peninsula in the ninth century the Latins, like their Italic neighbors before them, brought with them institutions and customs which were typically Indo-European. In a great many ways they remind us of the Mycenaean Greeks described by Homer. In the social and political institutions of the early Romans, in particular, we can see elements which were as familiar to the Dorians three centuries earlier as they were to the Celts and Germans ten centuries later. Just as the languages of all these kindred Northern peoples were derived from a common source, so were their modes of organizing and governing themselves.

The earliest history of the Romans is partly shrouded in the mists of antiquity. The Latins were not as fond of writing books as were the Greeks, and only a few inscriptions in stone have come down to us from the time prior to the fifth century B.C.—and not a great deal after that, until the second century B.C. The oral traditions of the Roman people from the eighth century B.C. are a blend of myth and history and must be taken cum grano salis, as they would have said.

Latins, Sabines, Etruscans

Very early in its history, Romulus’ hilltop village of Latins joined forces with a neighboring village of Sabines, the Titienses. The Sabines and the Latins were of very closely related Indo-European stocks, and the amalgamation did little to change social institutions, other than doubling the number of senators.

A few years later, however, the Etruscan Luceres—of non-Indo-European stock—were absorbed by the growing Rome. Although the Etruscans remained a tribe apart from the Latin and Sabine inhabitants of the city, without patrician status, this condition was destined not to last.

Kings of Rome

Tradition gives the date 716 B.C. for the death of the Latin founder of Rome, Romulus. He had long before carried out the amalgamation of his tribe with the Titienses, and a year after he died the combined Latin-Sabine populus chose a Sabine, Numa Pompilius, as the second king of Rome.

For a century the kingship alternated between Latin and Sabine, but about the year 616 B.C. it passed to a man who was neither. He was Tarquinius Priscus (Tarquin the Elder) and was said to be the son of a Greek father and an Etruscan mother. How a half-Etruscan came to be king of the Romans is not clear; the traditional account is not convincing.

Probably what happened is that Rome suffered a military defeat at the hands of one of the powerful Etruscan communities on the other side of the Tiber. In any event, Tarquin forced the Romans to accept 100 new patrician families from among the Etruscan inhabitants of the city. Although the Etruscan patricians were accorded a status subordinate to that of the elders of the Latin and Sabine clans (the former were designated patres minorum gentium, or “fathers of the lesser clans”), time eventually blurred this distinction; the Etruscans entered the Senate, bringing the number of senators to 300, where it remained for more than five centuries, until the dictatorship of Julius Caesar.

Servian “Reforms”

It was Tarquin’s successor, Servius Tullius, however, who wrought changes which were to have much more profound racial consequences: in essence, Servius made the plebs a part of the populus Romanus. He accomplished this by overshadowing the patrician assembly, the Comitia Curiata, with two new popular assemblies, one civil and one military.

Gold over Blood

Servius certainly cannot be accused of being a democrat. Yet he clearly initiated the process which eventually led to the ascendancy of gold over blood in Roman society, just as Solon had done in Athens a few years earlier.

Four Factors

The following centuries saw the political power of the plebs increase greatly relative to that of the patricians, while wealth continued to gain weight relative to race and family.

The Romans survived the founding of the Republic by roughly a millennium, but we are not concerned in this series with the political and cultural details of their history, except as these details have a salient racial significance. Therefore, the emphasis in the following historical summary is rather different than that found in most textbooks on Roman history.

Let us focus on four factors: first, the growing racial diversity of the Roman state; second, the eventual decadence of Rome’s patricians; third, the differential in birthrates between Rome’s patrician and plebeian classes; and fourth, the effects on the Roman peasantry of large-scale slavery as a capitalist institution.

