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Category: Miscegenation

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Christendom Miscegenation

Are we doing it to ourselves?

The following are excerpted comments from:


Alex Linder said…

The problem is no one has ever demonstrated Whites feel guilt for no reason.

Lew said…

True enough. When the injustice aligns with Jewish interests, it gets different treatment in the media, and those are the injustices Whites do not seem to feel guilty about.

I can’t tell you the number of times I’ve clashed with White anti-Whites who cited Indians, slavery, Jim Crow, colonialism or the holocaust as reasons White should feel guilty. I’ve never had anyone bring up the Iraqi or Afghan civilian dead. I’ve never had anyone cite as reasons for guilt the cruel mistreatment of White indentured servants, or child laborers, or any other subset of the White population that has unfairly suffered.

If you go back a bit further, it also seems to be true that prior to the Jewish media takeover, Whites felt no unearned guilt at all about any event. Like every race/ethnic group, Whites have committed their fair share of actions that one could argue were injustices. But, prior to WW2, I know of no evidence Whites were collectively languishing with unearned guilt over Indians, slavery, and colonialism in the 1910s-1920s.

If you go back even further, I know of no major historical commentators who ever suggested Euro peoples like to claim unearned guilt. Who talked about this? Herodotus? Aristotle? Luther? Hume? Machiavelli? I don’t know that any of them ever did. If Whites have a guilt flaw, unless they discussed it and I missed it (possible), it seems that some of the most powerful minds to ever walk the Earth didn’t notice it.

So what we’re left with is this:

• Before the Jewish media takeover, unearned guilt seems to be non-existent among Whites.

• After the Jewish media takeover, unearned guilt has become pervasive among Whites. The exception is when events that you would expect to trigger guilt are aligned with Jewish interests.

So yeah, on reflection, I think you’re right: this inherent race-guilt argument quickly crumbles upon scrutiny. Not only is there no evidence Whites feel guilty for no reason, there is evidence the guilt perfectly aligns with Jewish media presentation, and Jewish presentation is the only explanation that makes sense.

Greg Johnson said…

Lew, Alex’s argument is specious. Of course Jews are manipulating white guilt to serve their interests. But that does not imply that white guilt is an entirely Jewish invention, that whites are merely passive and innocent victims of Jewish mental aggression. All the Jewish propaganda in the world couldn’t sell white guilt if white people were not willing to buy it. And as far as I know, whites are the only race weak and foolish enough to buy it.

Have you ever heard of Jesus? The core of Christianity is the doctrine that Jesus, who was without sin, took the sins of man upon himself and suffered our punishment for us, to square things with God. The whole doctrine is premised on the most primitive and absurd notion of justice, namely that justice can be done by punishing an innocent party in the place of the guilty party (which in turn is premised on the idea that punishment is first and foremost just a matter of animal sadism: the wounded animal lashes out in anger, and whether he lashes out at the innocent or the guilty does not really matter, because it feels the same to him). It is moral savagery wrapped up in religious sanctimony.

Modern white guilt is just a secularized version of Christian vicarious atonement: whites derive psychological gratification and social status from Jews, Christians, and liberals by assuming the unearned guilt of other whites and suffering for it. Or, better yet, making other whites who are not so enlightened suffer for it, by giving our countries away to non-whites and Jews.

Alex Linder said…

Encouraging whites to blame themselves isn’t fighting the enemy: it’s helping the enemy.

Greg Johnson said…

Revisionists don’t reject it head-on. They simply try to dispute the facts, as if our race really would have no right to exist if our people had committed various historical atrocities. Try that kind of reasoning on any other race. Do the Asians feel guilty about Genghis Khan? How about the Muslims about their conquests? Whites have become a morally sick, rotten race because of our acceptance of Christian morality and its secular offshoots, although it is an open question if whites have some deeper, biological propensity to accept such ideas. It would also be interesting to see biological studies that address the issue of whether other races have equal propensities. Based on anecdotal evidence and history, I think not.

