1st July 1942, midday
Our people therefore is only harming itself if it accepts half-castes into the Wehrmacht, and thus admits them to a position of equality with pure-blooded Germans. We cannot accept the responsibility of burdening our blood-stream with the addition of further foreign elements. Exceptions in favour of half-castes must therefore be reduced to a minimum.
7th July 1942, midday
The real protagonists of culture, both in the thousand years before Christ and in the thousand years after him, were the peoples of the Mediterranean. This may appear improbable to us today, because we are apt to judge these people from present-day appearances. But that is a great mistake.
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Editor’s note: Read “The face of Classical Europe”
– Greece (here) and Rome (here).
Recently I was asked these questions:
Are there any prospects that White Hispanics in Mexico and other Latin American countries might be willing to participate in a general revival of White interests? Or are they too cramped by the label Latino to identify as White? Or are racial categories in Latin America so imperceptible—due to the subtle gradations of white, near-white, off-white, almost white, mestizo—that forging a White identity is impossible?
I responded thus:
“Latin” America is in a far worse shape than the North. With 500 years of miscegenating experience these guys [“whites”] have lost almost all pride of their white skin (what remains of it). I have some writings about the subject in Spanish.
However, there’s something important missing in my reply. The real trouble I see in this part of the continent lies in the fact that, once you tolerate a few Amerindian genes in your bloodline, the race barrier is gone. The reason of this is not complicated. Due to Mendel laws, if you have an Amerind ancestor, even if you are predominantly white some of your offspring will come up darker that the rest.
This for example is a 1960s photo of my cousins of two different families when they were children. (The blondest one passed away a couple of years ago as a mature adult.) You can see that my cousin at the bottom is darker than the one who had Scandinavian blond hair, his (now deceased) brother. This makes my point. Once you have darker brethren the ethnic barrier collapses within your psyche. You won’t be dismayed when, say, your whitest son starts dating a swarthy girl in Mexico because you already produced a child who, phenotypically, cannot be considered properly white.
This behavior produces a downward spiral of miscegenation due to the fact that most Mexicans are browns. The whitest genes dilute more and more in each generation, insofar as the browns are prolific and phenotypical whites not.
I have lived half a century in Mexico. I know the dynamics of mestization. Several people in white nationalism have criticized my one-drop-rule stance. For example, Andrew Anglin wrote about me: “He gets way into the Nordic stuff in a way that I find basically religious.” That’s only because Anglin et al completely ignore the psychological dynamics of mestization, especially the loyalties with swarthier offspring and cousins and uncles and aunts—and thus with who’s dating your daughter—once your bloodline is not pure.
Earlier this month I said, “Race-wise Americans should consider the sociology down the south of Río Grande.” However, I acknowledge it must be difficult for an American or European to figure out the psychological aspects of blood mixing throughout Latin America, unless he has lived in one of these countries for a long time.
This is a 2013 threaded comment in this blog:
The average human being in any walk of life, irrespective of class, sex, faith, culture, education, etc., can only grasp facts through an extremely summarized, simplified prism. In other words, the overwhelming majority of people can only think in terms of platitudes and clichés—the few ones that can think at all. Therefore, it is understandable that the average white nationalist feels uncomfortable with a nuanced view of the race question. Raw, complex facts don’t fit well in a cartoonish narrative.
Most Whites are stupid, period. The regular white nationalist is less dumb than the common White on the street, but not by a large margin. Try to discuss the historical onus of Christianity for the White race or hint at violence as a legitimate political tool (Breivik, e.g.), and most of them will either walk away from you or try to shut you down.
A shame that the author of the above comment is the same miscreant from Brazil whose behavior I exposed elsewhere. I wish an Aryan had written it!
The threaded comment can be directed not only to those white nationalists who won’t break away from our parents’ toxic religion, but also those who believe in 9/11 or JFK assassination nonsense (the overwhelming majority of white nationalists, according to a Daily Stormer poll); cannot grasp the subtleties of what I call B-type bicausalism but insist in thinking Jew is the root-cause of all ills, therefore cannot even read Pierce’s non-fiction book demonstrating that the mess started well before kike takeover or his fictional book about the proper use of violence (see my latest post on The Day of the Rope). They cannot even do the most elemental research about the financial accident that is coming.
Moreover, many white nationalists cannot tolerate anything but the most demented form of egalitarianism regarding Europeans. This is a rant from Australia I did not let pass yesterday:
All this talk about who is white in Europe is a waste of time and you are all delusional nordicists. After insulting Italy and Greece and Spain you are going to lose your last hope of any nordic blood surviving beyond 2020. This is largely the fault of American nordicist community who believe that Italians and Greeks and Spanish are like Mexicans… If you go to Greece or read the obituries of Greek and Italian newspapers you will see that that they are white people you morons… Jews control the world. It is all over… Instead of being united, nordicists in America just played into the hands of the Jews, that is how fucking stupid they are… So fuck all you nordic cunts. I hope the muslims kill you all and the niggers rape your daughters and mothers and then throw them to the Jews.
This Aussie does not even know that I’m not an American. Like him other white nationalists become mad as hell as the typical liberal when confronted with the fact that there was a degree of mongrelization in some parts of Europe before our times and hinting—The horror! You must be Lord Voldemort!—that less mixed whites have better genes than the mudbloods. See the most scholarly article in this blog about racial studies, whose author is a Spaniard, not a North American “nordicist.”
White nationalists really cannot break away from biological egalitarianism, not even the pundits who refrain from profanities. Stupid indeed…
Were the Greeks blond and blue-eyed?
In 2013 I translated this article from the Spanish blogsite Evropa Soberana in fragmented form. Now that I am reviewing The Fair Race’s Darkest Hour for the 2015 edition, I would like to see it reproduced here in a single entry:
I remember a movie that came out in 2004. Troy was called. Naturally, many fans of Greece went to see it quite interested; some of them because they sincerely admired Hellas and its legacy. But some uncultivated specimens attended the theaters too. Everyone knows that, in our day, Greece is regarded as a mark of snobbery and sophistication even though you do not know who Orion was, or what was the color of Achilles’ hair according to mythology. The movie’s Helen (one with a look of a neighborhood slut) and Achilles (Brad Pitt) were rather cute. Adding the special effects, advertising and usual movie attendance there was no reason not to see this movie that, incidentally, is crap except for a few redeemable moments.
Upon first glance at the big screen, one of the many reactions that could be heard from the mouth of alleged scholarly individuals, was something like the following:
Outrageous: Achilles and Helen, blond and blue-eyed! Oh tragedy! Oh tantrum! Such a huge stupidity! Irreparable affront! It is obvious that Nazism, fascism, Nordicism, Francoism, anti-Semitism, homophobia and sexism are booming in Hollywood, because who would have the crazy notion to represent the Greeks as blond, when their phenotype was Mediterranean? Only the Americans could be so uneducated and egocentric and ethnocentric and Eurocentric and fascists and Nazis and blah blah…
These good people were not outraged by the desecration of The Iliad; for the absurd and fallacious script, for representing Achilles like an Australian surfer, or Helen as a cunt or the great kings as truckers of a brothel. No. They didn’t give a hoot about that. What mattered was leaving very clearly that they were sophisticated people, conscious of what was happening and that, besides being progressive democrats and international multi-culturalists without blemish, and able to pronounce “phenotype” without binding the tongue, they were also sufficiently “sincere admirers of Greece” to be indignant and losing their monocles before a blond Achilles.