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Alexander the Great Ancient Greece Ancient Rome Arthur Schopenhauer Christendom Demography Miscegenation Socrates

White suicide since Alexander (2)

A recent discussion in another thread moves me to reproduce the following quotation of Will Durant’s The Story of Philosophy. Although Durant was almost the opposite of a racialist historian, what he says at the beginning of the chapter “From Aristotle to the Renaissance” is germane to understand why the policies that Alexander promoted were poisonous for the still adolescent Greek psyche:

alex-map

Sparta blockaded and defeated Athens towards the close of the fifth century b. c, political supremacy passed from the mother of Greek philosophy and art, and the vigor and independence of the Athenian mind decayed.

When, in 399 b. c, Socrates was put to death, the soul of Athens died with him, lingering only in his proud pupil, Plato. And when Philip of Macedon defeated the Athenians at Chaeronea in 338 b. c, and Alexander burned the great city of Thebes to the ground three years later, even the ostentatious sparing of Pindar’s home could not cover up the fact that Athenian independence, in government and in thought, was irrevocably destroyed.

The domination of Greek philosophy by the Macedonian Aristotle mirrored the political subjection of Greece by the virile and younger peoples of the north. The death of Alexander (323 b. c.) quickened this process of decay. The boy-emperor, barbarian though he remained after all of Aristotle’s tutoring, had yet learned to revere the rich culture of Greece, and had dreamed of spreading that culture through the Orient in the wake of his victorious armies. The development of Greek commerce, and the multiplication of Greek trading posts throughout Asia Minor, had provided an economic basis for the unification of this region as part of an Hellenic empire; and Alexander hoped that from these busy stations Greek thought, as well as Greek goods, would radiate and conquer.

But he had underrated the inertia and resistance of the Oriental mind, and the mass and depth of Oriental culture. It was only a youthful fancy, after all, to suppose that so immature and unstable a civilization as that of Greece could be imposed upon a civilization immeasurably more widespread, and rooted in the most venerable traditions.

The quantity of Asia proved too much for the quality of Greece. Alexander himself, in the hour of his triumph, was conquered by the soul of the East; he married (among several ladies) the daughter of Darius; he adopted the Persian diadem and robe of state; he introduced into Europe the Oriental notion of the divine right of kings; and at last he astonished a sceptic Greece by announcing, in magnificent Eastern style, that he was a god. Greece laughed; and Alexander drank himself to death.

This subtle infusion of an Asiatic soul into the wearied body of the master Greek was followed rapidly by the pouring of Oriental cults and faiths into Greece along those very lines of communication which the young conqueror had opened up; the broken dykes let in the ocean of Eastern thought upon the lowlands of the still adolescent European mind. The mystic and superstitious faiths which had taken root among the poorer people of Hellas were reinforced and spread about; and the Oriental spirit of apathy and resignation found a ready soil in decadent and despondent Greece.

The introduction of the Stoic philosophy into Athens by the Phoenician merchant Zeno (about 310 b. c.) was but one of a multitude of Oriental infiltrations. Both Stoicism and Epicureanism—the apathetic acceptance of defeat, and the effort to forget defeat in the arms of pleasure—were theories as to how one might yet be happy though subjugated or enslaved; precisely as the pessimistic Oriental stoicism of Schopenhauer and the despondent epicureanism of Renan were in the nineteenth century the symbols of a shattered Revolution and a broken France. Not that these natural antitheses of ethical theory were quite new to Greece. One finds them in the gloomy Heraclitus and the “laughing philosopher” Democritus; and one sees the pupils of Socrates dividing into Cynics and Cyrenaics under the lead of Antisthenes and Aristippus, and extolling, the one school apathy, the other happiness.

Yet these were even then almost exotic modes of thought: imperial Athens did not take to them. But when Greece had seen Chaeronea in blood and Thebes in ashes, it listened to Diogenes; and when the glory had departed from Athens she was ripe for Zeno and Epicurus.