Alex Linder said…

Do the Asians feel guilty about Genghis Khan? How about the Muslims about their conquests?

They would if they were being told to by authority 24 hours a day. Why do you think jews buy up media? And bribe polls? And train teachers? Does all that suddenly have no effect?…

I notice also this topic came up at OD [Occidental Dissent], and most agree with me that the “white guilt” thesis is a crock, although Brad Griffin does not.


At Occidental Dissent Brad Griffin (“Hunter Wallace”) said:

Alex Linder writes:

The problem is no one has ever demonstrated Whites feel guilt for no reason. Johnson and Taylor and others pushing this line ignore the media factor. White guilt, as with other attitudes, is simply a function of jews controlling the media and telling them how to feel. It’s no more complex than that.

No, it is a lot more complex than that.

Europeans have a long history of self-hatred and debasing themselves over their sinfulness to appease the Almighty. [White guilt] is a byproduct of certain formulations of Christianity and liberal republican ideology.

Everyone here knows that Yankee White guilt was a huge problem long before the Jews became powerful in America. [Cf.] Thaddeus Stevens, Charles Sumner, John Brown, William Lloyd Garrison, Uncle Tom’s Cabin. Read Lincoln’s speeches about drenching battlefields in Southern blood to atone for the sins of slavery. Yankees were worshipping free negroes like Frederick Douglass before the WBTS [War Between the States]. Henry David Thoreau protested Indian Removal and the Mexican War. Lincoln also opposed the Mexican War.

Britain and France abolished slavery over White guilt. In France, the Jacobins in the French Revolution even went so far as to make blacks into citizens with equal rights, and dispatched troops to the Caribbean with guillotines to kill the White planters. Blacks were lionized as the saviors of the colonies and the only true republicans in the West Indies. King Leopold II was portrayed as a monster in Britain and was forced to turn over the Congo Free State to Belgium.

Jews are aggravating a preexisting problem for their own selfish purposes. If every Jew in America vanished tomorrow, there would be a lot less White guilt and our situation would markedly improve, but we would still be left with the self righteous hypocritical Yankee holier-than-thous in Congress. [The fact that] Jews control the media isn’t a sufficient explanation: the South opposed the Civil Rights Act of 1964, only the North and West were for it.

While I agree that Jews promote White guilt through the mass media and universities, I disagree that White guilt would disappear if every Jew in America disappeared tomorrow. White guilt has deep roots in Christianity and liberal republican ideology. It goes back to the myth of the noble savage. Again, look up Uncle Tom’s Cabin. See also The Society of the Friends of the Blacks during the French Revolution.


[Back to:]

Alex Linder said…

I think Kevin MacDonald knows [that Holocaust] revisionism is basically right, and he respects the horrors the fact-finders have endured for their pains, but he doesn’t want any more notoriety for himself, so he’s avoiding the matter. And Jeeves Johnson is just following along behind him.

My interpolated comment for this blog:

I think Linder and other commenters at VNN are deceiving themselves on this issue. They simply cannot conceive that a new generation of nationalists might have good reasons for not taking revisionism seriously.

Lew said…

Quite frankly, I am troubled by the extent to which these “white guilt,” “we’re doing it to ourselves,” “Whites are the problem” memes have wormed their way into our conversations.

It’s not as if spreading this poisonous, noxious, ludicrously false idea is without consequences. New people are coming and going to our sites all the time. New people are hitting our sites all the time. The worse things get, the more people will look for answers. A percentage of them will find our communities.

It’s painful to think that new people are coming to our sites, breaking from the mainstream, only to “learn” we’re doing it to ourselves rather than the truth, that none of our problems can be solved because we’re under constant attack by the organized Jewish community.