The same could be said about the ultra-educated reaction to the movie 300. When it was released, we could see an outraged mass (and when we say “outraged” we are saying really outraged) complaining in the most grotesque way, by the presence here and there, of blond Spartans throughout the movie—fascist xenophobia by Hollywood and the like. How easy it is for the big mouths when there are large doses of daring ignorance involved, and when they have no idea what it stands to reason.
What I did not expect was to hear similar statements from the admirers of classical culture: people that one generously assumes they have read the Greco-Roman works or that are minimally informed—at least enough to not put one’s foot in it in a such a loudly manner. For Achilles, considered the greatest warrior of all time, and sole and exclusive holder of the holy anger, is described in The Iliad as blond, along with an overwhelming proportion of heroes, heroines, gods, goddesses—and even slaves considered desirable and worthy for the harem of the Greek warriors to seed the world with good genes.
The same could be said of the Spartans if we consider the physical appearance of their northern Dorian ancestors, who had come “among the snows” according to Herodotus. In fact, the movie 300 was too generous with the number of Spartans of dark hair, and too stingy with the number of blonds.
Whoever declares himself an admirer of classical European culture (Greece and Rome) and, at the same time, asserts that it was founded by swarthy, Mediterraneans-like-me folks is placing himself in the most uncomfortable form of self-consciousness. As I have said, if such individual really admired the classical world and bothered to read the classical works, he would have ascertained to what extent Nordic blood prevailed in the leaders of both Greece and Rome—especially in Greece. In short, those who claim being ultra-fans of Greece, Rome or both only throw garbage on themselves by demonstrating that they had not even read the original writings.
There are many truths about Nordic blood and Hellas but perhaps the most eloquent and overwhelming truth is that Greek literature is full of references to the appearance of the heroes and gods because the Greeks liked to place adjectives on all the characters, and nicknames and epithets representing their presence. So much so that it is really hard to find a swarthy character. In the case, for example, of Pindar, it is a real scandal: there is not a single character that is not “blonde,” “golden,” “white,” “of snowy arms,” and therefore “godlike.”
The blue eyes were described as γλαυκώπισ (glaukopis), which derives from γλαῦκος (glaukos), “brilliant,” “shiny.” The Roman writer Aulus Gellius, in his Attic Nights describes the concept of colors in a conversation between a Greek and a Roman. The Roman tells the Greek that glaucum (from which derives the Castilian glaucous) means gray-blue, and the Greek translates glaukopis into Latin as caesia, “sky,” i.e., sky blue. As Günther observes, the very word “iris,” of Greek origin, that describes the color of the eye, could only have been chosen by a people whom clear and bright eye colors dominated (blue, green or gray), and that a predominately swarthy people would have never compared the eye color with the image of the rainbow.
The Greek word for blond was ξανθός (xanthus), “yellow,” “gold,” “blond.” The xanthus color in the hair, as well as extreme beauty, light skin, high height, athletic build and luminous eyes were considered by the Greeks as proof of divine descent.
The physical appearance of Greek gods and heroes
Demeter as it was conceived by the Greeks. We must remember that the statues had a deeply sacred and religious character for the Hellenes and that, in addition of being works of art, they were also the height of geometric feeling and engineering, since the balance had to be perfect. The Greeks, who had a great knowledge of the analyses of features, represented in their statues not only beautiful people, but beautiful people with a necessarily beautiful soul.
There is a persistent tendency among the Hellenes to describe their idols as “dazzling,” “radiant,” “shiny,” “bright,” “full of light,” etc., something that very obviously correspond to a barely pigmented, “Nordic” appearance. To be more direct, I’ll omit these ambiguous quotes and focus on the concrete: the specific references to the color of skin, eyes, hair, and more. Where possible I’ve inserted the works, specific chapters and verses so that anyone can refer to the original passage.
• Demeter is described as “the blonde Demeter” in The Iliad (Song V: 500) and in Hymn to Demeter (I: 302), based on the mysteries of Eleusis. It is generally considered a matriarchal and telluric goddess from the East and of the pre-Indo-European peoples of Greece. However, here we should be inclined to think that, at best, she was a Europeanized goddess by the Greeks, integrated into their pantheon. The very name of Demeter comes from Dea Mater (Mother Goddess) and therefore would, in a sense, be the counterpart of Deus Pater—Zeus Pater or Jupiter, Dyaus Piter.
• Persephone, daughter of Demeter, is described as “white-armed” by Hesiod (Theogony: 913). At least it is clear here that Persephone was not a brown skinned goddess, nor that her physique coincided with the “Mediterranean” type. It is more reasonable to assume that her appearance was, at best, predominantly Nordic.
• Athena, the daughter of Zeus, goddess of wisdom, insight, cunning and strategic warfare in The Iliad, is described no more no less than a total of 57 times as “blue eyed” (in some variations, “green eyed”), and in The Odyssey a comparable number of times. Pindar referred to her as xanthus and glaukopis, meaning “blonde, blue-eyed.” Hesiod is content to call her “of green eyes” in his Theogony (15, 573, 587, 890 and 924), as well as Alcaeus and Simonides; while the Roman Ovid, in his Metamorphoses, which tells the perdition of Arachne, calls the goddess “manly and blond maiden.”
• Hera, the heavenly wife of Zeus, is called “white-armed” by Hesiod (Theogony, 315), while Homer called her “of snowy arms” and “white-armed goddess” at least thirteen times in The Iliad (I: 55, 195, 208, 572. 595, III 121, V: 775, 784; VIII: 350, 381, 484; XV: 78, 130).
• Zephyrus, the progenitor of Eros along with Iris, is described by Alcaeus (VII-VI centuries BCE) as “golden hair Zephyr” (Hymn to Eros, fragment V, 327).
• Eros, the god of eroticism, considered “the most terrible of the gods,” is described by an unknown, archaic Greek author as “golden-haired Eros.”
• Apollo as it was conceived by the very Greek sculptors. We are talking about a Nordic-white racial type slightly Armenized. Along with Athena, he was the most worshiped god throughout Greece, and particularly loved in Sparta.
Apollo is described by Alcaeus as “fair-haired Phoebus.” Phoebus is Apollo. On the other hand, Alcman of Sparta, Simonides (paean to Delos, 84), and an anonymous author, call Apollo “of golden hair,” while another epithet of his by Góngora—a Spanish author of the Renaissance but based on classic literary evidence—is “blond archpoet.” The famous Sappho of Lesbos speaks of “golden-haired Phoebus” in her hymn to Artemis.
• The god Rhadamanthus, son of Zeus and Europa, is described as blond in The Odyssey, and Strabo calls him “the blond Rhadamanthus” in his Geographica (Book III, 11-13).
• Dionysus is called by Hesiod “golden-haired” (Theogony 947).
• Hecate, goddess of the wilderness and also of the Parthians, is described by an unknown Greek poet as “golden haired Hecate, daughter of Zeus.”