Zeno built his philosophy of apatheia on a determinism which a later Stoic, Chrysippus, found it hard to distinguish from Oriental fatalism. As Schopenhauer deemed it useless for the individual will to fight the universal will, so the Stoic argued that philosophic indifference was the only reasonable attitude to a life in which the struggle for existence is so unfairly doomed to inevitable defeat. If victory is quite impossible it should be scorned. The secret of peace is not to make our achievements equal to our desires, but to lower our desires to the level of our achievements. “If what you have seems insufficient to you,” said the Roman Stoic Seneca (d. 65 a. d.), “then, though you possess the world, you will yet be miserable.” Such a principle cried out to heaven for its opposite, and Epicurus, though himself as Stoic in life as Zeno, supplied it. Epicurus, says Fenelon, “bought a fair garden, which he tilled himself. There it was he set up his school, and there he lived a gentle and agreeable life with his disciples, whom he taught as he walked and worked. He was gentle and affable to all men. He held there was nothing nobler than to apply one’s self to philosophy.” His starting point of conviction that apathy is impossible, and that pleasure—though not necessarily sensual pleasure—is the only conceivable, and quite legitimate, end of life and action.

Epicurus, then, is no epicurean; he exalts the joys of intellect rather than those of sense; he warns against pleasures that excite and disturb the soul which they should rather quiet and appease. In the end he proposes to seek not pleasure in its usual sense, but ataraxia—tranquillity, equanimity, repose of mind; all of which trembles on the verge of Zeno’s “apathy.”

The Romans, coming to despoil Hellas in 146 b. c, found these rival schools dividing the philosophic field; and having neither leisure nor subtlety for speculation themselves, brought back these philosophies with their other spoils to Rome. Great organizers, as much as inevitable slaves, tend to stoic moods: it is difficult to be either master or servant if one is sensitive. So such philosophy as Rome had was mostly of Zeno’s school, whether in Marcus Aurelius the emperor or in Epictetus the slave; and even Lucretius talked epicureanism stoically (like Heine’s Englishman taking his pleasures sadly), and concluded his stern gospel of pleasure by committing suicide. His noble epic “On the Nature of Things,” follows Epicurus in damning pleasure with faint praise.

Nations, too, like individuals, slowly grow and surely die. In the face of warfare and inevitable death, there is no wisdom but in ataraxia, —“to look on all things with a mind at peace.” Here, clearly, the old pagan joy of life is gone, and an almost exotic spirit touches a broken lyre.

Imagine the exhilarating optimism of explicit Stoics like Aurelius or Epictetus. Nothing in all literature is so depressing as the Dissertations of the Slave, unless it be the Meditations of the emperor. “Seek not to have things happen as you choose them, but rather choose that they should happen as they do; and you shall live prosperously.” No doubt one can in this manner dictate the future, and play royal highness to the universe.

Story has it that Epictetus’ master, who treated him with consistent cruelty, one day took to twisting Epictetus’ leg to pass the time away. “If you go on,” said Epictetus calmly, “you will break my leg.” The master went on, and the leg was broken. “Did I not tell you,” Epictetus observed mildly, “that you would break my leg?” Yet there is a certain mystic nobility in this philosophy, as in the quiet courage of some Dostoievskian pacifist. “Never in any case say, I have lost such a thing; but, I have returned it. Is thy child dead?—it is returned. Is thy wife dead?—she is returned. Art thou deprived of thy estate?— is not this also returned?”

In such passages we feel the proximity of Christianity and its dauntless martyrs. In Epictetus the Greco-Roman soul has lost its paganism, and is ready for a new faith. His book had the distinction of being adopted as a religious manual by the early Christian Church. From these Dissertations and Aurelius’ Meditations there is but a step to The Imitation of Christ.

Meanwhile the historical background was melting into newer scenes. There is a remarkable passage in Lucretius which describes the decay of agriculture in the Roman state, and attributes it to the exhaustion of the soil. Whatever the cause, the wealth of Rome passed into poverty, the organization into disintegration, the power and pride into decadence and apathy. Cities faded back into the undistinguished hinterland; the roads fell into disrepair and no longer hummed with trade; the small families of the educated Romans were outbred by the vigorous and untutored German stocks that crept, year after year, across the frontier; pagan culture yielded to Oriental cults; and almost imperceptibly the Empire passed into the Papacy.

