Perhaps the notion of the irrevocable ‘existence’ of the past is of little consolation to those tormented by nostalgia for happy times, lived or imagined. Time refuses to suspend its flight at the plea of the poet enamoured of fleeting beauty—whether it be an hour of silent communion with the beloved woman (and, through her, and beyond her, with the harmony of the spheres), or an hour of glory, i.e. communion, in the glare of fanfares or the thunder of arms, or the roar of frenzied crowds, with the soul of a whole people and, through it and beyond it, again and again, with the Divine: another aspect of the Divine.
It is possible, sometimes, and usually without any special effort of memory, to relive, as if in a flash, a moment of one’s own past and with incredible intensity, as if one’s self-consciousness were suddenly hallucinated without the senses being the least bit affected. A small thing—a taste, very present, like that of the petite Madeleine cited by Proust in his famous analysis of reliving; a furtive odour, once breathed in; a melody that one had thought forgotten, a simple sound like that of water falling drop by drop—is enough to put, for an instant, the consciousness in a state that it ‘knows’ to be the same as the one it knew, years and sometimes decades, more than half a century earlier; a state of euphoria or anxiety, or even anguish, depending on the moment that has miraculously re-emerged from the mist of the past: a moment that had not ceased to ‘exist’ in the manner of things past, but which suddenly takes on the sharpness and relief of the present, as if a mysterious spotlight directed the daylight of the living actuality.
But these experiences are rare. And if it is possible to evoke them, they do not last long, even in very capable people of evoking their memories. Moreover, they only concern—except in very exceptional cases—the personal past of the person who ‘revives’ such a state or such an episode, not the historical past.
Yet there are people who are much more interested in the history of their people—or even that of other people—than in their own past. And although scholars, whose job it is to do so, succeed in reconstructing as best they can, from relics and documents, what at first sight appears to be the ‘essentials’ of history, and although some scholars sometimes astonish their readers or listeners by the number and thoroughness of the details they know about the habits of a particular character, the intrigues of a particular chancellery, or the daily life of such and such a vanished people, it is no less certain that the past of the civilised world—the easiest to grasp, however, since it has left visible traces—escapes us.
We know it indirectly and in bits and pieces, that our investigators try to put together, like a game of patience in which half or three-quarters of the puzzle are missing. And even if we possessed all the elements, we would still not know it, because to know is to live, or re-live, and no individual subjected to the category of Time can live history. What this individual can, at most, know directly, that is to say, live, and what he can then remember, sometimes with incredible clarity, is the history of his time insofar as he himself has contributed to making it; in other words, his own history, situated in a whole that exceeds it and often crushes it.
This is undoubtedly a truer story than the one that scholars will one day reconstruct. For what appears to be the ‘essence’ of an epoch, studied through documents and remains, is not. What is essential is the atmosphere of an epoch, or a moment within it: the atmosphere that can only be grasped through the direct experience of someone who lived it: one whose personal history is steeped in it. Guy Sajer, in his admirable book The Forgotten Soldier, has given us the essence of the Russian campaign from 1941 to 1945.
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Editor’s Note: This is absolutely true. One of the reasons why I prefer lucid essays like the one by Evropa Soberana on the Judean war against Rome (the masthead of this site) to the scholarly book that Karlheinz Deschner wrote about that epoch, is that Soberana transports us to that world—as in another literary genre Gore Vidal’s Julian has transported us to 4th-century Rome. Academic books are extremely misleading in that they don’t transport us back in time. We desperately need the visuals of what happened. That’s why I like the metaphor of the last greenseer, Bloodraven: the man fused to a tree that could see the past.
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He was able to put in his pages such a force of suggestion, precisely because, along with thousands of others in this campaign of Russia in the ranks of the Wehrmacht, then in the elite Grossdeutschland Division, it represents a slice of his own life.
When, three thousand years from now, historians want to have an idea of what the Second World War was like on this particular front, they will get a much better idea by reading Sajer’s book (which deserves to survive) than by trying to reconstruct, with the help of sporadic impersonal documents, the advance and retreat of the Reich’s armies. But, I repeat, they will acquire an idea of it, not a knowledge, much in the way we have one today of the decline of Egypt on the international scene at the end of the 20th Dynasty, through what remains of the juicy report of Wenamon, special envoy of Ramses XI (or rather of the high priest Herihor) to Zakarbaal, king of Gebal, or Gubla, which the Greeks call Byblos, in 1117 BC.
Nothing gives us a more intense experience of what I have called in other writings the ‘bondage of Time’ than this impossibility of letting our ‘self’ travel in the historical past that we have not lived, and of which we cannot therefore ‘remember’. Nothing makes us feel our isolation within our own epoch like our inability to live directly, at will, in some other time, in some other country; to travel in time as we travel in space.
We can visit the whole earth as it is today, but not see it as it once was. We cannot, for instance, actually immerse ourselves in the atmosphere of the temple of Karnak—or even only one street in Thebes—under Themose III; to find ourselves in Babylon at the time of Hammurabi, or with the Aryas before they left the old Arctic homeland; or among the artists painting the frescoes in the caves of Lascaux or Altamira, as we have somewhere in the world in our own epoch, having travelled there on foot or by car, by train, by boat or by plane.
And this impression of a definitive barrier—which lets us divine some outlines but prohibits us forever a more precise vision—is all the more painful, perhaps, because the civilisation we would like to know directly is chronologically closer to us, while being qualitatively more different from the one in whose midst we are forced to remain.
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Editor’s Note: In my fantasy that such a thing as the Wall existed, and have the last greenseer as our tutor, I imagine that I would spend an inordinate amount of time visiting ancient Sparta, and other cities where the Norse race remained unpolluted for centuries. I would visit all the temples of classical religion not only in Greece but in Rome, trying to capture through their art the Aryan spirit in its noblest expression.
But above all I would pay close attention to the human physiognomy of living characters before they mixed their blood with mudbloods.
Only he who actually sees the past as it was, has a good grasp of History.
The saddest thing of all is that pure Nordids still exist, but the current System is doing everything possible to exterminate them (as in Song of Ice and Fire the children of the forest was a species on the verge of extinction).
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History has always fascinated me: the history of the whole world, in all its richness. But it is particularly painful for me to know that I’ll never be able to know pre-Columbian America directly… by going to live there for a while; that it will never again be possible to see Tenochtitlan, or Cuzco, as the Spaniards first saw them, four hundred and fifty years ago, or less, that is to say yesterday. As a teenager, I cursed the conquerors who changed the face of the New World. I wished that no one had discovered it so that it would remain intact. Then we could have known it without going back in time; we could have known it as it was on the eve of the conquest, or rather as a natural evolution would have modified it little by little over four or five centuries, without destroying its characteristic traits.
But it goes without saying that my real torment, since the disaster of 1945, has been the knowledge that it is now impossible for me to have any direct experience of the atmosphere of the German Third Reich, in which I did not, alas, live.
Believing that it was to last indefinitely—that there would be no war or that, if there were, Hitlerian Germany would emerge victorious—I had the false impression that there was no hurry to return to Europe and that, moreover, I was useful to the Aryan cause where I was.
Now that it is all over, I think with bitterness that only thirty years ago[1] one could immerse oneself immediately, without the intermediary of texts, pictures, records, or comrades’ stories, in that atmosphere of fervour and order, of power and manly beauty, that of Hitlerian civilisation. Thirty years! It is not ‘yesterday’, it is today: a few minutes ago. And I have the feeling that I have missed very closely both the life and the death—the glorious death, in the service of our Führer—that should have been mine.
But one cannot ‘go back’ five minutes, let alone 1500 years or 500 million years, into the unalterable past, now transformed into ‘eternity’—timeless existence. And it is as impossible to attend the National Socialist Party Congress of September 1935 today as it is to walk the earth at the time when it seemed to have become forever the domain of the dinosaurs… except for one of those very few sages who have, through asceticism and the transposition of consciousness, freed themselves from the bonds of time.
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Editor’s Note: ‘I saw your birth, and that of your lord father before you. I saw your first step, heard your first word, was part of your first dream. I was watching when you fell. And now you are come to me at last, Brandon Stark, though the hour is late’…
‘Time is different for a tree than for a man. Sun and soil and water, these are the things a weirwood understands, not days and years and centuries. For men, time is a river. We are trapped in its flow, hurtling from past to present, always in the same direction. The lives of trees are different. They root and grow and die in one place, and that river does not move them. The oak is the acorn, the acorn is the oak’ (Boodraven to his pupil in George R.R. Martin’s A Dance with Dragons).
Dr. Robert Morgan is a notable commenter on The Unz Review. His main mistake is his unilinear philosophy of history. In reality, as the historian Hugh Trevor Roper put it, history is not just what happened but what could have happened (for example, if whites hadn’t gone bananas after Constantine).
If a Jewish sect hadn’t seized the soul of the Greco-Romans, technology and military science wouldn’t have been interrupted. A horde of Mongols would have had no chance against a Roman Empire that hadn’t declined technologically. The West wouldn’t have been easy prey to invasions by non-whites as it was in the history we know.
Morgan’s anti-technological take of history is nonsense. When I attended a CSICOP conference in 1994, Carl Sagan said that the West inflicted on itself a prefrontal lobotomy with what it did to Hypatia and the Alexandria library during the hostile takeover of Christian fanatics. If what Morgan believes is true, the West wouldn’t have been on the verge of succumbing to Islam and, more specifically, to the Huns and Mongols after the Christians destroyed almost all the technological knowledge accumulated by the ancient Greeks and Romans. (We were spared by a historical miracle in the case of the Mongols!)