I discovered Kevin MacDonald’s work because I ran across white nationalists discussing it in the comments on now some defunct forum 11-12 years ago. Today, people are likely to find comments about how we did it to ourselves due to guilt, Christianity, the Enlightenment, altruistic self-punishment, economic greed, comfort, consumerism, apathy or whatever. These people are taking a common sense idea—there are many reasons we are in this situation—and bending, warping and twisting it into an excuse to exonerate Jews, downplay the role of Jews, and put the primary blame on ourselves.


My comment:

Like Linder, Lew is misreading our minds. I for one have absolutely zero wish to “excuse” or “exonerate” the fucking tribe. My motivation is sheer curiosity of the rather complex etiology—a witches’ brew!—of the West’s darkest hour.

Recently I tried to engage Lew outside VNN, at Counter-Currents. Slightly edited, this is what I told him there:

Lew,

Are you aware that the Middle East, Egypt (with blond Pharaohs) and India once harbored considerable Indo-European (“Aryan”) populations; that Greece, Macedonia and Rome were infinitely more Nordish than today (especially Sparta); that the One Ring of greed and power (economics over race) made these Nordics and Mediterraneans misecgenate and eventually mongrelize their progeny with Semitic people, Numbians and other non-whites?

Are you aware that even Portugal was far more homogeneous (“Gothic” i.e. Scandinavian) than the racial mess we see today, with laws that forbade mixing marriages of the “blue blooded” blonds and that, after the Christian ethos took over, they finally mixed their blood with black slaves? Or that we cannot blame jews in a New Spain exclusively ruled by pure whites for the simplest reason that through three centuries jews were ruthlessly persecuted, and even burned at the stake, and that by their own volition the Spaniards—sans jews—ruined their genetic pool with the Indians in this part of America?

You say that “the primary blame” of our current predicament should be “uncontroversial” (the Jewish tribe). Really? It looks like most nationalists have not read Arthur Kemp’s 686-page history of the white race.

When [in a previous comment] I said that deracinated whites have been our worst enemy, I also had in mind the history of how they empowered the Jews in the first place, when dominion of the press by Jews was not complete. It is a textbook case of what William Pierce says:

The “White guilt” syndrome exploited so assiduously by America’s non-White minorities is a product of Christian teachings, as is the perverse reverence for “God’s chosen people” which has paralyzed so many Christians’ wills to resist Jewish depredations.

What bothered me the most while studying 19th century European history of Jewery is the timidity of white Europeans to see the threat that the Jews represented. Nineteenth century whites seemed psychically paralyzed by the new ideas of emancipation and the equality of men that resulted from the Revolution in the previous century.

So these deracinated whites have been Whites’ worst enemy in modern times (not to mention what happened since the Ancient World as I said above). You only have to look at the Constitution of the United States, directly inspired from French “Enlightenment” ideas, to see the damned thing in full light: “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” And for this egalitarian goals “Governments are instituted” in the pursue of “happiness”: exactly why the tribe has been empowered in modern times by deracinated whites, especially in the United States.

By the way, did you miss our little discussion on this topic at The Occidental Observer a couple of months ago (cf. these chosen comments)? If you click on that link you will see that Franklin Ryckaert summarized my current views better than what I could do at the time.

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Miscegenation

Damned Anglos!

The Anglo-Saxons, in their attempt to destroy Germany, ended up destroying themselves. Instead of being Germany’s right hand man in a National Socialist Europe, Great Britain became a triple colony, first a military colony of the United States, second an economic colony of the European Union and finally a sexual and biological colony of Jamaica and Pakistan.

How many of the brave lads who burned thousand year-old cities to the ground and roasted white Christian women and children alive lived long enough to see their grand-daughters pushing their mongrel bastards around in baby carriages, and how many came to the realization that Uncle Adolf maybe wasn’t such a bad guy after all?