Categories
Ancient Rome Christendom New Testament

The fallibility of the Gospels (8)

A chapter from Ian Wilson’s
Jesus: The Evidence

While some elements in the gospels are clumsily handled and suggest that their authors were far removed in time and distance from the events they are describing, others have a strikingly original and authentic ring. In some instances it is as if a second generation has heavily adulterated first-hand material. Support for such an idea exists, at least in the case of the Matthew gospel, in the form of a cryptic remark by the early Bishop Papias (c. 60-130 AD): ‘Matthew compiled the Sayings in the Aramaic language, and everyone translated them as well as he could.’

This has been interpreted as suggesting that all that Matthew might have done was make a collection, in his native Aramaic, of those sayings of Jesus that he had heard, a collection, perhaps in form at least, very like those discovered in the Nag Hammadi Thomas gospel. Someone else, perhaps several others, would then have translated them and adapted them for their own literary purposes. This might readily explain why the Matthew gospel bears his name without, at least in the form it has come down to us, ever having been written by him. The crunch question, though, is why this situation should have come about. Why should original eyewitness material, emanating from Jews who had actually spoken with Jesus and observed his doings, have been adulterated and effectively buried by what were probably Gentile writers of a later time?

The answer appears to lie in one event, the Jewish revolt of 66 AD, which had its culmination four years later in the sacking of Jerusalem, the burning of its Temple, and the widespread extermination and humiliation of the Jewish people.

As is historically well attested, in 70 AD the Roman general Titus returned in triumph to Rome, parading through the streets such Jewish treasures as the menorah (the huge seven-branched candelabrum of the Temple), and enacting tableaux demonstrating how he and his armies had overcome savage, ill-advised resistance from this renegade group of the Empire’s subjects, many of whom he had to crucify wholesale. At the height of the celebrations the captured Jewish leader, Simon bar Giora, was dragged to the Forum, abused and executed. In Titus’ honour Rome’s mints crashed out sestertii with the inscription JUDAEA CAPTA, and within a few years a magnificent triumphal arch was erected next to the Temple of Venus.

♣

Wilson’s chapter continues for a couple of more pages, but what I have quoted is enough to give an idea of what are modern studies on the New Testament.

Categories
Alexander the Great Ancient Greece Ancient Rome Axiology Christendom Deranged altruism Individualism Liberalism Miscegenation Universalism

White suicide since Alexander

A comment by Franklin Ryckaert:

It would be nice if a person with the talent of a Prof. MacDonald would write a trilogy on the problem dealing with:

1) The innate psychological characteristics of Whites (individualism, abstract idealism, universal moralism).

2) The influence of Christianity and its secular outgrowth of Liberalism (inversion of values, altruism as the only form of moralism even to a suicidal degree).

3) The Jewish exploitation of both.

Central to the weakness of Whites is what I call naive inclusivism.

It is naive because it not only believes that all non-white peoples can and want to become like Westerners, but also that including them in Western societies will lead to a Utopia instead of racial suicide.

This naive inclusivism is as old as the European expansion outside Europe itself:

• Alexander the Great wanted to include all peoples of the Middle East in his Hellenistic ideal, even initiating miscegenation with them.

• The Romans included all non-European peoples in their Empire bequeathing Roman citizenship to all who they thought deserved it. They even had one time an Arab emperor (Philippus Arabs).

• When the Western European peoples began to colonize the world, they made the same mistake. The Spaniards and Portuguese miscegenated with the natives of their colonies on a mass scale and later also with their imported African slaves.

• The Dutch miscegenated with the Indonesians and accepted their mixed offspring as “Europeans”.

• The French accepted educated Blacks, the so-called evolués, as their equals. France doesn’t keep statistics about its ethnic and racial minorities because it considers them all as “Frenchmen”.

• Only the British kept aloof from the natives in their colonies and didn’t allow them to immigrate into the white settlement colonies or Britain itself. But that has now radically changed, the British having become the most extreme both in terms of immigration and miscegenation.