If I were a film director I would make films about this parallel world that didn’t exist: a Roman Empire without Christianity where eventually the scientific method that the Greeks were very close to discover would be discovered, and how without Christian ethics and the technology applied to the military whites wouldn’t have only pulverised the Huns and the nascent Islam but even the Mongols.
My pals who comment on The Unz Review (Morgan et al) haven’t been paying attention to what I said at the end of ‘The Iron Throne’, where I link to William Pierce’s history of the West. There is no point in arguing with them unless they read Pierce’s book.
Update of May 28
Yesterday I visited Morgan’s latest comments on The Unz Review and came across a crazy pronouncement regarding the Third Reich, responding to a guy using a Nietzschean penname.
Morgan said that over time, even if Hitler had won the war, the Nazis would’ve become corrupted by technology, allowing the loosening of customs, even racial purity, etc.
That is what I call megalomania in psychologicis: believing that one has psychological access to a parallel future where all roads lead to Aryan decline, even a triumphant Nazi Reich, due to tech and Morgan’s nasty philosophy of absolute determinism (which reminds me of the doctrine of those predestined to eternal damnation).
What madness. I think I’ll no longer be quoting what Morgan says.
Varg Vikernes of Thulêan Perspective twitted yesterday what we have been saying for a long time: that the original Greeks and Romans were Nordid (for a more academic explanation see The Fair Race pages 319-350 and 659-722). Vikernes wrote:
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Daily reminder that civilization itself comes from, promotes and always results in multiculturalism and hybridization.
[Roman Emperors before Christianity took over]
The darkness of civilization moves northwards as we speak. Ancient Italy looked much like today’s Scandinavia. The future Scandinavia will look like today’s Italy.
As I promised Patrick on this thread, I started reading Thomas Hubbard’s, Homosexuality in Greece and Rome, available online.
After reading at least the introduction my opinion remains the same. The only type of homosexuality tolerated in a Fourth Reich should be that of two adolescents beautiful enough not to cause revulsion in a heterosexual who sees them together.
Below I reproduce some excerpts from the introduction to Hubbard’s book, omitting the bibliographical references. As can be seen, homoeroticism was not always accepted in Greece and Rome:
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In Wasps, Aristophanes assures his audience that his tastes are not pederastic, and comedy generally ridicules those who seem exclusively or excessively devoted to boys or men, as if to imply that their preferences were not the norm, but they were nevertheless a recognizable group in ancient Athens. Roman satirical texts from authors such as Petronius, Martial, and Juvenal recognize that some men were genuinely incapable of sex with women…
Artistic evidence also suggests that the symposium, or drinking party, was a locus of homosexual admiration, courtship, and even sexual acts.The tragedian Sophocles ogled cute serving boys, and in myth Ganymede was brought to Olympus to be the cupbearer of the gods and Zeus’ favorite. As figure 23 shows, serving boys would often tend to their duties naked. That Plato and Xenophon both set dialogues on love at such gatherings is significant. Most male homoerotic lyric poetry was probably intended for delivery in such a setting. 1.85, 1.88, and 1.89 are skolia (drinking songs) that may have been meant for recitation at banquets as an expression of homosocial values common to men of the upper class…
One should not necessarily assume from the number of references that such behavior was more common in Rome than it was in Greece: it may be that sexual passivity on the part of free citizen males was even more offensive to Roman sensibilities (for which it was not acceptable even in free youths) and hence became a potent satirical topos for moral disorder and inversion of values, as is suggested by the uniformly hostile tone of the sources.
Greek and Latin shared a term for such men: kinaidos/cinaedus. It may have been used as early as Archilochus. Its first certain attestations in Aristophanes are not distinctively sexual; it just appears as one of many terms of abuse for rascality. But by the fourth century its meaning is more specific: the orator Aeschines abuses Demosthenes as one, and Plato has Socrates refer to their life as “terrible and shameful and to be pitied”…
It therefore seems unwise to limit the term kinaidos/cinaedus to the sexually passive: its range seems potentially to include anyone who is perceived as sexually excessive or deviant. I have therefore adopted the somewhat unsatisfactory translation “pervert” in numerous passages throughout this volume, inasmuch as that English word combines the same vagueness of reference with an equally strong element of censure and disapproval. The cinaedi as a group are too often mentioned to be merely imaginary projections, however embroidered with fiction each individual story may be.Antiquity, like our own society, had its share of sexual dissidents and nonconformists.
Varieties of moral judgment
Just as sexual behavior in Greece and Rome was irreducible to any single paradigm, moral judgments concerning the various species of same-gender interaction were far from uniform. The widespread notion that a “general acceptance” of homosexuality prevailed is an oversimplification of a complex mélange of viewpoints about a range of different practices, as is the dogma that a detailed regimen of protocols and conventions distinguished “acceptable” from “unacceptable” homosexual behaviors.
There was, in fact, no more consensus about homosexuality in ancient Greece and Rome than there is today. In these heavily discourse-oriented cultures, as in our own, sexual dissidence was a flash point of ideological contention…
Although there is no question that comic invective holds the greatest scorn for effeminates and/or sexual passives, adult effeminacy was merely seen as the most extreme and visible manifestation of an institution (pederasty) that, even when practiced in a “normative” way, effeminized, prostituted, and corrupted adolescents who were one day destined to become the city’s leaders…
The sum of this evidence, together with the association of pederasty with upper-class venues like the symposium and wrestling school, suggests that it was primarily an upper-class phenomenon, at least in Athens; only men with a certain amount of wealth, leisure, and education were in a position to provide boys with the attention and courtship gifts they might expect, whether tangible or intangible. The majority of Greek men lived close to the subsistence level and had neither the time nor the wherewithal for such pursuits.
Even within elite intellectual circles there were many Greeks who had their doubts about any physically consummated form of pederasty. Xenophon’s Memorabilia presents a Socrates who cautions his young followers against pederastic involvements; and Xenophon’s Symposium seems to place a higher valuation on heterosexuality at the end. “Platonic love,” as articulated in Plato’s Symposium and Phaedrus, attempts to rehabilitate pederastic desire by sublimating it into a higher, spiritual pursuit of Beauty in which the sexual appetite is ultimately transcended. The idea of a chaste pederasty gained currency in other fourth-century authors, and may have some precedent in Spartan customs, but Plato’s last work, the Laws, appears to abandon it and present an entirely negative view. Even in the Phaedrus, Lysias’ speech and Socrates’ first speech flesh out serious and specific reflections on the harm that the wrong kind of pederasty could do a boy, suggesting that the concept of Platonic love was developed as a response to widespread censure. Texts such as the comic fragment 3.29 show that even in Plato’s own day, some were skeptical whether such a chaste pederasty could exist in reality; later satirical texts take it for granted that these philosophical pretensions were fraudulent covers.
Censure of same-gender relations in Roman culture was differently motivated: class considerations played less of a role, and the inappropriateness of sexual passivity for a Roman male, even during his youth, is the central theme of many texts. Some texts go further and condemn active forms of pederasty, even when practiced with a slave or foreigner: this preference is either impugned as Greek and un-Roman or singled out as a sign of luxury and self-indulgence. Roman oratory, like its earlier Greek counterpart, assumes an audience that is generally hostile to all forms of homosexuality, whether active or passive. Despite the libertarian utterances of some early Stoics (5.21–22), Stoic philosophy of the Roman period was profoundly negative concerning any form of sex that could be considered “against Nature”, a philosophical objection some sources advanced even during the Greek period.
Power dynamics
To the extent that literary texts display a power differential, it is rather to emphasize the powerlessness and even emotional helplessness of the lover and a privileged position of control occupied by the beloved youth: this configuration permeates Greek lyric texts from the archaic to the Hellenistic period. Even poems in which a lover congratulates himself on becoming free of a youth’s tyranny or admonishes the youth to beware of the future reflect a sense of desperation on the part of an unsuccessful lover. These protestations should not be dismissed as merely hollow convention.
Whatever advantage an older lover might have in experience, social connections, or verbal charm, the youth had the countervailing power of Beauty on his side, which was a rarer commodity. Simple demographic reckoning tells us that eligible youths in that short-lived, but most desirable, window of efflorescence (from about fourteen to eighteen) were far fewer in number than the adult lovers who might pursue them (Greek men typically did not marry until their thirties). And even among the demographically eligible, many boys would either not be interested or would be closely guarded by their fathers or pedagogues (slave attendants); others would prefer the company of youths closer to their own age (as implied by Socrates’ proverb “youth delights youth”). It was emphatically a seller’s market. Vases seldom show more boys than wooers, but often the reverse; vases often show boys rejecting advances or acting noncommittal. Boys like Lysis and Charmides are surrounded by a mob of admirers in Plato’s dialogues, and even the hypothetical boy addressed in Lysias’ and Socrates’ discourses in the Phaedrus is assumed to have his choice among several lovers and non-lovers (the latter being a less emotionally heated version of the former)…
The most desirable boys were precisely those from elite families, like Alcibiades or Timarchus, and the goal of a pedagogical mentorship was not to objectify and subordinate them, but to advance their socialization into the elite male world of the symposium and athletics, and eventually politics and the life of the mind…
If the Greeks’ principal interest in pederasty were as an institutionalized phallic confirmation of the sociopolitical supremacy of adult citizen males, one would expect far more attention to pederastic relationships with slaves, as in Rome, or with lower-class boys. But as we have seen, it was boys of the best families who were most likely to attract admirers.