—Prussiancroat

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

Non-white immigration in Ancient Rome

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


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

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

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

Medley of Races

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

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

In his Imperial Rome, Nilsson wrote:

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

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

The Eternal Jew

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

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

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

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

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

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

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

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Alexander the Great Ancient Greece Demography Miscegenation Racial studies Who We Are (book) William Pierce

Alexander the “Great”

This text has been merged within another entry (here)

Categories
Demography Miscegenation Racial studies Who We Are (book) William Pierce

Aryans and mongrels

Excerpted from the 11th article of William Pierce’s “Who We Are: a Series of Articles on the History of the White Race”:


The foregoing remarks are especially well illustrated by the fate of a related group of Indo-European tribes whose members called themselves Aryans. Although the name “Aryan” is sometimes used to designate any person of Indo-European ancestry, it applies especially to the tribes which, beginning probably in the third millennium B.C., migrated eastward and southeastward from the ancient Nordic homeland, some going down through Turkistan and into Iran from the northeast—and some into the more easterly foothills of the Hindu Kush, in what is now Afghanistan.

The high Iranian plateau, much of it covered with grass, provided an ideal territory for the horsemen from the northern steppes. They multiplied and prospered, raiding their non-Indo-European neighbors in the Zagros Mountains or on the edge of the Sumerian plain from time to time, collecting slaves and booty. They maintained their racial purity scrupulously enough, however, so that, as late as the middle of the first millennium B.C., King Darius the Great could still proudly and truthfully boast: “I am an Aryan, the son of an Aryan.”

But Semites and other aliens became more numerous in Iran as the might and wealth of the Aryan Persians grew. In the reign of Darius’ son Xerxes, as we know from the Old Testament’s Book of Esther, Jews were already quite influential there. Today, 2,500 yeas later, the Iranians are no more Aryan than their Semitic neighbors, so thoroughly have the genes of the various races in that part of the world been mixed.

(Here Pierce writes several paragraphs about the conquest of India, then he adds:)





Crop of Half-Breeds

The first step may be a simple matter of military indiscipline: the rape of a few hundred dasyu women in a rebellious district after a revolt is put down by Aryan warriors. Twenty years later there will be a crop of half-breeds in that district, and some of the half- breed females will be much lighter and comelier than the average dasyu.

These light ones will be especially likely to be targeted for rape the next time there is a rebellion—or the next time a gang of drunken Aryans goes out on the town. And so, 20 years later, there will be some quarter-breeds around—and some of these may be light enough to be chosen as concubines by the local Aryan landlord.

Beware the almost-Whites!

And so it goes, century after century, with the simple Black-White picture gradually giving way to one in which there is a continuous range of mongrels between the two racial extremes. Near the White end of the spectrum there will be some who, although carrying some dasyu genes, will be almost indistinguishable from the true Aryans. Drawing the line between what is Aryan and what is not becomes more and more difficult. And as the racial picture becomes more blurred, the will to preserve the race is sapped. Many of the almost-Aryans will be bright and energetic citizens; style will be mistaken for substance; the keen edge of the Aryan race-soul will be blunted by imperceptible degrees.

(Nuristani kids from Afghanistan)

By the time the damage has become quite noticeable, racial decadence has become irreversible. The subtle but essential qualities of psyche and intellect in the Aryans which led to conquest and to the building of Aryan civilization are diluted to ineffectiveness in their almost-Aryan descendants 15 or 20 centuries later, even though fair hair and blue eyes may still be abundant.

That is what happened to Aryan Persia and Aryan India. And it is also what is happening to Aryan America and Aryan Europe today.

Categories
Ancient Greece Athens Demography Miscegenation Pericles Racial studies Sparta Who We Are (book) William Pierce

White suicide since Ancient Greece

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


At the beginning of the fifth century B.C. the Spartiates were able to field an army of 8,000 men against the Persians, but after the costly Spartan victory over Athens and her allies in the Peloponnesian War (431 -404 B.C.) Spartan numbers declined rapidly. When the Spartiates marched against Thebes in 371 B.C., there were too few of them to prevail. After their decisive defeat by the Thebans at Leuctra, the Spartan army numbered only 2,000 warriors. A century and a half later there were only 700 of them, and they passed from the pages of history.