We simply cannot ascribe this suicidal behaviour to Jewish machinations, rather it is the age-old inclination of Europeans to include the whole world in a universal ideal. You aptly describe Jewish destructive influence as an “epiphenomenon”; it couldn’t function as it does without the above-described preconditions.

Tanstaafl and Carolyn Yaeger refuse to acknowledge this basic fact, ascribing its recognition to “treason”. Self-criticism hurts, but it is absolutely necessary.

Categories
Alaric Ancient Rome Christendom Claudius Ethnic cleansing Islam Julius Caesar Kali Yuga Madison Grant Psychohistory Romulus Turner Diaries (novel)

Rome: my brutal footnotes

“What a certificate of mental poverty it was for Christianity that it destroyed the libraries of the Ancient World!”

—Hitler

After reading page 44 of the translation of Edward Gibbon’s classic (Turner Publicaciones, 2006), I wrote in longhand (transl. from Spanish):

10 May 2012. It is unclear I will read the whole book (his prose is scholarly and academic), but I want to dwell on this point: The day before yesterday I posted the entry “Just an email,” where I openly advocate the extermination of mestizo-Americans to make room for the Hyperboreans in NorthAm (partly because of my revenge for what Mexico did to me).

Now that I read about this “conquest” by Trajan, it seems to me clear and transparent that my conquest à la NY Untermensch is far superior to these Italian pseudo-conquests, especially now that I cannot suffer these crowds of Untermenschen in Mexico that weren’t wiped out by Cortés and his successors.

If such brutal inferences arise constantly throughout my reading of this book, I’ll have to use a separate notebook for these notes as the white pages in Gibbon’s book will end long before I finish…

Page 47. The Roman policy: “A good soldier should fear his officers more than the enemy” reminds me of The Turner Diaries: how they rounded up and killed those white nationalists who failed to promptly cleanse Toronto from Jews. And now that I lost an online nationalist friend I see that I could order the original Gibbon in English to answer the faggotry of [the former friend’s webzine] with real Roman manhood and bonding among the soldiers.

Page 48. I just read these pages and long for the military life in contempt to the ethnic treason of today (the legions accepted people of my age).

Page 50. It is absolutely clear that a white consciousness hadn’t arisen remotely in the Roman Empire (not even with Hitler since he despised Slavs when he could start his conquests elsewhere).

Page 63. This makes me think several things. As mammals could not evolve when the dinosaurs reigned supreme, Gaul, Hispania, Germania and Britannia failed to develop their character under the yoke of Rome. The same applies to the United States: the Spanish Empire had to fall (cf. the grotesque independence of Mexico) for the US to discover its full powers. And now Europe is stuck with a US that has become Mammon and led by a Negro… It is obvious that the US must die so that the white race may regain once more its lost self-esteem and self-image. A pity that the Reich only lasted a few years. It is the culture that I like most because Hitler was the first white ruler of a State to speak out openly about race.

Page 65. I wonder if I will have to suspend this reading to read another book, The Passing of the Great Race. It seems that Gibbon has not written a racial history of the decline of Rome.

19 May. I was struck by what the Romans did in Gaul. Really: you see nothing of this barbarism in TV series like Rome or the other idealized series on the fall of the empire. Instead, in the program I saw today I finally heard some value judgments (“Caesar killed one of every four Gauls; if this is not genocide I do not know what it could be”) insofar as the figure included white women and children.

I’ll finish this book right away [an illustrated book about Caesar] because I see a discernible cause for the triumph of Christianity: something similar to why Amerindians embraced the Guadalupana after the reign of Huichilobos. For these peoples, god on the cross could mean nothing else than a desire for empathy for all crucified in Roman times (literally crucified).

20 May. I’ve seen several documentaries about Caesar and Rome, and my preliminary conclusion is that the Judeo-Christian reaction (reactive Yin) was due to the wild Roman Yang:

• The myth of Romulus and Remus, when Romulus kills his brother and took power is perfect archetype of fratricidal wars. For example, one commenter said that Caesar and Pompey were like two scorpions trapped in a jar. Another said that in those times if you were a politician you’d be killed in your bedroom or you had to commit suicide in the bathtub (the very destiny of Caesar and Brutus themselves). Another commenter said that the crossing of the Rubicon was an act of treason. I think that’s true: and the bust of Caesar that appears in the Wikipedia article reflects the real Caesar instead of the heads of the more idealized sculptures.