Origin and chronological development
Most previous discussions of Greek and Roman homosexuality, although distinguishing between the two cultures, tend to treat each culture synchronically, as if attitudes and practices were relatively uniform over time.However, reflection on the various social practices of homosexuality and swings in public attitudes toward it in Western societies just in the second half of the twentieth century should caution us against such static assumptions in the case of ancient societies, which bore witness to many equally wrenching social and political transformations. One advantage of gathering texts together in the format this volume provides is that it allows detailed consideration of significant chronological developments within both Greece and Rome.
The origin of institutionalized homosexual practices in Greece has been a matter of considerable speculation and controversy, with some scholars tracing it back to Indo-European or Minoan origins.Ancient texts variously credit the Spartans or Cretans with a special role as early practitioners, particularly in what may be initiatory contexts. Some lyric texts and the Thera graffiti may support an initiatory interpretation.The earliest artistic evidence is Cretan and suggests a partnership of younger and older warriors. Aristotle connects the introduction of the practice with overpopulation and the desire for a lower birthrate, possibly through delayed marriage. Our earliest textual evidence is from the early seventh century, although Plutarch relates an incident that, if historical, must have occurred around 735–730 b.c.e. There is no clear evidence for homosexuality in the epic poetry of Homer and Hesiod,which could support a thesis of seventh-century origins, possibly in response to population issues.
The evidence is far more substantial for the fifth century and later, when one can note a progressive diminution in the status of pederasty at Athens, apparently in conjunction with the growth and radicalization of the democracy. In the earliest decades of the fifth century stands the legend of the tyrannicides Aristogeiton and Harmodius, who are credited (falsely) with a decisive role in overthrowing the Peisistratid dynasty and inaugurating democratic self-governance. Their legend should be seen as an attempt to situate the practice of upper-class pederasty within the emergent democratic ideology. Art historians have noted that scenes of uninhibited pederastic courtship and sex are common on Athenian vases until about 460, parallel to the celebration of pederastic love in the lyric poets; afterward, however, such representations (and, indeed, even explicit heterosexual scenes) virtually disappear in favor of much more coded arrangements, as in figs. 23–24.This movement away from a libertine and hedonistic artistic style toward more prudish and “family-oriented” modalities seems to parallel the sexual conservatism and enforcement of moral norms evident in comedy and oratory of the late fifth and early fourth centuries, which, as we have seen, appeal emphatically to popular tastes and democratic values. Indeed, Thucydides’ demythologizing critique of the Aristogeiton and Harmodius legend should be interpreted in the same light. The ethics of self-restraint in regard to boys that is praised by Xenophon also attests a growing moral problematization of pederasty in this period. It may not be incorrect to read the evolution of “Platonic love” in fourth-century texts as an attempt to rehabilitate pederasty by imagining a more modest and ethically acceptable form of the institution within a social environment that increasingly marginalized traditional pederasty as both nondemocratic (i.e., upper-class) and corrupting (i.e., teaching venality).
In Rome attitudes toward homosexuality experienced equally significant chronological developments…
During the second century b.c.e., a number of moralistic texts and utterances reject male love altogether, even involving slaves, or worry about the effeminization of Roman manliness under the growing influence of Greek cultural mores. This contrast between Greek and Roman, together with the perception, which may or may not have been historically accurate, that pederasty was imported into Rome from Greece, also becomes a leitmotif in late republican discourse. Cicero feels free to use any association with homosexuality against his rhetorical opponents. It should not surprise us that sexuality became problematized at a time when Rome’s national identity and political system were undergoing such profound transformations: indeed, the poet Catullus uses metaphors of sexual domination to express the loss of political liberty with the demise of the Republic.
By the Augustan period, however, Rome’s political destiny appeared settled and Greek cultural influence was taken for granted. Even if pederasty in the Greek style was still not fully assimilated, it appears to have been considered less of a threat. In moral and satirical texts of the first century c.e. and later, same-gender relations are often the focus of critical comment, but Greek influence is no longer the issue so much as the morally debilitating effects of wealth, power, and appetitive excess, all tendencies observable at the acme of the Roman Empire and embodied in the personae of the emperors. More detailed discussion of these developments in both Greek and Roman moral attitudes is better left to the introductions to the individual chapters.
The first minute of this speech by a rabbi is unusual, as he tells the truth about how Hitler healed a Berlin that looked like Sodom and Gomorrah. The rabbi says that the first action Hitler took to heal degenerate Weimar Germany was to ban pornography and out-the-closet homosexuality. Which editor of the main webzines of white nationalism is currently proposing to emulate the Führer with such salubrious measures, repressing everything related to LGBT?
I have often said, even personally with some relatives, that the colourful LGBT flag lacks precisely the colour that was relatively accepted in the Greco-Roman world. Since in that world neither the Greeks nor the Romans had been miscegenated to the point of becoming the creatures we see today in Greece and Italy, Federico Fellini was right to choose two English actors for the roles of Encolpius and Giton in his surreal adaptation of Petronius’ Satyricon (the Roman author of that novel lived in 27-66 of the Common Era).
As we can see in this Satyricon clip, it’s about a man in his twenties and an androgynous teenager. Such sort of ‘pederasty’ was the only accepted form of homosexuality in the Greco-Roman world, and seeing the clip doesn’t cause revulsion in the straight viewer as the adolescent Giton, before becoming a fully-developed man, really looks like a girl.
The LGBT Sodom movement will be able to add more colours to its flag now that the genres are surrealistically multiplying. But it will never add to it the only colour accepted in the time of Pericles, or Nero when Petronius flourished (remember that in a revised reading of history, which removes Christian propaganda, Nero was not a villain).
Why do I say that those of the LGBT, who must be swept away as the first cleansing action of the Fourth Reich, will not okay the only homo colour accepted in the ancient Aryan world? A single anecdote will illustrate my point.
A book that can be read online, Thomas Hubbard’s Homosexuality in Greece and Rome: A Sourcebook of Basic Documents was published in 2003 and can be downloaded for free: here. The following editorial review also appears on that site:
The most important primary texts on homosexuality in ancient Greece and Rome are translated into modern, explicit English and collected together for the first time in this comprehensive sourcebook. Covering an extensive period―from the earliest Greek texts in the late seventh century b.c.e. to Greco-Roman texts of the third and fourth centuries c.e.―the volume includes well-known writings by Plato, Sappho, Aeschines, Catullus, and Juvenal, as well as less well known but highly relevant and intriguing texts such as graffiti, comic fragments, magical papyri, medical treatises, and selected artistic evidence.
These fluently translated texts, together with Thomas K. Hubbard’s valuable introductions, clearly show that there was in fact no more consensus about homosexuality in ancient Greece and Rome than there is today… This unique anthology gives an essential perspective on homosexuality in classical antiquity.
Scandalised by this professor’s academic work on pederasty, half a year ago antifa vandalised his house, as can be read in this article. (You have to be very careful with this journalistic note. It was written by a Latina, and those who protested and vandalised the professor’s house were predominantly feminist women.)
Personally, I don’t think the Fourth Reich should promote pederasty, but it should promote what I quoted recently: ‘We need a regime that bans pornography and erects statues of gorgeous naked nymphs and ephebes in every public square and crossroads’.
However, it is very clear to me that what we see in the above image, and the filth that fortunately Hitler prohibited as soon as he came to power, are two kind of animals not only different but opposed from an aesthetic point of view. But regarding same-sex unions Americans are apparently unable to distinguish between the sublime and the grotesque (the Gomorrah that the Third Reich rightly annihilated).
The United States was once brilliantly described by Richard Spencer saying that it was a mix of Christian Puritanism and sexual degeneracy—both side by side and at the same time! Too bad they recently deleted his YouTube channel and I can’t link to it, but if I remember correctly, that video dates back to the times of the Kavanaugh hearing.
No wonder that a nation suffering from such schizophrenia is absolutely incapable of recreating visually the Greco-Roman world as it really was. Hollywood Rome is not Rome, and although the Jews and the decadent Americans are very good in recreating degeneracy, they’re unable to recreate the healthy pederasty of ancient times. They couldn’t even bring a movie like Death in Venice to the screen. Only an Italian was able to do it with the proper aesthetics, and without any sexual contact in the film (a truly platonic love).
What I said in my entry ‘The transvaluation explained’ can be exemplified by that American chimera between gross sexual degeneration and Puritanism. As long as the Americans don’t dare to see Hitler as the best man in history, and Constantine the worst, they will be unable to bring to the screen the ethos of Greco-Roman antiquity, the truly Aryan world. As to the visual arts on the television and cinema, they will continue to be neochristian in sexual matters.
Our roots are Greece and Rome—not Jerusalem. Keep in mind what Savitri Devi said and the Nazis she quotes in my other post today.
One of the things that strike me when I say that I am speaking to myself is that some respond that they are listening to me, or that they have learned about anti-Christian matters thanks to this site. The reality is that that would be only one aspect of being accompanied.
A few days ago I quoted once again what Nietzsche said of Luther. This monk, instead of kneeling in Rome grateful for the transvaluation of visual values that had started at the very headquarters of Christendom, none of that impacted him, but returned to his dark Germany to write religious texts.