• Artemis (illustration), the sister of Apollo is described by Sappho and Anacreon (Hymn to Artemis) as “blond daughter of Zeus.”
• The goddess Thetis, mother of Achilles, is called by Hesiod “of silver feet” (Theogony 1007), and by Homer “of silvery feet” (Iliad, I: 538, 556, IX : 410; XVI : 574, XVIII : 369, 381, XIV:89). Needless to say that a brown-skinned woman cannot have silvery feet: this is an attribute of extremely pale women.
• The Eunice and Hipponoe mermaids are described as “rosy-armed” by Hesiod (Theogony, ll. 240-264).
• Aphrodite, daughter of Zeus, goddess of love, beauty and female eroticism, is always described as a blonde. Its conventional title is almost always “Golden Aphrodite.” Ibycus (in Ode to Polycrates) calls Aphrodite “Cypris of blond hair.” Aphrodite held the title of Cypris (Lady of Cyprus) because the Greeks believed she was born in Cyprus, where she was particularly revered. In Hesiod’s Theogony she is called “golden Aphrodite” (824, 962, 975, 1006 and 1015) and “very golden Aphrodite” (980). In Homer’s Iliad we have “Aura Aphrodite” (IX: 389), and in The Odyssey as “golden haired.”
• The Graces were described by Ibycus as “green eyed” (fragment papery, PMG 288).
Above I listed Wilhelm Sieglin’s conclusions regarding the Hellenic pantheon as a whole. Let us now see the heroes.
• Helen, considered the most beautiful woman ever and an indirect cause of the Trojan War, was described by Stesichorus, Sappho (first book of poems, Alexandrian compilation) and Ibycus as “the blonde Helen” (Ode to Polycrates).
• King Menelaus of Sparta, absolute model of noble warrior, brother of Agamemnon and legitimate husband of Helen is many times “the blond Menelaus” both in The Iliad (a minimum of fourteen times, III: 284, IV: 183, 210, X: 240, XI: 125; XVII: 6, 18, 113, 124, 578, 673, 684, XXIII: 293, 438) and The Odyssey. Peisander described him as xanthokómes, mégas en glaukómmatos, meaning “blond of big blue eyes.” In Greek mythology, Menelaus is one of the few heroes who achieved immortality in the Islands of the Blessed.
• Cassandra, the daughter of Agamemnon and sister of Orestes, is described by Philoxenus of Cythera with “golden curls,” and by Ibycus as “green-eyed Cassandra.”
• Meleager is described as “the blond Meleager” by Homer (Iliad, II: 642), and in his Argonautica
Apollonius of Rhodes also describes him as blond.
• Patroclus, the teacher and friend of Achilles, is described as blond by Dion of Prusa.
• Heracles is described as strongly built and of curly blond hair, among others, by Apollonius of Rhodes in Argonautica.
• Achilles, considered the greatest warrior of the past, present and future, is described as blond by Homer in the Iliad when he is about to attack Agamemnon and, to avoid it, the goddess Athena retains him “and seized the son of Peleus by his yellow hair” (I:197).
• The Greek hero Ajax (Aias in the Iliad) is described as blond.
• Hector, the Trojan hero,[1] is described as swarthy in the Iliad.
• Odysseus, king of Ithaca, Achaean hero at Troy and protagonist of Homer’s Odyssey, is generally considered as swarthy. However, this can be tempered. Although he is described as white skinned and “dark bearded” in The Odyssey, his hair ishyakinthos, i.e., color of hyacinths. Traditionally this color was translated as “brown” but it was also said that the hyacinths grown in Greece were of a red variety. If true, that would make Odysseus red-haired.
• Odysseus in any case differs from the Greek hero prototype: tall, slender and blond. It was described as lower than Agamemnon but with broader shoulders and chest “like a ram” according to Priam, king of Troy. This could more likely be a physical type of a Red Nordid [2] than a typical white Nordid Greek hero. It should also be mentioned that Homer used so frequently to call “blonds” his heroes that, in two lapses, he described Odysseus’ hair as xanthos in The Odyssey.
• Laertes, the father of Odysseus, was blond according to Homer’s Odyssey.
• Penelope, Odysseus’ wife, and queen of Ithaca, was blonde in Homer’s Odyssey.
• Telemachus, son of Odysseus and Penelope, was blond in Homer’s Odyssey.
• Briseis, the favorite slave in the harem of Achilles—captured in one of his raids, and treated like a queen in golden captivity—was “golden haired.”
• Agamede, daughter of Augeas and wife of Mulius, was “the blonde Agamede” according to Homer (Iliad, XI: 740).
• In his Argonautica Apollonius of Rhodes describes Jason and all the Argonauts as blond. The Argonauts were a männerbund: a confederation of warriors which gathered early Greek heroes, many direct children of the gods who laid the foundations of the legends and fathered the later heroes, often with divine mediation. They took their name from Argos, the ship they were traveling and did their Viking-style landings.
Below I reproduce some passages of Nordic phenotypes in Greek literature. Note that these are only a few examples of what exists in all of Greek literature:
• “Blonder hairs than a torch” (Sappho of Lesbos, talking about her daughter in Book V of her Alexandrian compilation).
• “Galatea of golden hair” (Philoxenus of Cythera, The Cyclops or Galatea).
• “…with a hair of gold and a silver face” (Alcman of Sparta, praising a maiden during a car race).
• “…happy girl of golden curls” (Alcman of Sparta, in honor of a Spartan poetess).
• “…blonde Lacedaemonians… of golden hair” (Bacchylides, talking about the young Spartans).
• Dicaearchus described Theban women as “blonde.”
The German scholar Wilhelm Sieglin (1855-1935) collected all the passages of Greek mythology which referred to the appearance of gods and heroes. From among the gods and goddesses, 60 were blond and 35 swarthy-skinned. Of the latter, 29 were chthonic-telluric divinities; marine deities such as Poseidon, or deities from the underworld. All of these came from the ancient pre-Aryan mythology of Greece. Of the mythological heroes, 140 were blond and 8 swarthy.
In this article, we have seen many instances of mythological characters, which is important because it provides us valuable information about the ideal of divinity and perfection of the ancient Greeks and points out that their values were identified with the North and the “Nordic” racial type. However, Sieglin also took into account the passages describing the appearance of real historical characters. Thus, of 122 prominent people of ancient Greece whose appearance is described in the texts, 109 were light haired (blond or red), and 13 swarthy.
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See also:
“The face of Classical Europe (II):
Were the Romans blond and blue-eyed?”
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Footnotes:
[1] “Trojan”—i.e., a non-Greek.
[2] An explanation of terms like “red Nordid,” “slightly Armenized,” etc., appears in other article of the website Evropa Soberana, also reproduced in this blog.
CHAPTER 1:
THE STAR CHILD
A dream in Madrid
The day after my birthday in 2011 I received a wonderful gift, a long letter in Spanish, from which I translate here only one of the opening paragraphs:
You see, like you I was raised and educated in Mexico, where I was taught from school and the official media to despise my people and consider myself a mestizo. Had it not been for the rectifier comments of my parents probably I would be one of those many Criollos waving an enemy flag as if it was my own. The point is that it gradually dawned on me that the Mexican society was multiracial garbage where the Mongoloid-American element has replaced the European element, so causing the current state of anarchy and endemic violence.