•  It’s mankind’s folly to take the name of Caesar as something good and heroic (Kaiser, Czar, etc.) when the true heroes were Brutus and his followers for wanting to save the Republic. The crazy Romans did not recognize Brutus; they wanted a god and then would literally deify Caesar officially—cf. the deified Claudius image in my entry about Gospel Fictions. Precisely in that entry (St Mark implied that god must be better a crucified than an emperor) it’s easy to guess the reasons why the Jesus-god archetype took hold of the dispossessed under the rule of Rome. Caesar’s genocide of a million Gauls including women and children should not be glossed over. And that’s exactly where you realize that “Jesus” or the “crucified god” symbolized those poor bastards that the official story doesn’t glorify.

• The cash from the Temple’s treasures destroyed by Titus was used to construct the Roman building I hate the most: the Coliseum. This hatred of mine shows how I rather belong to the Christian rather than the pagan “psychoclass.” Rome was the mob, and the bloodthirsty spectacle of the mob in the Coliseum, as depicted in that illustrated book by National Geographic I read in 1977, shocked me into reality.

Without all this background along with my thoughts it was pointless to read Gibbon. I must understand Rome before its decline.

♣

I keep seeing documentaries on the history of Rome and I’m once again with the Wars of Gaul. There’s something that catches my attention: the burning of the Gaul villages by the Gaul Vercingetorix. Not even the Nazis would have done that with their people to stop the enemy advance. Together with Vercingetorix’s expelling Gaul women and children from the fortress during the Roman siege, it shows that the Gauls constituted a lower “psychoclass” than the Romans (cf. my explanation of psychohistory).

May 21. I am completely surprised. Yesterday I finished twelve of the thirteen episodes of Rome: Rise and Fall of an Empire (I did not see the episode on Constantine). The picture of the events starts taking shape and I think it makes no sense to approach Gibbon without a mature idea of the historical issues. Keep in mind the last episode when Orestes, the father of Romulus Augustulus, put his pubescent boy as emperor in Ravenna, still believing in the idea of Rome after it had already fallen (in 410 AD when Alaric sacked it). The commentator said that while Rome was already dead for some decades, the idea of Rome persisted in some minds. For the first time in my life at one point I felt I understood the age; that I grasped the pathos visually.

♣

Today I am watching another documentary, The Dark Ages that lasts an hour and a half, with some commentators of the previous series on Rome.

Greatly impacted me the genocide of Italians. As a result of his thirst to conquer the lost (Western) side of Christendom, just before the plague took 100 million lives, Justinian, emperor of Constantinople, perpetrated large massacres at the south of Italy. The commentator said that Justinian’s genocide was such “that Italy took two centuries to recover.”

What data, what story I didn’t know! It’s clear that the Western world was far more barbaric, brutal and psychologically dissociated than I previously thought. So clear. True: now I have psychohistory as my historical tool but these atrocities are still so surprising. Now I’ll finish watching The Dark Ages…

3:04 pm. Just today I posted in WDH “The Competition of Races” from Madison Grant’s book. It is abundantly clear that Islam was an animal that succeeded only because of the cultural suicide of the West during the centuries of darkness. Real darkness I mean. Europe was almost depopulated in the sixth and seventh centuries and the people of higher IQ, our best minds, instead of breeding joined the convents. How clear… A gap is made in nature and is filled with an inferior race through the Maghreb, yes: but unlike us that “inferior” race doesn’t suffer from guilt. Classical books were still burning in those centuries because of the triumph of the Galileans and the invoked “Monsters from the Id.”