White nationalism is a basically American phenomenon. All major websites are American, not European. Europe died after World War II when two Judaised nations to the core annihilated it. But we should not blame Roosevelt’s US and Stalin’s SU one hundred percent, as both socio-political experiments were two branches that emerged from the same egalitarian baobab that began to engulf the West right after the French Revolution.
White nationalism being basically an American phenomenon, a descendant of the Calvinist Puritanism of the first colonists, is blind to the values that the Renaissance advocated: the plastic and visual arts. If we remember the texts of Evropa Soberana, a European from the westernmost part of Europe, for the Greeks and the Romans the beauty of the statuary and the temples, more than the texts—not all of them could read—was central. Remember what Greg Johnson said in the comments section of The Occidental Observer in 2012: ‘We need a regime that (1) bans pornography and (2) erects statues of gorgeous naked nymphs and athletes in every public square and crossroads’.
The texts of white nationalism, including the ones Johnson posts on his webzine, bore me (worst of all is the very verbose Unz Review whose admin is a Jew). They are a direct result of those who conquered the American continent, alienated in the Old Testament ethos and consequently inspired by Judaic legalisms and moralising rather than by the visual arts. Unlike these Judaised whites, what interests me is the beauty of nymphs, sylphs, and dryads (and it doesn’t bother me in the least that some pederasts include androgynous ephebes in the list).
Instead, the pundits of white nationalism, even those who have read Nietzsche, as little and prudish Luthers are blind not only to the beauty of the Aryan body, insofar their webzines don’t dream about it in every crossroad, but blind also about the squares that should inspire them to create the ethnostate. Remember ‘What Did Ancient Rome Look Like?’ that I embedded not long ago!
If I am alone it is because I have not been understood when I speak of the transvaluation. Perhaps many believe that I am still referring to texts or cold reason, when what I want is an ethnostate whose architecture resembles the Rome that appears in the aforementioned video.
The anti-white climate of our time is exactly the reverse of the dream of putting gorgeous naked nymphs and ephebes in every public square and crossroads. If contemporary racialists had already transvalued their values, instead of verbose texts that few read they would show in their webzines that beauty.
This is one of the reasons why I am not in the least concerned that the insane American negrolatres, and the blacks themselves, are smashing white male statues in America. All the statues knocked down by BLM and the antifa have been statues of clothed Christians: statues that had to be thrown away anyway after the Nietzschean revolution. What we need throughout the re-conquered West are thousands of completely naked pagan statues showing Aryan beauty in their full frontal glory.
To save the race, values must be revalued, and that means understanding things as inconceivable to American racists as what I said to European Vig these days in the context of how music would sound like if Christianity had not murdered our souls.
Five years ago, trying to communicate with the commenters of The Occidental Observer, Jack Frost said: ‘Although it might be possible to develop a racist interpretation of Christianity (e.g., what the Nazis tried), I’ve never seen a convincing theological justification of it. The fact that all major churches and 99%+ of all who today call themselves Christians reject racism ought to tell you something… You probably want to hang on to most of Christianity as it has been “traditionally” practiced in relatively modern times, while discarding only the anti-racism. Everyone who ever tried that has failed, but I guess you don’t see that as a problem. Then again, the cognitive dissonance issue is nearly as problematic. In order to accept being called a racist or a Nazi with equanimity, normal American whites would have to reconcile that with their country’s history of being violently opposed to racism of any kind, from the Civil War forward. They would have to admit to themselves and to others that all of that blood shed in trying to stamp out racism had been shed in vain, and in fact, worse than in vain, in an evil cause. They would have to admit that their ancestors were evil, and that they themselves had also been evil before they saw the light and became racists’.
Frost thus tried to argue with the Christian white nationalists of the US. Now let’s talk about a normie at the south of Rio Grande.
A guest at my home, a chiropractor, said this week that the covid-19 pandemic is an international conspiracy to force everyone to be vaccinated and implanted with a chip for social control purposes. What is the difference between this nutter and many who, in the white advocacy forums, advance the craziest conspiracy theories? Doesn’t this have to do that all these people, normies and nationalists, are like the Jew Andrew Solomon (i.e., they violate the Oracle of Delphi’s commandment, they don’t know themselves)? If they knew themselves they would know that many of their internal demons (read: conspiracy theories), and even the idea they have about the (non-existent) Hebrew god they worship, is nothing more than the shadows transferred from the parental image. Paleological thinking has not been completely surpassed in the West, not even among racialists. Even high IQ Jews commenting on racial issues grotesquely distort reality.
Consider Ron Unz for example. This Jew likes to brag that he is against the official narrative about World War II and the assassination of John F. Kennedy. Nothing could be farther from the truth, as most Americans believe that Oswald did not act alone. Furthermore, the overwhelming majority of books about the murder promote conspiracy theories, in addition to blockbuster movies like the filth filmed by Oliver Stone. What Unz doesn’t want to see is that no one reads what he calls the official Warren Report. Instead, they consume all the prolefeed for the proles on JFK with which the System has stupefied the Americans.
It is true that I no longer enter the sites of white nationalism, but I do click on the threads of the commenters when they link to this site. In one of these threads I saw that Jack Frost, who now comments under another pseudonym in Unz Review, accepts the official story about Caligula, which paints him as a monster. Let us remember what Evropa Soberana tells us in the essay that I have promoted the most on this site, which teaches us to understand JQ at its origins. I quote from the chapter ‘Rome against Judea; Judea against Rome’ in The Fair Race’s Darkest Hour:
Gaius Julius Caesar Augustus Germanicus (‘Caligula’)
In 38, Caligula, the successor of Tiberius, sends his friend Herod Agrippa to the troubled city of Alexandria, to watch over Aulus Avilius Flaccus, the prefect of Egypt, who did not enjoy precisely the confidence of the emperor and who—according to the Jew Philo of Alexandria—was an authentic villain. The arrival of Agrippa to Alexandria was greeted with great protests by the Greek community, as they thought he was coming to proclaim himself king of the Jews. Agrippa was insulted by a crowd, and Flaccus did nothing to punish the offenders, despite the fact that the victim was an envoy of the emperor. This encouraged the Greeks to demand that statues of Caligula be placed in the synagogues, as a provocation to Jewry.
This simple act seemed to be the sign of an uprising: the Greeks and Egyptians attacked the synagogues and set them on fire. The Jews were expelled from their homes, which were looted, and thereafter segregated in a ghetto from which they could not leave. They were stoned, beaten or burned alive, while others ended up in the sand to serve as food to the beasts in those macabre circus shows so common in the Roman world. According to Philo, Flaccus did nothing to prevent these riots and murders, and even supported them, as did the Egyptian Apion, whom we have seen criticising the Jewish quarter in the section devoted to Hellenistic anti-Semitism.
To celebrate the emperor’s birthday (August 31, a Shabbat), members of the Jewish council were arrested and flogged in the theatre; others were crucified. When the Jewish community reacted, the Roman soldiers retaliated by looting and burning down thousands of Jewish houses, desecrating the synagogues and killing 50,000 Jews. When they were ordered to cease the killing, the local Greek population, inflamed by Apion (not surprisingly, Josephus has a work called Contra Apion) continued the riots. Desperate, the Jews sent Philo to reason with the Roman authorities. The Jewish philosopher wrote a text entitled Contra Flaccus and, along with the surely negative report that Agrippa had given to Caligula, the governor was executed.
After these events, things calmed down and the Jews did not suffer violence as long as they stayed within the confines of their ghetto. However, although Flaccus’ successor allowed the Alexandrian Jewry to give their version of the events, in the year 40 there were again riots among the Jews (who were outraged by the construction of an altar) and among the Greeks, who accused the Jews of refusing to worship the emperor. The religious Jews ordered to destroy the altar and, in retaliation, Caligula made a decision that really showed how little he knew the Jewish quarter: he ordered to place a statue of himself at the Temple of Jerusalem. According to Philo, Caligula ‘considered the majority of Jews suspects, as if they were the only people who wished to oppose him’ (On the Embassy to Gaius and Flaccus). Publius Petronius, governor of Syria, who knew the Jews well and feared the possibility of a civil war, tried to delay as long as possible the placement of the statue until Agrippa convinced Caligula that it was a poor decision.
In 41, Caligula, who already promised to be an anti-Jewish emperor, was assassinated in Rome, which unleashed the violence of his German bodyguards who had not been able to prevent his death and who, because of their peculiar sense of fidelity, tried to avenge him by killing many conspirators, senators and even innocent bystanders who had the misfortune to be in the wrong place at the wrong time. Claudius, the uncle of Caligula, would become the master of the situation and, after being appointed emperor by the Praetorian Guard, ordered the execution of the assassins of his nephew, many of whom were political magistrates who wanted to reinstate the Republic.
This is the probable cause of the unprecedented historical defamation of this emperor: the texts of Roman history would eventually fall into the hands of the Christians, who were mostly of Jewish origin and viscerally detested the emperors. Since, according to Orwell, ‘he who controls the past controls the present’ the Christians adulterated Roman historiography, turning the emperors who had opposed them and their Jewish ancestors into disturbed monsters. Thus, we do not have a single Roman emperor who has participated in harsh Jewish reprisals who has not been defamed by accusations of homosexuality, cruelty or perversion. The Spanish historian José Manuel Roldán Hervás has dismantled many of the false accusations against the historical figure of Caligula (The Fair Race’s Darkest Hour, pages 59-63, italics added in this last paragraph).