“Criollos” or “Creoles” were the children of Spaniards born in the New World who had no drop of Amerind blood. It’s true what the Criollo said, whom I shall refer to as “Ibero,” that in Mexican public education Indian blood far outweighs the Spanish. So true that even some phenotypically Creole people are more identified with the American-Mongoloid element than with their European roots. No wonder the popular Mexican genius says, “Mexico is a surreal country.”
Such surrealism is a direct result of the continental experiment of the Counter-Reformation to genetically mix the European-Iberian with the American-Mongoloid. Never before it had been attempted a project of biological and social engineering on a continental scale in previous centuries and millennia! While the Spaniards used to talk of limpieza de sangre (purity of blood) and a caste system prevailed in the Americas, with the peninsular Spaniards and the Criollos at the top of the pyramid, the desire to exploit economically the New World alongside the universalism of the papacy broke natural barriers between what, following William Pierce, were two different species of humans. The mix of European and Indian worsened considerably with the massive importation of blacks to the mainland. Few know that more blacks arrived in the Spanish and Portuguese colonies of America than to the colonies of their Anglo northern neighbors. The difference is that here they amalgamated earlier, resulting in the formation of a crossbreed stock of the three races that explains the falling behind of the nations south of the Río Bravo.
In the mid 1970s I studied two years at the Madrid School of Mexico City. Back then most of my peers were Caucasian, some even blond: children of refugees of the Franco regime. (The school I knew no longer exist. On February 16, 2014 I received a visual shock when seeing more than a dozen classmates of one of my nephews from the Madrid. There was only one that might be considered white.) The Viceroyalty of New Spain lasted exactly three hundred years, from 1521 to 1821. In one of the history lessons I received in the Madrid School, the teacher revealed that the New Spaniards amused themselves by classifying the mixtures between the three races. Note that in the list below, a transcript of the footnotes of the sixteen illustrations of various Mexican parents with their children, the “Morisco” should not be confused with the peninsular Moor, or “Chino” with the inhabitant of China, or “Gíbaro” with the Amazonian Jívaro tribe:
1.- Spanish with Indian, mestizo
2.- Mestizo with Spanish, castizo
3.- Castizo with Spanish, Spanish
4.- Spanish with mora [negress], mulatto
5.- Mulatto with Spanish, morisco
6.- Morisco with Spanish, chino
7.- Chino with Indian, salta atrás
8.- Salta atrás with mulatto, lobo [literally, wolf]
9.- Lobo with china, gíbaro
10.- Gíbaro with mulatta, albarazado
11.- Albarazado with negro, cambujo
12.- Cambujo with Indian, sambaigo
13.- Sambaigo with loba, calpamulato
14.- Calpamulato with cambuja, tente en el aire [literally, stay in the air]
15.- Tente en el aire con mulatta, noteentiendo [literally, I don’t get you]
16.- Noteentiendo with Indian, tornatrás [literally, jump back]
(The Jews were not included in this melting-pot list of the three races as the Inquisition always kept them at bay; although some say that every Spanish has at least a drop of Jewish blood.) In today’s Mexico these New Spaniard terms are no longer used but the naco, analogous to the North American nigger, is used to refer disparagingly the mestizo with pronounced Amerind features.
In a coffeehouse in the center of Tlalpan in Mexico City, on January 26, 2012 to be exact (as good autobiographer, I keep a diary), I personally met Ibero, the author of the above-cited epistle, when he returned from his stay in Spain. After a long conversation we agreed that we would start a radio program for Latin American Creoles, and that we would meet on Saturday to plan the details. Ibero spoke to cancel the appointment the same week we met and mysteriously did not answer my numerous e-mails. I let time pass and decided to phone him more than a year later, on 31 March 2013. His answer was laconic, and the tone of his voice was not benign. I forgot the matter but later that year, on December 14, Ibero called back. He was very apologetic; insisted on an appointment that afternoon, and we met at another coffeehouse in Tlalpan, near where I live, El caldero chorreado (a translation of The leaky cauldron), in honor of the Harry Potter movie that Alfonso Cuarón filmed.
After coffee I invited Ibero to see my bookshelves, which are under my sister’s house. All the talk had been, from the coffeehouse, friendly until for some reason the subject of Mediterraneans and Nordics was brought up. I was surprised that, with bilious zeal, Ibero said something like: “We [the Mediterraneans] have saved them [the Europeans] more than once!” Ibero ignores that the ruling castes of the ancient Greeks and Romans were Nordic, as shown in FR. Even in the early Middle Ages, Charles Martel, as a Frank, came from a Germanic tribe. But I was surprised when I told him that, to save myself from the currency crisis that is coming, it would be ideal to move to Iceland. I did not record the conversation, I just wrote down what he said: “They kill you!,” “They’d kill us!” or “They’ll kill us!” (when writing the diary I was not sure which of those phrases had been the most accurate and wrote down all three). He meant that the Icelanders would kill us if we dared to emigrate there. I was shocked because I thought it was obvious that the nacos would terminate us—not the Aryans—after the collapse of the dollar leads to social chaos in the largest metropolis in Latin America. I was stunned at Ibero’s vehemence and did not say anything. But when I showed him in a bookshelf the 2011 edition of Arthur Kemp’s March of the Titans, he got very upset. Although I do not remember the specific reason of the anger, the image of Ibero greatly exalted when showing him the book is very much present.
I feel bound to say that on my recent trip to the United Kingdom I visited Kemp in an ideal village to live: far from traitorous London and where I saw no people of color. Years ago Kemp’s car was vandalized by the antifa while working in the British National Party, so I’ll omit mention where he now lives. Suffice it to say that he was very kind to me, a real tourist guide. He took me in his car to Chester and several places of interest: beautiful English countryside far from the Babel of the large British cities. My talks with Arthur in one of the very small towns we visited revealed something I suspected but was not sure.
The anger not only of Ibero, but of a good portion of the white nationalist community about March of the Titans is due to such an elemental truth that it requires complete brainwashing by racial egalitarianism not to see it: The concept “Nordic” refers to those whites who are less mixed. It’s that simple. No one who reads Pierce or Kemp fails to see so elementary fact.
History is the tallest tower of experience, wrote Van Loon, the queen of the humanities; and he who fails to base his understanding of race on it—classics like Gobineau, Chamberlain and Günther—won’t learn the Letter A of racial studies. Most white nationalists persist in not seeing what they have in front of their noses and claim that those who have lived for millennia in the Mediterranean, so close to the Levant and Africa, have virtually the same percentage of non-whites genes that Scandinavians. Not only many so-called white nationalists cling to the absurd premise that the mixture was negligible. Those Mediterraneans with inferiority complex so take this revelation like a bomb that Arthur’s family suffered harassment by e-mail from a Greek man of very dark skin, the stalker came to be called, who felt insulted for the book.