27 May. I’m seeing again Rome: Rise and Fall of an Empire and it really was a psychoclass that is not ours.

“In the name of discipline, 4,000 men were put to this agonizing death.” That is, in 71 B.C. Crassus decimated his legions after their first defeat with Spartacus. Four thousand died by stoning or clubbing by their comrades, and the others compelled to contemplate. OK: since the decimation against the Volsci in 471 B.C. the Romans had not resorted to this method, but some argue that Caesar himself succumbed to this military self-punishment.

May 30. Now that I see the series again, I notice in the episode of Claudius that the Druids made human sacrifices (the Germans, or rather the Germanics, so did in the previous episode) and even ate the sacrificed. I mention this because the Romans, who belonged to a more advanced psychoclass, felt repelled by these practices. It is important to keep this in mind. Here the key that my psychohistory provides is useful, although the Romans also sacrificed the British captives by taking them to the gladiatorial spectacle (though never dared to join a pagan, cannibal feast).

17 June. I wrote almost a month ago that the sixth century A.D. shows that the West had already crossed through another “darkest hour.” It is evident that whites have not delved into the recondite chambers of their souls in order to detect the Monsters from the Id that have decimated their civilization two times in history, including our times.

Categories
Ancient Rome Hate Justice / revenge Real men William Pierce

The future is for the bloodthirsty,

not for the alt-righters



Panina said…

There are very tangible reasons to stop associating with the “white nationalist” movement:

1) It is dead. Anyone with two eyes, a brain and enough courage can attest this fact. Though disappointing, it is understandable that it has not achieved a single victory in its entire history. What is far more problematic is that it is losing adherents and sympathizers at a steady pace instead of gaining new ones. This is a raw estimation, but I don’t think there are more than 50,000 active and declared WNs in the entire US territory as of now… That’s called a sect, a cult.

2) It is pathetic. Read Stormfront, the world hub of WNism, to understand what I mean. Who wants to associate with those who post there? I’d rather live among Hispanics or Asians than among the lowbrow skinheads, mixed-race “Whites”, Slavs, feminist women and Christian creationists of Stormfront.

3) The term “white nationalism” bothers me because “white” is too vague. I’ve seen enough specimens of white Untermenschen in my life to understand that skin color alone is unfortunately not enough, in times of accelerating dysgenism, to assert the nobility, intelligence and probity of someone.

I like the terms “realism” (since were are, in fine, observers and accepters of scientific truths), “white advocacy”, “pro-white” (which has a double meaning), or “new right”.

I replied…

White nationalism is a term for American whites (I have the impression you live in Europe. Am I wrong? I for one live in Mestizo America). American whites need a nation now that they are becoming a minority.

I don’t believe that the movement is dead. It’s just a tiny embryo that has chances to grow after the dollar crashes.

It has scored zero victories not because the story of the movement or the character flaws of nationalists, but because after the war America reached a period of economic prosperity unparalleled in history, and now that I am studying the history of the decline and fall of Rome it’s clear that people tend to become lazy and even self-destructive in periods of easy panem and free circenses. If we have to blame something, we must blame the increasingly degenerate westerners of the last forty or fifty years.

The movement has no chance to make a real breakthrough unless and until the dollar crashes. After the coming financial armageddon we will experience runaway racial turmoil in western cities and after that continuing crisis, since the race problem cannot be solved until the ethno-state is established in NorthAm and non-whites expelled from Europe. Then the entire world will suffer from the peak-oil, energy devolution crises. The convergence of catastrophes predicted by Faye will become reality for sure. All of this will happen within the lifetimes of some of us, and contrary to Greg Johnson et al’s reactionary, non-revolutionary stance, I look forward to watch, as Pierce put it, “blood flowing ankle-deep in the streets of many of Europe’s great cities.”

Yesterday I listened the two hours of the opening podcast of Carolyn Yeager and Tanstaafl’s new internet radio show. It was good. If I were billionaire I’d purchase Fox News and invite these bloggers for a daily show. The sound of their voices is exactly right during pre-crash America.

But there’s no question that the dollar will collapse. And after the collapse people will be mad as hell. Then, and only then, will bloodthirsty revolutionaries like me have a chance.