The Spartiates never succumbed to racemixing, but they did succumb to their own lifestyle. They would have been well advised to eliminate the Helots of the Peloponnesus and the Mediterranean population of Crete altogether and to establish a purely Dorian peasant class in those areas. Then they may well have been able to practice a successful eugenics program, maintain their moral health, and have a stable population too. But, of course, they did not have the advantage which hindsight gives us.

The other Hellenic tribes did succumb to racemixing. Their populations did not suffer the decline in numbers which the Spartiates did, but they suffered a decline in racial quality which resulted in their extermination, perhaps more slowly but just as surely—and less cleanly.

Predominantly Nordic

Still, the earliest Athenians were, like the other Hellenes, predominantly Nordic in blood and culture. Their social structure was aristocratic, and they were ruled originally by hereditary kings, just as in the case of the Spartiates.

Although Athenian tradition credits the legendary King Theseus with the political unification of the various semi-independent townships of Attica into a single “greater Athens” during the Heroic Age, it is certain that this unification actually did not take place until long after the Dorian invasion. In any event, the monarchy did not last long in unified Attica, and at the dawn of history the Athenians were ruled by a coalition of noble families, the Eupatrids (“those who are well sired”).

Race-Based Citizenry

Even after Solon, however, democracy did not devour the Athenians all at once. Solon and the tyrants who gained power shortly after his administration, the Peisistratids, governed an Athens in which citizenship was still a racial matter, being based on membership in one of the kinship groups, or clans, which made up the Hellenic tribes of Attica.

In 509 B.C., 85 years after the beginning of Solon’s administration, another “reformer,” Cleisthenes, took office, and he undertook a program of gerrymandering which laid the basis for changing citizenship from a racial to a geographic affair. From this point it was downhill all the way for Athens, racially speaking.

Half a century later the last remnants of power were transferred from the Areopagus to a popular council. All the abuses of mass party politics with which Americans are all too familiar were thenceforth the lot of the Athenians.

Law of Pericles

As the prosperity of Athens grew, more and more foreigners crowded into Attica, with intermarriage inevitably occurring. A temporary halt to the pollution of the Athenian citizenry by the offspring of aliens came in 451 B.C., when the great Pericles pushed through a law restricting citizenship to those born of an Athenian father and an Athenian mother. Only four decades later, however, in order to make up the enormous losses suffered in the Peloponnesian War, Athens bestowed citizenship on tens of thousands of foreigners.

And in the fourth century, although the citizenship law of Pericles remained on the books, every variety of Levantine mongrel was claiming Athenian citizenship. The banking industry of Athens, for example, was entirely in the hands of Semites, who had taken Greek names and were awarded citizenship for “service to the state,” much in the way Jews and Negroes have been elevated to the British “nobility” by the score in recent decades.

Darkening of Hellas

Intermarriage was rife, and the darkening of the Hellenes of Athens was well under way. Racial, moral, and cultural decline went hand in hand. The second-century historian Polybius described his countrymen as “degenerate, pleasure-seeking beggars, without loyalty or belief, and without hope for a better future.”

A century later, in the reign of Augustus, the Roman writer Manilius reckoned the Hellenes among the dark nations (coloratae genies). And so the Athenians, like the Spartiates, passed from the pages of history.

If it is difficult to believe that as great a state as Athens could pass from Nordic genius and glory to mongrelized squalor in a few centuries, just think for a moment of the racial transformation of America which has taken place in a single century. And imagine what America will be like two or three centuries hence (barring a White revolution), when Whites are a minority, outnumbered by both Blacks and Chicanos. America’s technology and industry may coast along for a century or two on the momentum acquired from earlier generations, as Athens’ culture did, but the American people—the real Americans—will have passed from the pages of history.