Roldán-Hervás’ book is in Spanish. But English speakers who are interested in a view of the facts that sticks a little more to history than popular calumnies in the Judeo-Christian era can read the Wikipedia article on the Roman emperor. (Although Wikipedia is enemy territory, they sometimes write comparatively neutral articles. At least the lead paragraph of the article on Caligula, for example, does not describe him as a monster.)
I have said several times that to save the white race from extinction it is necessary to rewrite the history of the West, so I use the symbol of the weirwood tree and the raven that, unlike the normies, can see the past. Following the crow’s lead, it is not only necessary to reclaim the pagan emperors such as Caligula and Nero within a new narrative. Concurrently we must take down from the pedestal those figures that Christianity placed on top, something that I would like to illustrate with Charlemagne.
The only living historian for whom I have respect told me that he would rate Charlemagne well up in the top five most evil characters of European history. I recently acquired Thomas Hodgkin’s The Life of Charlemagne, which I recommend to those who have swallowed the Christian version of this evil man. If we keep in mind the message of the historical sections in The Fair Race, we will see that even after the Aryan apocalypse of the 4th and 5th centuries, there were still many Germanic tribes in the 6th and 7th centuries who refused to worship the god of the Jews. Charlemagne forced these uncontaminated Aryans to worship the enemy god: a historical milestone that, for the 3-eyed raven, has to do directly with the philo-Semitic state that the entire West is currently suffering. (We could imagine a parallel world in which at least part of the Aryan populations had not been worshiping, for more than a millennium, the volcanic demon that appeared to Moses in a desert.)
Christianity, or more accurately the secular ethics that was inspired by Christian ideals after the French Revolution, has hypnotised all whites, racists included. Rarely do I criticise William Pierce, the best mind the United States has produced. But it is about time to do it. The Frost quote at the top of this article nails it. After The Turner’s Diaries, the anti-Christian Pierce cucked with his second novel, Hunter, by putting a Christian preacher as the spark that could awaken Americans from their torpor. That’s a failure to grasp the crow’s view about the CQ!
Now that, thanks to the insight of the three-eyed crow I have broken with American White Nationalism, I have no choice but to start getting acquainted with German National Socialism…
Berlin, 1936
Hitler has been in power for three years, a period during which hundreds of kilometres of roads and thousands of houses have been built for the German people. In 1936 the Führer ordered to launch his most ambitious project: the architect Albert Speer would erect a gigantic city in the old centre of Berlin.
In the spring of 1936, Hitler was inspecting the construction of a highway alongside Albert Speer when he suddenly said: ‘I still have left for commissioning an important building, the most impressive of all’. At the time that was no more than a comment, because there were more urgent international policy issues to attend to. Hitler had decided to test England and France by sending German troops to the Rhineland region, whose control Germany had lost in World War I and which was to remain demilitarized under the Treaty of Versailles. London and Paris reacted with weak protests, and Hitler knew then that he might be on the hunt for new territory.
In June Hitler was ready to reveal to Speer his architectural plans for Berlin. The first thing he did was to warn him that he should skip the bureaucracy. ‘The city council is impossible,’ he said. ‘From now on, you make the plans’. Then he gave him two pieces of paper the size of two postcards and added: ‘Take these two drawings and when you have something ready, show it to me’. Hitler’s drawings depicted an enormous triumphal arch and an even larger vaulted hall, with a capacity of 180,000 people. These constructions would be located at the ends of a five-kilometre long avenue inspired by the Champs Elysées in Paris. ‘I made these sketches ten years ago and have kept them because I have never had doubts that one day I would build these two buildings. And that’s what we’re going to do now’, he confided to Speer, who left the meeting thoughtful and surprised.
The architect was thirty-one years old and, in just a decade, he had starred in a meteoric career: from an unemployed draftsman living from his father to a celebrated architect of the National Socialists.
Speer first saw Hitler at a rally in Berlin in the 1930s, and he was dazzled by his charisma, which led him to join the National Socialist Party and work there as an assistant. After Hitler’s rise to power in 1933, he was commissioned to reform the party headquarters in Berlin. His colossal style earned him immediate recognition. When Hitler saw his works, he commissioned him to reform the Zeppelin Field in Nuremberg and, before it was completed, assigned him the following task: rebuilding Berlin as Germania, the capital of the Third Reich that was to last a thousand years.
According to the Führer’s instructions, the works were to be completed by 1950. Speer had a vague notion of the dimensions Hitler was thinking of. To be sure, he enlarged the drawings and compared the size of the buildings with that of the people who appeared there. He also realised that the cupola Hitler had planned for the Grosse Halle was too flat and instead projected an enlarged version of St. Peter’s Basilica in Rome. The triumphal arch, to which the Führer had added a simple balustrade, ended up with a forest of columns.
After several months, Speer had his sketches ready. Out of respect for Hitler’s designs, he did not sign them and left the space blank for the Führer to do so, but Hitler declined the honour.
It didn’t take long for Speer to realise that building a five-kilometre version of the Champs-Elysées in Berlin, with the Grosse Halle on one end and the Arc de Triomphe on the other, was not so easy. Unless it was integrated into a more ambitious city project, the grand avenue would seem out of place. The plan quickly took on gigantic proportions. Speer decided to create two axes (north-south and east-west) that would intersect in the centre, near the Grosse Halle, and would have an airport at each of the four points. Around the city a ring road would extend, within which there would be other circular highways, forming rings. The access roads would come out of the centre, like the spokes of a wheel. The plan included the complete restructuring of the railway network, which would have only two main stations, Nordbahnhof (North Station) and Sudbahnhof (South Station). Areas with roads considered obsolete would be free for other purposes.
The project also included residential neighbourhoods, a university, a hospital area, new parks, and several subway lines. Hitler was delighted but, as the months went by, it became clear that he was particularly interested in Victoria Avenue, included in the north-south axis. In meetings where they talked about the project, he listened patiently to all the news and then asked: ‘Where do you have the plans for the Avenue?’ They saw each other several times a week, in the late afternoon, when the Führer had finished the work of the day, and they could spend hours hunched over pianos and models. ‘One day Berlin will be the capital of the world’, Hitler predicted, and imagined the visitors stunned and intimidated by the magnificence of those buildings.
Hitler had Speer’s office placed near the Reichstag, so that just by walking through a garden, he could go see him and also the thirty-meter-long model of Germania. This was divided into several modules mounted on wheels, so that the Führer could move them and enter the city. He also used to bend down to observe the model at eye level.
He delighted in imagining ministries, exhibition halls, and office buildings of major German corporations; also the new opera, the palaces and the luxurious hotels. ‘I was participating in that reverie willingly’, Speer later wrote. On one occasion, those responsible for air defence heard about the 290-meter-high Grosse Halle project. One of them warned that enemy planes would use the building as a target to attack Berlin, but Hitler ignored it. ‘Goering has assured me that no enemy aircraft could enter Germany. We are not going to let this kind of thing interfere with our plans’, he said. The leader and architect tried to keep the project a secret. Hitler feared the possible reaction of Berliners when they were told that at least 50,000 houses had to be thrown away to make way for new construction; but the mayor of Berlin, Julius Lippert, knew the plans and showed his opposition, which led to Hitler’s removal from office to move on.
The works started in 1939, with columns of workers moved to the centre of Berlin to demolish the buildings. The inhabitants of the area had to abandon their homes and were housed in houses that had belonged to the now expelled Jews. Speer had granite brought from Norway and Sweden, as he believed that this material would impregnate Germania with the magic of the Greek and Roman architecture (see YouTube clip above, ‘What did ancient Rome look like’) and give it an image of greatness and eternity. In 1941, Swedish stone producers signed an agreement with Germany to sell 10 million cubic meters of granite to it. This guaranteed supply for 10 years, but few deliveries were ever made. Just a year later, in 1942, the Third Reich announced that it could no longer receive granite. Germania’s work had been suspended and the workers were assigned to much more urgent tasks. The Germans paid for the purchases of the material, but left the granite stacked in the nations of origin with the intention of collecting it once they won the war.
To secure victory over the Allies, Hitler had appointed his favourite architect, Speer, as the new Minister of Armament. Thanks to his organizational skills, Speer managed to multiply war production by resorting to different methods, including the use of prisoners from concentration camps as slave labour. During the Nuremberg Trials, Speer denied having any news about the extermination of Jews or the concentration camps. At the end of the process, he managed to avoid the death penalty, but was sentenced to twenty years in prison, which he served in Spandau prison in Berlin. When he was released, Speer went to the Tempelhof airport and crossed the area that was intended to be Victory Avenue.
Had it not been for American intrusion in Europe, the Führer’s palace would have occupied an area of two million square meters. As I said, it had to be finished by 1950, the year in which Hitler had planned to start inhabiting it. Today’s white advocates could have visited it!
But due to the Americans Hitler had to commit suicide to prevent the humiliation at Nuremberg. The buildings were demolished. The granite blocks were never collected. After the war they were stored for years in different ports until, in the end, they were acquired by tombstone manufacturers. In this way, a large part of Germania, Hitler’s dream, ended in different European cemeteries. Thus Germania (like the moral of the whole white race) ended up turned literally into tombstones…
Let us now return to the issues at the beginning of this article. To understand this site, it is essential to remember the message of Soberana’s master essay on the surreptitious war that Judea waged against Rome during the Christian takeover of the classical world. It is also necessary to understand that, once Soberana’s vision has been assimilated (whom I have compared to the raven who sees the past as it happened), many so-called civilisation builders of the Christian era become monsters (for example, Charlemagne) and many monsters become murdered heroes (for example, the anti-Semite Caligula).