Before I met Arthur I supposed the critique of Christianity by Kemp in a book that took years to investigate was a factor of the visceral rejection of March of the Titans coming from many white nationalists and Mediterraneanists. In the “very small town” I won’t name I became disabused. Questioning Arthur I realized that the cause was simply the most abject state of denial before the elemental on the part of those who had browsed the online version of the book. (Ignorant racists because, as I told Kemp, he had not done anything but “reinventing the wheel” already devised by Gobineau.) And this, even though Kemp was always very polite in his texts by adding, immediately afterwards, that not all Spanish, Greek, Slav or Balkan inhabitants had suffered considerable miscegenation. Qualifying his findings in each chapter was not enough. The mere fact of making discriminative distinctions drives crazy the “racists” who are currently “fighting” the dogma of equality, Ibero included.
Following my meeting with Ibero in El caldero chorreado he invited me to what, as I understood, would be a meeting of Creole nationalists to be held on 21 December. I hesitated but decided to go at the last minute. Besides Ibero I had not met anyone knowledgeable of “white nationalist” literature over the internet, and despite our differences I could not resist the temptation of meeting more people that, like Ibero, were familiar with the subject.
When I parked my car on the street Mecanógrafos in the Sifón neighborhood, where the meeting was held, I was struck by the rock music played in one of the houses. I thought some naco neighbors were having a party and wondered if the noise would mar our meeting. Imagine my surprise to learn that the “music” came exactly from Ibero’s friend’s home! In announcing my arrival to the woman who opened a window, she summoned the one who had invited me. Another surprise: with Ibero a guy on costume with a swastika on his arm opened the door! What left an impression on me was that Ibero’s companion was not Criollo. He was clearly a hybrid whose Mongoloid-American element stand out. As a courtesy, I won’t mention his name but in this book we shall call him “Mestizo.”
Upon entering the party—not a meeting of intellectuals as I had imagined—I was surprised again to see it be held in winter outdoors. At the back of the yard I saw a fabric with the sign of the German SS and another with the Blade of Burgundy: Nazism and Creole nationalism. In my idealized vision I had imagined people like, say, the racially conscious gentlemen of the London Forum I would meet the month before last. But the anti-music and outdoor December party were the opposite: they would perform a crude pagan celebration at midnight, a popular holiday condemned by the pope. More surprising still was that among a few whites were more people of swarthy skin. I could not believe it and the situation turned openly surreal—the surrealism that Mexicans are fond to self-parody—when the friendly Mestizo with his swastika on the arm said “I’m white” to a group of guests, standing and drinking alcoholic beverages. I remembered an adolescent story of Arturo’s follies, one of my classmates of the Madrid School. Arturo once got into his car some transvestites and the police stopped him. One of them made a scene by yelling at the police: “I have vagina! I have vagina!…” Arturo commented that, if he said that, it was obvious that he did not have one. The same is true of those airing from the rooftops that they are “white.” Although I spoke some time in the yard’s party with Ibero, Mestizo and a Punk who showed me the wounds of his fights against the antifas, I could not long stand the music and the cold and left. And yes: the trio was very kind to me and accompanied me off the street.
The following month, the first Sunday of 2014, I saw again Ibero and Mestizo but this time in the Casa del Té—a place chosen by me—in the Condesa neighborhood where, without quarreling, I informed them that I was the staunchest nordicist in the Anglophone blogosphere. I explained that it was all a platonic love for the nymph Catalina when I was in my early twenties. It was then that Ibero confessed that he did not read my blog, and I assumed that the cause was precisely the nordicist articles I was reproducing and my open contempt for Spain. Let’s recall that in FR I pick texts by William Pierce and Kenneth Clark where it is alleged that the Iberian Visigoths allowed to be duped by Christianity, thus breaking their ancient taboo of never mixing with non-Goths, and henceforward Spain had not contributed substantially to the development of the ideas that create Civilization. But what Ibero and Mestizo ignored is that my nordicism obeyed a tragedy that prevented me to relate, among other realities of life, with Catalina (tragedy that I’ll tell in the long chapter “In Search for the Soulmate,” although I mention some of it in the first book of HS).
Although our differences were irreconcilable, I felt very curious to know a little more about the group. In a couple of weekends after a flu that hit me, Mestizo and I met in other places: the first one, a solitary coffee shop on a side of the central church in Coyoacán; the second, at a restaurant in Paseo de la Reforma with distant group members (Ibero missed those meetings while Punk had problems with the law). At the last meeting I witnessed another incredibly surreal scene. Fabián, who barely knew the group had invited one Gabriel at the meeting: a subject with light skin but whose brachycephalic head denoted rude Indian ancestry. Mestizo degraded Gabriel in front of me, Fabián and Pedro—a son of Spaniards—by telling the other mestizo that, due to his Indian-white mixed breed, he could not belong to the group. Gabriel, who had arrived wearing Nazi paraphernalia, was a young man with good feelings and the degradation ceremony distressed me so much that I left the table. Even for Pedro, an authentic Criollo, it seemed excessive what Mestizo did to the other mestizo for being mestizo, and tried to make modest amends.
If we keep in mind that the ethno-state that will emerge in North America will have to know the peculiar psychology of her southern neighbors, you will understand why I mention such colorful anecdotes. The racial complex of the Mexicans is not limited to Mestizo. There is much “coconut” in the country: people brown outside and white inside. Even so-called neo-Nazi groups in Mexico are composed mostly of this type of people. I have seen in the subway of the big city very dark-skinned brown women with bleaching creams on their arms, and have heard of a mother who disowned her daughter for not having being born white. (Mrs. Hypocrite!: she was the one who married a very dark-skinned man!)
Surrealism also occurs in reverse, and even among the Mexican intelligentsia. A family member told the bizarre story about a man who visited my parents’ house: the partner of the former director of the Madrid School, Cristina Barros, granddaughter of the famous Justo Sierra. (Cristina’s daughter, Isabel, was fair-headed, perfectly dolichocephalic and of sublime facial features. To me she always seemed a nymph of pure “nordish” stock but, in reality, her blood was of the most Aryan type existing among Spaniards. She and her family travel with Mexican passports.) Cristina’s partner, whose name escapes me, said with total vehemence that he was “a pure Indian”—something that contradicted all appearances! Although it may seem laughable, there are not only “coconuts” aspiring to white in Mexico, but whites who repudiate their Creole blood as well. We cannot understand the impossible chimera of different ethnic groups that is now called “Mexico”—Indians that not even speak Spanish, a few Criollos, the full range of mestizos and dark-skinned browns with negro blood—if one ignores the psychic toll that such concoction of races caused.
The last time I saw Ibero and Mestizo was on 19 April this year I write in a homely meeting at which only these two attended. The other group members are hobbyists, as they take “Criollo” preservation more like a hobby than a profession. In the meeting Ibero said such an aberration that I won’t sit and take it.
He said, as I annotated the following day, that he did not mind the blond hair or blue eye to become extinct “provided the generic white survive,” i.e., the non-Aryan, peninsular Spaniard like him. Taking into account that I am devoted body and soul to the archetype of the nymph Catalina we did not see or talked again after that meeting; but that night I discovered that Mestizo had better feelings, as he was concerned that the blue-eyed blonds became extinct.
If we translate to Oldspeak Ibero’s vocabulary his words mean something like: “I don’t care that the white race is extinguished always providing the Criollo-types survive,” that is, the mudbloods, as the vast majority of Creoles are not even remotely as pure whites as Catalina or Isabel.