Categories
Ancient Greece Demography Iliad (epic book) Miscegenation Philosophy of history Racial studies Who We Are (book) William Pierce

Nordic invasion precedes rise of Classical Civilization

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

Greece was invaded by Greek-speaking Northerners several times during prehistory. Those who arrived in the period 2,100-1,900 B.C. founded the great Mycenaean civilization, which flourished from the end of the l6th century until about 1,200 B.C.

Homer, whose Iliad and Odyssey describe Mycenaean Greece, refers to the Greeks, or Hellenes, inclusively as “Achaeans.” In fact, however, the Achaeans were only one of the Hellenic tribes which were in Greece in Mycenaean times.

Aeolians and Ionians

In addition to the Achaeans, who occupied most of the Peloponnesus (the southern peninsula of Greece, in which Mycenae was located), there were the Aeolians and the Ionians, who occupied other portions of the mainland, many of the Aegean islands, and the west coast of Asia Minor. The Ionians, in particular, settled in Attica and were the founders of Athens.

These tribal divisions apparently predate the arrival of the first Hellenes in Greece, and it seems likely that the Achaeans, Aeolians, and Ionians invaded the Aegean region separately, over a period of several centuries.

And there were also the non-Greek Pelasgians, the Mediterranean aborigines, who occupied the lowest stratum of Greek society and substantially outnumbered the Hellenes in Mycenaean times. As pointed out in the last installment, the Mycenaean Greeks were influenced culturally by these Mediterraneans—and, as time passed, racially as well.

Divine-Born Heroes

In the late 14th and early 13th centuries B.C. more Greek-speaking Indo-Europeans arrived, coming westward across the Aegean in ships. They were Homer’s “divine born” heroes, the fathers and grandfathers of the warriors who sacked Troy about 1,250 B.C.: golden-haired Achilles, the sons of Atreus, and the other princes and kings of the Iliad. They settled in Greece, founded dynasties, and lived in a manner remarkably like that of northern Europe’s feudal lords more than 20 centuries later.

A couple of generations after the fall of Troy—exactly 80 years afterward, according to Greek tradition—a new group of divine-born warriors swept down on Greece, this time from the north. They were the Heraclidae, the supposed descendants of the blond demigod Hercules, and with them came the Dorians, the last of the major Hellenic tribes to reach the Aegean region.

Dorian Invasion

The Dorians, who had settled in central Greece a few years earlier, proceeded to conquer the Achaeans, occupy the Peloponnesus, and extinguish Mycenaean civilization. But, in so doing, they prepared the way for the rise of a new civilization which would greatly surpass the old one.

The Dorian invasion was actually a more complex phenomenon than the preceding lines might suggest. It involved repeated interactions with other peoples on a protracted journey which, although generally southward, included a number of detours, loops, and rest stops. And their legendary leaders, the Heraclidae, had already been south once before, prior to the Trojan war.

It also involved the displacement of other peoples, and it came during a period when lesser Greek-speaking tribes were undertaking invasions of their own to the south. Displaced Achaeans, Aeolians, and Ionians migrated to new areas, sometimes displacing those people already there and sometimes amalgamating with them.

Blond but Rude

The Dorians were blonder than the Achaeans they conquered, but that is only because the Achaeans had been mixing with the Mediterranean aborigines for several centuries before the Dorians arrived; originally the two tribes had been of the same racial composition.

But the Achaeans were certainly more civilized than the rude, new arrivals from the north, and it was 400 years before Greece recovered from the cultural shock of the Dorian invasion. When the civilization of Classical Greece bloomed in the seventh century B.C., it comprised some elements of the old, Mycenaean culture and some which were the consequence of the social, political, and demographic changes wrought by the newcomers.

Dark Age

The four centuries between the Dorian invasion and the flowering of the literate Classical civilization are referred to by most historians as “the Dark Age,” for much the same reasons that the period between the fall of Rome, more than 15 centuries later, and the flowering of Mediaeval civilization is also called “the Dark Ages.”