This transvaluation of values is only possible by seeing the past as it actually happened.
From this angle, which can also be seen in Pierce’s only non-fiction book, the so-called ‘barbaric’ invasions of the Germans in Rome that culminated in 410 AD were, in fact, Aryan invasions on a treacherous city that had been conquered by a Semitic cult. By transvaluing values, the ‘barbarians’ would now be the miscegenated Romans that had been brainwashed by the Semitic bishops to the extent of destroying their classical culture (the German incursions into Rome may have once again brought light into Europe had it not been for what Charlemagne would do centuries later).
The way Judea defeated Rome was very similar to the way Jews in the West have been acting since Napoleon emancipated them: by controlling the narrative with which whites see themselves. In the 4th and 5th centuries subversion was carried out through theologians and Semitic bishops who gained enormous power to educate princes from Constantine forward. From this angle, the imperial Rome of the last centuries is similar to imperial America since Jewry’s presence began to become evident in the media. Charlemagne’s favourite book was St. Augustine’s The City of God Against the Pagans, an ideology that Charlemagne used to genocide the Saxons and convert the Saxon survivors to the Semitic cult. Similarly, as Tom Sunic has written in Homo Americanus, the Americans’ initiative to intervene in World War II was, ultimately, a theologically motivated undertaking. I must quote from Chapter V: ‘In Yahweh We Trust: A Divine Foreign Policy’:
Homo Americanus (chapter excerpts)
It was largely the Biblical message which stood as the origin of America’s endeavour to ‘make the world safe for democracy’. Contrary to many European observers critical of America, American military interventions have never had as a sole objective economic imperialism but rather the desire to spread American democracy around the world…
American involvement in Europe during World War II and the later occupation of Germany were motivated by America’s self-appointed do-gooding efforts and the belief that Evil in its fascist form had to be removed, whatever the costs might be. Clearly, Hitler declared war on ‘neutral’ America, but Germany’s act of belligerence against America needs to be put into perspective. An objective scholar must examine America’s previous illegal supplying of war material to the Soviet Union and Great Britain. Equally illegal under international law was America’s engaging German submarines in the Atlantic prior to the German declaration of war, which was accompanied by incessant anti-German media hectoring by American Jews—a strategy carried out in the name of a divine mission of ‘making the world safe for democracy’.
‘The crisis of Americanism in our epoch,’ wrote a German scholar, Giselher Wirsing, who had close ties with propaganda officials in the Third Reich, ‘falls short of degeneracy of the Puritan mindset. In degenerated Puritanism lies, side by side with Judaism, America’s inborn danger’…
In the first half of the 20th century American Biblical fundamentalism resulted in military behaviour that American postmodern elites are not very fond of discussing in a public forum. It is common place in American academia and the film industry to criticise National Socialism for its real or alleged terror. But the American way of conducting World War II—under the guise of democracy and world peace—was just as violent if not even worse.
Puritanism had given birth to a distinctive type of American fanaticism which does not have parallels anywhere else in the world. Just as in 17th century England, Cromwell was persuaded that he had been sent by God Almighty to purge England of its enemies; so did his American liberal successors by the end of the 20th century think themselves elected in order to impose their own code of military and political conduct in both domestic and foreign affairs. M.E. Bradford notes that this type of Puritan self-righteousness could be easily observed from Monroe to Lincoln and Lincoln’s lieutenants Sherman and Grant…
Whereas everybody in American and European postmodern political establishment are obliged to know by heart the body count of Fascist and National Socialist victims, nobody still knows the exact number of Germans killed by American forces during and after World War II. Worse, as noted earlier, a different perspective in describing the US post-war foreign policy toward Europe and Germany is not considered politically correct… [in spite of the fact that] the American mistreatment of German POWs and civilians during World War II must have been far worse than that on Iraq after 2003.
Just as communism, following the Second World War, used large scale terror in the implementation of its foreign policy goals in Eastern Europe, so did America use its own type of repression to silence heretics in the occupied parts of postwar Europe… The American crusade to extirpate evil was felt by Germans in full force in the aftermath of World War II. Freda Utley, an English-American writer depicts graphically in her books the barbaric methods applied by American military authorities against German civilians and prisoners in war ravaged Germany. Although Utley enjoyed popularity among American conservatives, her name and her works fell quickly into oblivion…
In hindsight one wonders whether there was any substantive difference between warmongering Americanism and Communism? If one takes into account the behaviour of American military authorities in Germany after World War II, it becomes clear why American elites, half a century later, were unwilling to initiate a process of decommunisation in Eastern Europe, as well as the process of demarxisation in American and European higher education. After all, were not Roosevelt and Stalin war time allies? Were not American and Soviet soldiers fighting the same ‘Nazi evil’?
It was the inhumane behaviour of the American military interrogators that left deep scars on the German psyche and which explains why Germans, and by extension all Europeans, act today in foreign affairs like scared lackeys of American geopolitical interests…
A whole fleet of aircraft was used by General Eisenhower to bring journalists, Congressmen, and churchmen to see the concentration camps; the idea being that the sight of Hitler’s starved victims would obliterate consciousness of our own guilt. Certainly it worked out that way. No American newspaper of large circulation in those days wrote up the horror of our bombing or described the ghastly conditions in which the survivors were living in the corpse-filled ruins. American readers sipped their fill only of German atrocities. [Freda Utley, The High Cost of Vengeance (Chicago: Henry Regnery Co. 1949), p. 183]
Utley’s work is today unknown in American higher education although her prose constitutes a valuable document in studying the crusading and inquisitorial character of Americanism in Europe.
There are legions of similar revisionist books on the topic describing the plight of Germans and Europeans after the Second World War, but due to academic silence and self-censorship of many scholars, these books do not reach mainstream political and academic circles. Moreover, both American and European historians still seem to be light years away from historicising contemporary history and its aftermath. This is understandable, in view of the fact that acting and writing otherwise would throw an ugly light on crimes committed by the Americans in Germany during and after the second World War and would substantially ruin antifascist victimology, including the Holocaust narrative.
American crimes in Europe, committed in the immediate aftermath of the Second World War, included extra-killings of countless German civilians and disarmed soldiers, while tacitly approving serial Soviet genocides and mass expulsions of the German civilian population in Eastern Europe… As years and decades went by, crimes committed by the Americans against the Germans were either whitewashed or ascribed to the defeated Germans…
The exact number of German causalities during and after the Second World War remains unknown. The number of German dead varies wildly, ranging from 6 to 16 million Germans, including civilians and soldiers… It is only the fascist criminology of World War II, along with the rhetorical projection of the evil side of the Holocaust that modern historiographers like to repeat, with Jewish American historians and commentators being at the helm of this narrative. Other victimhoods and other victimologies, notably those people who suffered under communism, are rarely mentioned… According to some German historians over a million and a half of German soldiers died after the end of hostilities in American and Soviet-run prison camps…
The masters of discourse in postmodern America have powerful means to decide the meaning of historical truth and provide the meaning with their own historical context. Mentioning extensively Germany’s war loses runs the risk of eclipsing the scope of Jewish war loses, which makes many Jewish intellectuals exceedingly nervous. Every nation likes to see its own sacred victimhood on the top of the list of global suffering. Moreover, if critical revisionist literature were ever to gain a mainstream foothold in America and Europe, it would render a serious blow to the ideology of Americanism and would dramatically change the course of history in the coming decades.
My two cents
What Stalin and the Anglo-Saxons did in World War II produces a phenomenal hatred in me. For the second time in history since Charlemagne, the possibility of Aryan liberation thanks to Germania was crushed… by other Aryans. Today the United States, like the Judaised Rome since the times of Constantine, is the enemy to overcome. It is time to start preaching an infinite hatred for the new Great Whore that must be crushed in the coming apocalypse.
I call the people of the Americanised alt-right ‘Jew-obeyers’ because they have internalised the Christian prohibition to hate. I have recently learned that The Occidental Observer published an article on hate but let me guess: Did that article blame Christianity one hundred percent for the psyop against hating (remember I no longer read alt-right articles)? Instead of a conservative webzine like The Occidental Observer I prefer the words Kai Murros said about hate. Listen to Murros in a very short clip where a couple of bars of Parsifal’s music can be heard: here. Or what Alex Linder wrote:
Hate is not some useless organ like the appendix. It’s there for a reason. Why does Christianity do all it can to talk us out of necessary and functional drives? Well, the answer is that it’s a bit of software meant to disable our enemy recognition module. Christianity preaches blind love, and that love is murdering the West.
Yesterday I discovered some YouTube videos that make us laugh out loud, especially those involving children. From a collection of pranks for example, the one that almost killed me of laughter was a ‘scary’ kid: here (see also this one of a girl apparently pregnant by her child husband!).
I compared the volume of visits from those dying LOL videos with this site, and concluded that I have been wrong about something fundamental.
If we think about the white advocates’ sites, Andrew Anglin’s has been the most popular: just the closest, within racialism, to those prank videos: some of which already have more than 100 million views.