Ibero turned out to be my ideological antipode insofar I am so devoted to the archetype of my hyper-Nordic Catalina as that feudal nobility of the 12th century who fabled with an inaccessible and deified woman. Since childhood, my mind and my most cherished taste for those I fancy have been clearly and inexorably medieval.
The semantic trap in Ibero’s ideology is to call generic white those who are not. “White” as I said in FR refers to the European mixture that occurred in the United States and Canada before the migration of Jews in the late 19th century. Ibero and Mestizo abuse the term by referring to those folk that are far from the Aryan paradigm—Aryans that still exist, though they are very few, in Latin America. (The statistics of the article with the title of “Blanco” in the Spanish-written Wikipedia are misleading: they are based on surveys of mestizo-Americans that, as Mestizo does, call themselves “white” or “of white ancestry”.) Ibero’s stance is aggravated by granting amnesty to people who, without a doubt, are as mestizos as his colleague: accused physiognomies that remind me of the Moorish actors I have seen in several Spanish TV series filmed in the peninsula. “Generic white” does not mean Indo-European. Ibero misuses language as mestizo-Americans abuse words like “Latino” or “Hispanic” in the United States to refer to immigrants of the color of poop.
Although Mestizo has good feelings, cognitively he is a goner because, unlike the Brazilian, he has no objection to breed, as Ibero.
The latter is what the Spanish-speaking Metapedia denominates “mediterraneanist”: people who believe that the “meds” are superior to the Nordic.
In my discussions with Ibero I noticed he has got a clear animosity toward the real Aryans. In the last meeting I saw them he told me that those who fought with most courage in World War II were the Spaniards; and when I mentioned the looming monetary and energy crises he said he was hopeful that Spain would be saved. That is what matters to him.
I mention these stories because, I believe, Sebastian Ernst Ronin’s critique of white nationalism, a late version of American universalism, is correct. Ronin claims that all nationalism is ultimately ethno-nationalism, and that it makes no sense to use the word “white” in Europe.
The case of Ibero illustrates it. Though born in Mexico, Ibero is an ethno-nationalist (a Creole nationalist) to use Ronin’s language, not a “white nationalist.” He apparently has no Indian blood: his heart is in Spain or, rather, in an Hispanic America. Extrapolating the concept of “white race” to Europe is launching into a fool’s errand. Doing it in Spain would literally charge at windmills for the simple fact that many of the “meds” are not even white. Most people of the Iberian Peninsula will identify with other “meds” and, what is infinitely worse, with clearly mesticized people like the Hispanic Americans. Ronin is right: you cannot create “white” awareness among WASPs and MEDs of Europe or Latin America, including authentic Criollos. Perhaps it is worth mentioning that, the day of the pagan party outdoors, Ibero drove back some of the guests: pure English girls living in Mexico. When Ibero’s ideology—whom I repeat: has no-Amerindian blood—came up, one of these English said: “But you’re not white.”
The key to the whole thing is to notice how the inferiority complex of the Mediterranean, so well exemplified in Ibero, sometimes almost comes to desire the extinction of the real whites. It’s not only bothering he does not care that blue-eyed blonds become extinct—presumably, only an eccentric and expendable subset of the “generic white” in his mind. When I was on speaking terms with him I always detected a kind of peevishness towards them. And what’s scary is inferred from this, taking into account the harsh criticism of Ronin to white nationalism.
Although he has no Jewish blood, Ibero is a kind of Jew as he uses his Iberian genotype and phenotype as platform and inferiority complex to degrade the competition. And the competition is no less than the true white. Ibero is, as his internet pennames denote, an “Iberolobo,” a “Peninsular.” He never emphasizes, as I do, the fact that the peninsular Portuguese irreparably tarnished their genes with sub-Saharan, African blood. Although he and Mestizo—especially Ibero—have a good grasp of the content of white nationalist blogs for English speakers, Ibero’s mind orbits around another gravitational field: Spain and its American transplant. He is a silent scholar of English blogs only as inspirational material on how to develop a “Criollo” equivalent in the Americas. By remembering his outburst against Icelanders when I told him if I had money I would move there—with true Vikings genetically speaking—, we will see something fundamental. I never heard from Ibero a similar rebuff against the Mediterraneans, Amerinds, mestizos or Jews. Only the nordish peoples seem to arouse his anger.
I will be told that the case of Ibero is eccentric, and that it is illogical to generalize from an isolated case. But it is not so isolated. Drawing on my recent trip to London I will tell something I saw at the Millennium Bridge.
I joined a walking tour on the bridge led by a young man who spoke, in Spanish, of the desire to divorce of Henry VIII as if it was “a tantrum of a brat” which the Pope did not grant. Although many Spaniards have lost their faith, you may still feel the cultural inertia of previous centuries. Ibero himself, who is not Catholic, has told me he does not like the English. Similarly to the tour for Spaniards, contemporary nationalism reinforces ancient grudges between the nations. Europeans are not united by a common lack of skin melanin! Unlike them I do not care if the divorce was legitimate; only that the establishment of an independent church by Henry VIII helped to break the monolithic power of the Catholic Church which had chained the thought of the white man throughout Europe. An old-styled nationalist in Spain would never reason that way!
To be fair to Ibero, I must make it clear that his anti-nordicism can go completely unnoticed unless someone presses him a little. That distinguishes him from the ancient hatred of Jews for Aryans, who so badly want to exterminate them that in their Talmud they proclaim that “the best of the gentiles must be exterminated.” In other words, the animosity of Ibero before the Aryans is only dormant, not omnipresent as in the case of our ethnic enemies. However, Ibero’s mind is perfectly understood when we note his words, that he has repeated more than once: “I’m not a second-class white!” Actually, as the English girl who he gave a raid said, he’s not even properly white.
Had Hitler’s dream been fulfilled—an Aryan empire from the Atlantic to the Urals—the most Aryanized Spaniards would be already thinking like me, not as Ibero. But I would like to put forward a direct response to his stance that it doesn’t matter that blue-eyed blonds become extinct, and that what only matters are the so-called generic whites, with the opposite fantasy: although it was a gift from the unconscious.
Some years before meeting Ibero, in November 12, 2008, I arrived at the Madrid airport after barely sleeping the previous night in mainland and across the ocean for nervousness to travel: something that usually happens to me the day before transatlantic voyages. Falling into deep sleep that night in a city I had never been, something happened. Unlike my dreams that opened the chapters of my HS, so riddled with symbols, this time the descent into the abyss of my being took me to something I had known for some time but was no longer in the front of my consciousness. But before quoting the content of the naked “dream” without symbols I must say I slept in a soulless building, which was surrounded by more of them: residential complexes like those that have become so fashionable in the West since the culture fell.
The dream had somehow present the rudimentary faces of the Spaniards who had been in the neighborhood without soul where I slept. The message from my unconscious that awoke me suddenly well after midnight let me know that we had to level all that vacuous culture, wiping out the ugly people living there. In other words, in no way my destiny in life ended with the Hojas I wanted to publish (that trip to Spain, I naively believed, would lead to find a publisher for my 700-page book). No: there was not nearly the last word in my Hojas. The wake up dream on another continent, after some thirty-odd hours of not sleeping and then falling into the depths of my being, was analogous to those dreams in which the person believes to have received a divine message: You still have to speak about the extermination of the Neanderthals, César: you still need to talk about it…
Six years have passed since that night of late 2008, but instead of delving further into my unconscious let us continue our story.