In both cases a people of an older civilization, who had begun to succumb to racial mixing and decadence, was overwhelmed by a more vigorous and racially healthier but culturally less advanced people from the north. And in both cases a period of gestation took place over a dozen generations or so, during which a synthesis of old and new elements, racial and cultural, occurred, before a new and different civilization arose from the ruins of the old.

Historians’ Bias

Unfortunately, most historians tacitly assume that the records of political and cultural activity which have come down to us from periods of civilized literacy provide all the data needed to yield an understanding of the historical process. The state of development and degree of organization and complexity of city life are taken as a yardstick by which to evaluate the significance or historical importance of a particular period. And if one’s standards of value are geared to such things as the volume of commerce, the gross national product, or even the intensity of scientific, literary, and artistic activity, such a yardstick may seem, at first glance, to be proper.

Racial Values

But there are other standards of value, such as those of the National Alliance, which differ somewhat from the customary ones. For it is not in the external forms of organization and activity of a people that we see the most important criteria for making a judgment as to the significance of a particular period, but rather in the actual racial constitution of a people and in the dynamic processes which, for better or worse, are influencing that racial constitution.

Although the basic racial constitution of a people is always intimately related to that people’s achievements in commerce, science, industry, art, politics, and warfare, still the two sets of criteria can lead to fundamentally different evaluations of a given historical period.

This is a consequence of the fact that race building and decay are usually strongly out of phase with civilization building and decay.

Rise and Fall of Races

Thus, the long ages between the periods of maximum civil activity—ages which the historian customarily ignores as being of only slight importance—may very well be periods of the greatest interest from a standpoint of racial dynamics.

It is, of course, true that the periods of maximum civil activity are precisely those which yield a maximum of written records, artifacts, and the other raw materials from which the historian builds his tale. But relative abundance of evidence should not be interpreted as equivalent to relative historical significance, regardless of the historian’s value criteria.

The record of the rise and fall of pure races constitutes the primary history of mankind, and the rise and fall of civilizations occupy a place of secondary importance. This statement may seem self-evident to those already accustomed to looking at history from a racial viewpoint, but it is by no means generally accepted by historians today. Until it is, much historical writing will continue to be flawed in a fundamental way.

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Ancient Greece Demography Miscegenation Racial studies Who We Are (book) William Pierce

Mixing and Retrogression

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



From the far north they came, the xanthoi, the golden-haired ones: tall, blue-eyed and grey-eyed giants, on horseback and on foot, carrying their battleaxes and their spears, bringing their women and their wagons and their cattle. Warrior-farmers, craftsmen and traders, they worshipped the shining Sky Father and spoke an Indo-European language. They were the Greeks.

The Greeks—or Hellenes, as they later called themselves—crashed down upon the Mediterranean world in a long sequence of waves. The first wave, a relatively weak one—and more properly described merely as Indo-European rather than as specifically Greek—hit about 5,100 years ago, and it apparently took a roundabout course, passing first from the north into western Asia Minor, and thence, by way of the Cyclades and other islands of the southern Aegean, westward into Crete and Greece.

♣

The Minoan civilization was in its essence, however, much more a Mediterranean than a Nordic civilization. The Greeks did not bring civilization to Crete; they brought only the tendency toward civilization and the capacity for building it inherent in the higher human type which they represented.

But inevitably racial mixing occurred, sometimes soon and sometimes later. The Nordics would disappear into the mass, and the civilization they had created would lose its vital spark, stagnating and eventually retrogressing, although it might coast for centuries on its momentum after the disappearance of the Nordic element before retrogression set in. (Racemixing and retrogression were avoided only when the Nordics exterminated the non-Nordic natives of an area instead of merely conquering them. But then there was left no large serf-class for the maintenance of a culturally innovative aristocracy.)

♣

Because the Mediterraneans were only conquered and not exterminated; because they formed the bulk of the economic base on which Greek society rested; because the lifestyle of Hellenes themselves changed, becoming more dependent on agriculture than before; and because race mixture inevitably followed conquest, it is not surprising that the religion of the conquerors underwent a change and assimilated many elements from the religion of the conquered natives.