What I have been wrong about is not realising that the psychoclass to which I belong is not only sidereally different from the psychoclass of those to whom I would like my message to reach. I come from a tragic family that destroyed three persons, of whom two died and I am the only survivor to tell their story (so I will be busy the rest of the month reviewing the syntax of my books). This experience has developed in me a gravitas character in the sense of serene sadness before life. Those who give literally hundreds of millions of clicks to those videos are not only different: they are my perfect antipodes. Not because laughing is wrong (laughing is very healthy even under the laws of Lycurgus): but because in dark times the most relevant is the gravitas of the ancient Romans.
My mistake has been treating people, even some visitors to this site, as if they are psychologically structured in a similar way to mine when, actually, their happy mode cannot contrast more with the hard Roman ethos. Perhaps the best way to understand it is through analogy.
A couple of days ago I discovered the videos of colour-blind people who see colours as they actually are for the first time in their lives, for example: this one. In this other one a dad sees the red hair of his children the first time.
It’s like an emotional atomic bomb to see colours as they are for the first time in life! See, for example, only the first case that starts here (moving tears of dad and little son) and this other of two colour-blind brothers. A third video of a boy crying when seeing the world in full colour can be seen: here.
This one, seeing the beautiful flowers as they are for the first time, is very revealing (although the interlocutor spoiled the satori of the initiate with cold questions). This man cried when he saw the colour orange for the first time and was amazed at the skin colour of his white mother. Others had not seen the purple (last example: here).
Exactly the same happens with existential pain. It produces abysmally different minds, let’s say, the life of someone who had a mother like the one of the film Joker compared to the happy mode in which a good portion of white Americans currently live. Like colour-blind people, there is no way to make anyone who has not gone through it big time to see the full range of the colours of existential suffering.
In other words, trying to sell the idea of ‘eliminating all unnecessary suffering’, my philosophy of the four words, is more than a hard sell: it is a fool’s errand if my audience is that of the common American. You have to wait for the catastrophes that people like Martenson have been predicting to converge.
Only after the United States is destroyed will white survivors begin to see the colours that, south of the Rio Grande, I have been seeing for the past few decades. (A subtitle for this article might say: The ancient Greeks knew tragedy, drama, and comedy; today’s colour-blind Americans only drama and comedy.)
With the de-barbarization that ensued after the emergence of a sedentary lifestyle, the people soon realised that a society uprooted from Nature immediately degenerates. In short, humanity woke up to the dangers of civilisation.
To compensate for it, the leaders of these societies set up processes aimed at counteracting the pernicious effects of the greatest cancer that humanity has suffered: dysgenics, that is, the degeneration of the race that results from the absence of natural selection.
Here we will see that, in many civilised societies of antiquity, the laws of Nature were automatically followed. Its leaders intervened consciously and voluntarily to stop human reproduction and allow reproduction only to the best, so that the species did not degenerate. As Madison Grant wrote, where the environment is too soft and luxurious and it is not necessary to fight to survive, not only weak individuals are allowed to live. Strong types also gain weight mentally and physically!
The most illustrative examples of this era are Hindus, Greeks (among these the Spartans) and Romans. The Hellenic ideal of the kalokagathia, that is to say, an association of goodness-beauty—achieved by maintaining the purity of blood within the framework of a process of selection of the best—laid the foundations to everything that in the West has been considered ‘classical’ and ‘beautiful’ since then until recently.
In another long essay we have seen that the art that has come to us from European antiquity is perhaps only two percent of what existed and, to top it off, probably the least interesting and sublime: primitive Christians destroyed almost every legacy Greco-Roman civilisation. No one can know how many philosophers and authors suffered total destruction of their works, without anyone knowing again who they were or what they thought; and many other classic writings were censored, adulterated, corrected or mutilated.
However, we have at least some spoils of the pre-Christian era. Although ninety-eight percent of classical art was destroyed by the early Christians, what survived speaks for itself as a tribute to the selection, balance, health and excellence of all human qualities.
The Hindus. The Indo-European (i.e., Nordic) invaders arrived in India around 1400 BCE and immediately placed measures to favour high birth rates of the best elements of the population, identified with the Aryan invaders, and the decline of the worst, identified with the Negroid-Dravidic stratum.
The entire caste system was a great eugenics process in which the chandala (a term also used by Nietzsche to define the morals of Jews and Christians), the outcast, the untouchable, the sinful caste, the one considered inferior, was subjected to a horrendous lifestyle: using only the clothes of the dead bodies, drink only water from stagnant areas or animal tracks, not allow their women to be attended during childbirth, prohibition of washing, work as executioners, burials and latrine cleaners, and an unpleasant etcetera. Such impositions favoured that diseases were endemic among them; they fell like flies so that their numbers never constituted a danger for the best.
We are therefore faced with an example of negative eugenics: limiting the procreation of the worst. These measures are included in the Laws of Manu, the legendary Indo-Aryan legislator who laid the foundations for caste hierarchy. According to scientist Theodosius Dobzhansky, a renowned Ukrainian geneticist, ‘The caste system of India has been the greatest genetic experiment ever conducted by man’ (Genetic Diversity and Human Equality).
A woman always gives the world a child endowed with the same qualities as the one who has fathered him… A man of abject birth takes the natural evil of his father or his mother, or both at the same time, and can never hide its origin (Law of Manu, Book X).
Lycurgus (8th century BCE), a regent of Sparta, travelled through Spain, Egypt and India accumulating wisdom and, later, carrying out a revolution in Sparta after which the polis would militarize and establish a social system based on eugenics. The measures of this program highlight the infanticides of deformed, ugly or stupid newborns. Broadly speaking, Lycurgus’s policy was based on training perfect human beings that gave birth to perfect human beings, and there was no place for genetic engenders in that plan. On the other hand, the crypteia, carried out by the Spartan authorities on the helots (the submissive plebs) can perfectly be considered a very brutal and primitive example of negative eugenics.
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Editor’s Note: Having helots as slaves was a fatal flaw for Spartan civilisation. The laws of Lycurgus did not foresee that eugenic customs would fatally relax after a catastrophic war (as would happen after the Peloponnesian War). A real solution would have been, as William Pierce saw in his study on Greece, to exterminate the non-Nordic Mediterraneans of Sparta and extend such policy to all Greece, and eventually to all Europe.
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As for the Spartan policies of positive eugenics—favouring the multiplication of the best—we see popular rituals such as the coronation of a male champion and a female champion in a sports competition, or a king and queen in a beauty pageant, or tax exemption to the citizens who left four children. The best were expected to marry the best. Single people over twenty-five years old were extremely frowned upon and punished with fines and humiliating acts.
If the parents are strong, the children will be strong (Fr. 7).
Heraclitus (535-484 BCE), a pre-Socratic Greek philosopher known for his aphorisms in the style of the Oracle of Delphi. He established that wisdom was much more than a mere accumulation of knowledge and intelligence, also valuing intuition, instinct and will. He said: ‘I ask all mortals to father well-born children of noble parents’.
Leonidas (dies in 480 BCE), King of Sparta and supreme commander of the Greek troops in the Battle of Thermopylae. He fought in numerical inferiority against the Persians until the end, giving time for the evacuation of Greek cities, granting margin for an Athenian victory in the battle of Salamis and laying the foundations of the definitive Persian defeat in Plataea. Leonidas and his Spartans are an example of heroism, dedication to their people, a spirit of sacrifice, training and honour for all Western armies of all time.
Marry the capable and give birth to the capable! (exhortation to the Spartan people before leaving for the Thermopylae according to Plutarch, On the Malice of Herodotus, 32).
Theognis of Megara (6th century BCE) was one of the great Greek poets. He has bequeathed us in his Theognidea a series of interesting reflections and advice to his disciple Cyrnus. Among other things, Theognis divides the population into ‘good’—the nobility, identified with the Hellenic invaders—and ‘bad’—the native plebeian population of Greece, which progressively accumulated money and rights:
In rams and asses and horses, Cyrnus, we seek
the thoroughbred, and a man is concerned therein
to get him offspring of good stock;
Yet in marriage a good man thinketh not twice of wedding
the bad daughter of a bad sire if the father give him many possessions;
Nor doth a woman disdain the bed of a bad man if he be wealthy,
but is fain rather to be rich than to be good.
For ’tis possessions they prize;
and a good man weddeth of bad stock and a bad man of good;
race is confounded of riches.
In like manner, son of Polypaus,
marvel thou not that the race of thy townsmen is made obscure;
’tis because bad things are mingled with good.
Even he that knoweth her to be such, weddeth a low-born woman for pelf,
albeit he be of good repute and she of ill;
for he is urged by strong Necessity, who giveth a man hardihood.
Critias(460-403 BCE), Athenian philosopher, speaker, teacher, poet and uncle of Plato. He is known for being part of the Spartan occupation government known as the thirty tyrants. We will appreciate the importance that this man attached not only to inheritance, but to sports training without which a human being will never be complete.
I begin with the birth of a man, demonstrating how he can be the best and strongest in the body if his father trains and endures hardness, and if his future mother is strong and also trains.
Plato (428-347 BCE), probably the most famous philosopher of all time, was inspired by Sparta to propose the measures of Greek regeneration in his work The Republic, plagued with values of both positive eugenics—promoting the best—as negative eugenics—limit the worst—, especially with regard to the caste of the ‘guardians’. Plato, like most Greek philosophers, was in favour of exposing defective children to the weather so that they died.
It is necessary, according to our principles, that the relationships of the most outstanding individuals of one sex or the other are very frequent, and those of the lower individuals very rare. In addition, it is necessary to raise the children of the first and not of the second, if you want the flock to not degenerate (The Republic).