Quite independently of my dream in Madrid, it would hurt me horrors that whites with brown hair and/or brown eyes became extinct. There are precious Aryans with black hair—think of the Liza Taylor in 1952 who filmed Ivanhoe or the 1889 painting by Heinrich Hoffman, Christ and the Rich Young Ruler (though of course: the neighborhood Madrilenians where I slept seemed troglodytes compared to them). I’m perfectly capable of appreciating the dark hair to the degree of falling in love if you reach that level of beauty for my eyes. But people like Ibero give us a slight clue to the envy of those who, during the Jacobin terror, sent to the guillotine the blonds of Paris (as Kemp tells us in his magnum opus).
In Europe “white nationalism” not only does not exists: it cannot exist. Ibero is neither white nationalist nor a Nazi, although the website of him and Mestizo, Visión Blanca, sometimes exhibits a rare fetish for Third Reich paraphernalia, a subject that Mestizo is more knowledgeable than us. As already explained, Ibero is simply an Iberian-Latin-American nationalist: he defends the Caucasoids of this part of the continent despite their mudblood. What is striking of quite a few white nationalists who blog or comment in English is that, as Ibero, they are capable of the doublethink that someone with brown skin is “white” simply because he is native of towns along the Mediterranean coast. The truth is that some Europeans are as “white” as Ibero’s partner, Mestizo. If those internet anti-nordicists who have offended me were confronted with pictures of both, they could not decide who is the American mestizo and who, say, the contemporary Greek.
No wonder that, once broken the Visigoth taboo of not mixing with the Mediterranean, the resulting stock of ancient Hispania embraced Christianity with such superstitious vehemence. Pierce said it clearly: the physical beauty of the Aryans is the splendor of divinity, so that the Christians (as the perpetrators of the Jacobin terror with the guillotined blonds) smashed the statues of the Greco-Roman world. A glance at the chapter on Hispania by Pierce in Who We Are is enough to see how the original Iberians mixed with the Semitic Carthaginians from time immemorial—long before the Muslim conquest of eight centuries, of which only the very stubborn say it did not leave a significant genetic mark. (Also, many Russian and Europeans of the Balkans mixed with Asians and Turks respectively.) This passage from the only non-fiction book from the pen of Pierce should be kept in mind:
The hard lesson taught by the different results of the European colonization of North America, Latin America, Australia, New Zealand, India, and southern Africa is that the only type of colonization with lasting significance is racial colonization; and that racial colonization can succeed only when Whites are willing and able to clear the land of non-White inhabitants and keep it clear.
By white Pierce understood of Indo-European origin; not what the newspeak of our days calls “Mediterranean,” “Hispanic” or worse, “Latino.” Independently of the behavior of the Brazilian, who according to the humorous illustration above would be a noteentiendo or tornatrás, he is well above the Criollo nationalists, white nationalists and even neo-Nazis (whom I have referred to in FR as fake Nazis). As seen in FR the Brazilian strongly believes in the “one-drop rule.”
Once one starts tolerating the first drops of non-white blood in one’s own body—say: the ancestral taboo that the Visigoths violated—, those drops will mark the beginning of the end. If we look at the history of the Iberian Peninsula from the highest tower of History we see that it is marked by two major Christian betrayals: the conversion of the Goths that broke the color barrier in the 6th century and, a thousand years later, the green light of a Pope for peninsular males to marry the conquered Amerindian. (In Portugal the church even allowed women to marry a number of imported negroes.) Regarding this last betrayal that began in the 16th century it is worth mentioning that, despite the system of castas the mestizos, the castizos and the harnizos used to bribe the Spanish authorities to be registered as “Criollos” though genetically they were not. These historical realities help us to understand the mind of Ibero’s partner, Mestizo; and also remind me the general amnesty that white nationalists have granted to the populations bordering the Mediterranean Sea.
There is no way to avoid the downward spiral of miscegenation once the line becomes blurred. If white nationalists lack the courage to draw a line highly enough the same fate will fall upon them—what happened to the continent conquered by the Spaniards and Portuguese. So-called Latin America is actually mestizo-America: a gigantic racial rubbish-dump from Río Grande to Tierra del Fuego. And this is true in spite of the fact that a tiny fraction of the population of these countries* remains authentically Aryan.
______________
* Argentina, Bolivia, Brazil, Chile, Colombia, Costa Rica, Cuba, Ecuador, El Salvador, Guatemala, Haiti, Honduras, Mexico, Nicaragua, Panama, Paraguay, Peru, Dominican Republic, Uruguay and Venezuela.
“The white race must be preserved”
The new racial classification (first part)
First and foremost, if the white race must be preserved, a scientific definition of “white race” must be provided.
Editor’s Abstract: The European race is divided into three primordial races: the European Nordid White (“White Nordid” or WN), the Nordid Central Asian Redhead (“Red Nordid” or RN), and the Near Eastern Armenid. The white race is actually a mixture of two or more races. We cannot say, “This person is a pure white” but “This person has a mixture of A, B and C races in such proportions.” With terms like Aryan or White we designate a mixture between White Nordid and Red Nordid and its mild crossing with non-white “Armenids” or “Mongolids”—usually people of Germanic and Slavic origin.
Therefore, while the ideal white is a White Nordid with a Red Nordid, we cannot say that those whites who have some Armenid or Mongolid genes are non-whites. However, we could say they are non-whites if they have substantial Armenid and/or Mongolid and especially Congid genes.
In the new racial classification the phenotype is more important than genetic studies.
The rest of this long essay can be read at the end of The Fair Race’s Darkest Hour (see the featured post).
Just look at the mirror every morning you shave
—and be honest!
In a previous thread Mr Deutsch said:
What I am not a supporter of: Accusations that Mediterraneans (outside of specific areas) have a comprised genetic pool. There is no science to back it up, so Nordicists…
I responded:
Not only outside Sicily or Greece. I said above I’m planning to write an autobiographical book that starts with my impressions of what I saw the first day I visited Madrid: most Spaniards are clearly not Aryans. That’s the whole point. 
And since my mind starts to build his thoughts and motivations after the 14 words (see: here) it goes without saying that quite a few Iberians are of no use for my ultimate goal (see also the last pages of Day of Wrath)—racial purity is paramount.
To put it in extremely brutal terms, do you honestly believe that in the coming racial wars I would risk my life for the hairy balls (i.e., genetic material) of that brown Italian player you claim to be white? Gimme a break. Those testicles are of no interest for our higher goals. I would fight only for those whose sperm carries the info to create the “girls on the rocks” that Max Parrish was so fond of painting in times when the Americans still treasured their Nordish blood.
________________
(For the context of this brutal response see the ongoing
exchange in the previous thread: here.)
Adapted and abridged from Kevin MacDonald’s foreword to the 2011 book Raciology by Vladimir Avdeyev (read MacDonald’s entire review here or here).
Philippe Rushton once commented that science moves forward, continuing to gather data and refine its theories—with one important exception. A century ago, there was a robust Darwinian science of race differences, from differences in head shape and cranial capacity, to differences in intelligence and behavioral restraint. However, this young science was nipped in the bud.