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

White suicide since Alexander (2)

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

alex-map

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Goths Miscegenation Who We Are (book) William Pierce

On mixed blood

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



As already noted, there are a great many instances of pairs of groups which can interbreed with each other but, under natural conditions, either do not or do so relatively seldom, so that their genetic differences are not “swamped.” Such groups are customarily regarded as specifically distinct, in accord with Dobzhansky’s criterion.

One example of such a pair is provided by two very similar species of gazelles, Grant’s gazelle and Thomson’s gazelle. The two intermingle with each other in the wild, and they are interfertile, but they do not mate with each other. Although the morphological difference between the two species is slight—much less than the difference between a Nordic and a Mediterranean, not to mention the difference between a White and a Negro—the gazelles are able to recognize this difference (probably with their sense of smell), and mating is psychologically blocked.

Many other examples—not only among mammals, but also among birds, fish, reptiles, amphibians, and even invertebrates—could be given of pairs of species whose separateness is maintained only by an instinctive, psychological barrier against miscegenation. This general revulsion in Nature against miscegenation has long been recognized by zoologists, and more than a century ago the distinguished French surgeon and naturalist Paul Broca wrote: “Animals that live in complete liberty and only obey their natural instincts seek ordinarily for their amours other animals that are altogether similar to their own kind, and mate almost always with their own species.”

Domesticated Man

Man, of course, is the most domesticated of all animals, and it is not surprising that his natural inhibition against miscegenation has become confused—even without the perverse efforts of the egalitarians to promote racial mixing. We should instead wonder at the degree to which this healthiest and most essential of our natural sexual predispositions has survived centuries of a most unnatural lifestyle.

There is a great deal of evidence, historical and otherwise, indicating that in the past the White race, at least, felt a much stronger inhibition against miscegenation than it does today. As urbanization has spread, so has racial mixing. The evidence also indicates a marked variation from race to race in the strength of the inhibition against miscegenation—a variation which, to be sure, may only reflect the effect of different racial lifestyles.

Aryans, Dorians, Goths

The ancient Nordic tribes of Europe universally abhorred racial mixing. The Aryans who conquered India more than 35 centuries ago imposed a strict ban on any sexual contact with the non-White indigenous population, a ban which survives in vestigial form to this day as the Indian caste system. The Dorians who conquered the Peloponnesus at about the same time—and were later known by the name of their chief city, Sparta—likewise forbade miscegenation with the non-Nordic Pelasgian natives. And the Goths who conquered Italy 2,000 years later refrained from mating with the mixed, partly Mediterranean population they encountered there.

In every case the inhibition eventually broke down, as the hardy conquerors settled into a new and softer lifestyle and departed more and more from their ancestral ways. As warriors, hunters, farmers, and craftsmen living in close communion with Nature in their northern fields and forests, their sexual instincts remained sound. But when they became city dwellers and merchants and clerks and administrators, their instincts became blunted, and this fact was reflected in gradually changing sexual mores.

Latin Miscegenation

In other races and subraces the pattern has been different. The Mediterranean peoples of southern Europe have generally shown less disinclination to mate with other races than have Nordics. One can see the effect of this difference most strikingly in the different colonial histories of North America and South America. The early colonists who settled the former were predominantly Nordic, and racial mixing with the indigenous Indians was minimal. But the latter continent was settled by Portuguese and Spaniards, both of whom had a heavy Mediterranean admixture. They interbred widely with the indigenous population, as well as with the Black slaves they imported from Africa.

The same difference can be noticed in the European colonization of Africa. The Portuguese interbred with the Blacks in their colonies of Angola and Mozambique, while the Dutch and English in South Africa and Rhodesia kept their blood largely untainted. Such mongrels as the Nordic settlers did produce were not absorbed into the White population, whereas those produced by the Portuguese were.