Based on what was agreed, it is necessary for the best men to join the best women as often as possible, and on the contrary, the worst with the worst; and the offspring of the best and not the worst should be raised, so our flock will become excellent (Statesman, 459).
That even better children are born from elite men, and from useful men to the country, even more useful children (Statesman, 461).
Xenophon (430-354), soldier, accomplished horseman during the Peloponnesian war, mercenary in the heart of Persia during the expedition of the ten thousand, philosopher, pro-Spartan and historian. Notorious anti-democrat who abhorred the Athenian government, he longed for fairer forms of government such as those he met in Persia and Sparta, where he sent his children to be educated. Together with Plutarch, Xenophon is the greatest source of information about Sparta, admiring the eugenic practices established by Lycurgus.
An old man had to introduce his wife to a young man in the prime of life whom he admired for his qualities, to have children with him (Constitution of the Lacedaemonians).
Isocrates (436-338 BCE), politician, philosopher and Greek teacher, was one of the famous ten Attic speakers and probably the most influential rhetorician of his time. He founded a public speaking school that became famous for its effectiveness and criticised the politics of many Greek cities, which instead of stimulating their birth rate inflated their numbers through the mass immigration of slaves, which he considered inferior to the Hellenic population. In this quotation it is verified to what extent Isocrates valued quality versus quantity:
It should not be said as happy that city which, from all extremes, randomly accumulates many citizens; but the one that best preserves the race of the settled since the beginning.
Euripides (480-406 BCE), playwright, a friend of Socrates and undoubtedly one of the greatest poets of all antiquity; his stain was an excessive machismo that led him to criticise the greater freedom enjoyed by women in Sparta. Disappointed and disgusted by the policies of a decadent Greece he retired to Macedonia, a place where Hellenic traditions were still pure, where he finally died.
There is no more precious treasure for children than to be born of a noble and virtuous father and to marry among noble families. Curse to the reckless who, defeated by passion, joins the unworthy and leaves his children to dishonour in return for guilty pleasures (Heracleidae).
Aristotle (384-322 BCE), the famous philosopher who educated Alexander the Great and laid the western foundations of Hellenism, logic and sciences such as biology, taxonomy and zoology. Aristotle extends extensively in his work Politeia on the problems posed by eugenics, birth control, childhood feeding and education (books VII and VIII). He generally admired the ancient Spartan system, with some reservations—in my opinion unfounded as Sparta was not decadent—because the ephorate was tyrannical.
(Left, a Patrician bust.) The Patricianswere the Roman leaders in the early days, when Rome was a Republic. These men were the patriarchs or clan chiefs of each of the thirty noble families descended from Italic invaders, and they ran all Roman institutions including the legions, the courts and the Senate. Sober, pure, ascetic and hard, their people held them in high regard as repositories of the highest wisdom and Roman posterity honoured them as gods.
Their descendants formed the Patricians, the later Roman aristocracy, which gradually decayed throughout the Empire until almost completely dissolving, turning Rome into a disgusting decadent monster that deserved to be razed. After the Punic wars and Julius Caesar, Rome largely lost its Indo-European spirit.
In the IV of the XII tablets of the law, it was established that deformed children must be killed at birth. It was also left to the patriarchs of the patrician clans to decide which were the unfit children. They were usually drowned in the waters of the Tiber River, and other times abandoned, exposing them to wild animals and elements in a process called exposure. Apparently, the Romans did not fare so badly with this purifying tactic as we see in their conquering history.
Distorium vultum sequitur distortio morum, ‘A crooked face follows a crooked moral’—Roman proverb.
Meleager of Gadara (1st century BCE), Greek epigram compiler within the Hellenistic stage, who wrote: ‘If one mixes good with bad, a good progeny would not be born, but if both parents are good, they will beget noble children’ (Fr. 9).
Horace (65 BCE-8 CE) said: ‘The virtue of parents is a great dowry’ and ‘’The good and the brave descend from the good and the brave’ (Odes, IV, 4, 29).
Seneca (4 BCE-65 CE), Roman philosopher of the Stoic school (the same school that Marcus Aurelius and Julian the Apostate belonged), of Hispanic-Celtic origin and teacher of Emperor Nero.
We exterminate hydrophobic dogs; we kill the indomitable bulls; we slaughter sick sheep for fear that they infest the flock; we suffocate the monstrous foetuses and even drown the children if they are weak and deformed. It is not passion, but reason, to separate healthy parts from those that can corrupt them (Of Anger, XV).
Plutarch (45-120 CE). Philosopher, mathematician, historian, speaker and priest of Apollo at the Oracle of Delphi. It is also one of the important sources of information about Sparta in his books Ancient Customs of the Lacedaemonians and Life of Lycurgus.
Leaving a being who is not healthy and strong from the beginning is not beneficial for the State or for the individual himself (Ancient Customs of the Lacedaemonians).
When a baby was born he was taken to a council of elders to be examined. If the baby was defective in some way the elders threw him down a ravine. Such a baby, in the opinion of the Spartans, should not be allowed to live (Life of Lycurgus).
Christ Between Four Angels, by Vittore Carpaccio in the museum of Udine, northern Italy, is a mystical representation of the Passion (the fourth angel, also blond, at the extreme left, is missing in this detail of the 1496 painting).
The blood of the crucified Jew flows from all his wounds and concentrates on the bread and chalice of the Eucharist: a true memorial to the Passion of the most famous Jew in history. Notice that he has dark hair and the angels who adore him are blond. The angels contemplate the scene and celebrate this continuity between the Passion and the Sacrament that most Christians celebrate every day.
In ‘The Saxon Savior: Converting Northern Europe’, that recounts how Greco-Romans committed the horrible sin of miscegenation, Ash Donaldson said:
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The “good news” in the Roman Empire
Two distinct cultural zones of the Mediterranean had emerged well before that division found political expression in the division of the Roman Empire. In the east, Greek was the lingua franca—so much so, that Jews living in Alexandria did not even understand Hebrew anymore, making it necessary to translate the Old Testament into Greek. A thin veneer of debased Greek culture and language lay atop this simmering racial stewpot, the final fruit of Alexander’s dream. In the west, it was a debased version of Roman culture and language that provided a semblance of cultural unity. Yet here, too, the process of urbanization, ethnic mixing, and erosion of local identities was well underway, only less advanced, depending on how recently a land had been conquered by Rome’s legions.
It was to the denizens of the Mediterranean’s tenement-crowded cities that Christianity made its primary appeal, far more so than any other foreign cult. People who lacked any sense of tribal identity, community, or even family responded well to a religion that offered instead a tribe of the elect, a community of faith, and even a substitute family to replace the old one, replete with “brothers” and “sisters.”
The cities St. Paul visited in his missionary travels and to which he wrote—Corinth, Thessalonica, and Athens—were no more necessarily Greek than New York City is Dutch because Dutchmen lived there three hundred years ago. He and the authors of the Gospel accounts wrote in Greek for the same reason that a rapper will employ English today: because that is the language his people have come to speak, and because he will reach a larger audience with it. Such use does not imply that the rapper is Anglo-Saxon.
Three centuries after its founding, Christianity remained an overwhelmingly urban religion. It made its greatest strides in areas where the polis, and all that concept entailed, was weakest or non-existent. The very origin of the word “pagan” indicates how little success Christianity had in the rural areas, where identity and tradition held out longer. This word originates in the Latin word pagus, which originally denoted a rural district, sort of like a modern county but culturally whole and readily identifiable by all those around them as distinct—in other words, very much like the Greek polis, with no urban connotation whatsoever.
From this, the Romans derived the adjective paganus, referring to anyone or anything belonging to such a village district. By the first century AD, the word as noun had acquired the pejorative connotation of English “yokel,” “hayseed,” or “redneck,” reflecting the urban bias of Imperial Rome. But it was only after the cities had adopted Christianity, while the rural districts had not, that the word acquired the added meaning of “someone who follows the old ways and worships the old Gods.” It was in the villages, farms, and forests that the ethnic identity, ancient customs, and religious practices of old continued, so to call someone a redneck was also to say something about his religion, not unlike today but with an even stronger association.
To look at maps of Christianity’s spread and conclude that even the rural areas of the erstwhile Roman Empire were Christian by 600 AD would be an error, because such dates reflect official conversions, such as that of the Frankish king Clovis in 496. How well that decision was even conceptually understood by the ruler making it is one question, and how well it trickled down to the common people is yet another. In Charlemagne’s day, three centuries later, Franks in the countryside were still reciting the old pagan songs, which his grandson Louis the Pious—unfortunately—uprooted and ended.
Editor’s Note: In my fantasy that such a thing as the Wall existed, and have the last greenseer as our tutor, I imagine that I would spend an inordinate amount of time visiting ancient Sparta, and other cities where the Norse race remained unpolluted for centuries. 
I would visit all the temples of classical religion not only in Greece but in Rome, trying to capture through their art the Aryan spirit in its noblest expression.
‘Time is different for a tree than for a man. Sun and soil and water, these are the things a weirwood understands, not days and years and centuries. For men, time is a river. We are trapped in its flow, hurtling from past to present, always in the same direction. The lives of trees are different. They root and grow and die in one place, and that river does not move them. The oak is the acorn, the acorn is the oak’ (Boodraven to his pupil in George R.R. Martin’s A Dance with Dragons).