But not because it was displaced by a new, powerful, empirically-based theory. Rather, the demise of racial science came about because of intellectual movements dominated by ethnic Jews and tightly linked to the political Left—the topic of my book, The Culture of Critique: An Evolutionary Analysis of Jewish Involvement in 20th-Century Intellectual and Political Movements (Kindle edition now available).
This was a case of science being replaced by ideology—an ideology designed to oppose the idea that Europeans were in any way unique or superior. Ultimately, it was an ideology that rationalized the decline of Europeans and their culture that we see all around us today.
The new ideology decreed that humans were infinitely malleable creatures of their culture. It eventually became defined by the view that “race does not exist.” Franz Boas, the high priest of the new cult, was a strongly-identified Jew and committed Leftist. His famous study purporting to show that skull shape changed as a result of immigration from Europe to America was very effective propaganda weapon in the cause of eradicating racial science.
Indeed, it was intended as propaganda. Based on their reanalysis of Boas’s data published in the Proceedings of the National Academy of Science (pdf), physical anthropologists Corey Sparks and Richard Jantz, while not quite accusing Boas of scientific fraud, find that his data do not show any significant environmental effects on cranial form as a result of immigration. (See summaries here and here). They also claim that Boas may well have been motivated by a desire to end race-realist views in anthropology:
While Boas never stated explicitly that he had based any conclusions on anything but the data themselves, it is obvious that he had a personal agenda in the displacement of the eugenics movement in the United States. In order to do this, any differences observed between European- and U.S.-born individuals will be used to its fullest extent to prove his point.
As a result of the massive success of this Leftist onslaught, the science of race differences languished. Whatever truths it had uncovered were forgotten.
In Raciology, the Russian journalist Vladimir Avdeyev resurrects the vast tradition of research on the physical anthropology and psychology of race differences. His book is an exhaustive summary of research in the field from the 18th century to the present. It includes a great many summaries of the research of individual scientists, many of whom have been virtually forgotten.
But Raciology is far more than a compendium of research. It also vigorously defends the idea that, as Avdeyev puts it, “the problem of race is the nerve center of world history.” It is intended to influence how people think about race in the context of history and current events.
Several themes recur throughout Raciology.
Race is overwhelmingly the result of biological inheritance, not cultural programming.
Beginning with Count Joseph Arthur de Gobineau, this body of theory and research proposed that the biologically-based racial characteristics of Whites have led them to be originators of superior cultures. The White race evolved in the north of Europe and spread south and east to be the main force behind the ancient cultures of Greece, Rome, Egypt, India, Persia, and the Hittites.
The ancestral type of the White race—called the “Nordic” race originally by Joseph Egorovich Deniker—is characterized by blond hair, blue eyes, light skin, tall stature, and dolichocephalic (long-headed) skull with a well-developed prefrontal area (the area of the brain associated with intelligence, impulse control, and decision making).
Houston Stewart Chamberlain may be considered paradigmatic of a theorist who proposed that northern Europeans are a superior people.
All outstanding peoples that appeared starting in the 6th century in the role of true deciders of the fate of humanity as founders of nations and creators of new thinking and original art, were mainly of German origin. The creations of the Arabs stand out for their short duration; the Mongols only destroyed but they created nothing; the ingenious Italians of the Middle Ages were all émigrés, or of the north which was saturated with Lombard, Gothic, or Frankish blood, or they were Germano-Hellenes of the south; in Spain, the creative element was the Visigoths. The awakening of the Germans forms the foundation of European history, for their worldwide historical significance as founders of a completely new civilization and a completely new culture. [Introduction to The Foundations of the 19th Century]
Nevertheless, Avdeyev notes that, despite Chamberlain’s views on the centrality of the Germanic peoples, he advocated a union of Celtic, Germanic, and Slavic peoples in defense of the White race. Indeed, a theme of Raciology is that “the scientists of Germany well understood that the differences between the Germans and the Russians were extremely insignificant.” In fact, Avdeyev notes that Russians have a higher percentage of light hair and eyes than the European population generally.
Naturally, the idea that Whites had superior traits went along with eugenic ideas of racial betterment. In the words of German racial theorist Hans F. K. Günther, quoted by Avdeyev, the question is “whether we have enough courage to prepare a world for future generations, [by creating a race] that has purged itself in racial and eugenic terms.”
Geneticist Fritz Lenz, writing in 1934, viewed creating and maintaining a superior race as the ultimate struggle:
Undoubtedly, one may lead our race to such an ascent and flowering like it has never achieved before. But if we lose heart, our Nordic race will utterly die… Before us stands the greatest task of history.
That is, active efforts must be made to preserve the best elements and to rid the race of detrimental elements by discouraging reproduction of those who are prone to criminality, low intelligence, or psychiatric disorders. Avdeyev expresses the fundamental goal of eugenics as follows:
Our main goal is crystal-clear: the creation of a new, super-perfected White Race, the moral and physical degradation of which has reached its limit.
Compare American writer Lothrop Stoddard, writing in 1920:
The eugenic ideal is… an ever-perfecting super race. Not the “superman” of Nietzsche—that brilliant yet baleful vision of a master caste, blooming like a gorgeous but parasitic orchid on a rotting trunk of servile degradation, but a super race, cleansing itself throughout by the elimination of its defects, and raising itself throughout by the cultivation of its qualities.” [Lothrop Stoddard, Revolt against Civilization: The Menace of the Under-man; emphasis in original]
However, despite the great flowering of culture emanating from Europe, and despite the knowledge that Europeans and their culture dominated the planet, there is also a pessimism that pervades this literature—the idea that White racial elites tend to become eroded over historical time because of admixture with lesser types.
It was common among these thinkers to assert that the depletion of the Nordic racial stratum accounts for the decline of Greece, Rome, the Hindus, the Persians, and other Nordic civilizations. For example, Ludwig Woltmann:
The blonde element of the people defines its cultural worthiness, and the fall of great cultures is explained by the dying out of this element.
[In Greece] the death of the families of fully-vested citizens and the admission of the descendants of slaves and the aboriginal population as citizens, led… to collapse. Rome died of race mixing and the products of degeneracy.
And finally, Otto Reche, writing in 1936:
That which we call “world history” is in essence nothing more than the history of the Indo-Germans and their achievements; the powerfully rousing and simultaneously tragic song about the Nordic race and its idealism; a song which tells about how the strength of the race did what seemed impossible and reached for the stars, and how the strength quickly dried up when the “law of race” was forgotten, when the Nordic man ceased to preserve the purity of his blood and strongly mixes with races [that are] less gifted in cultural terms.
The psychological traits attributed to Nordics are principled moral behavior and idealism, high intellect, inventiveness, and, in the words of Gustav Friedrich Klemm, a proclivity to “constant progress” and science:
Members of that race most often strive for the unknown, for the sake of a pure idea, driven by the thirst of knowledge, and not self-seeking interest.
[Here MacDonald extensively summarizes his views on the handicaps of Nordic individualism before Semitic collectivism and ends his review thus:]
Raciology is a most welcome development. The anti-racial theorizing of Boas and his followers continues to overshadow the current era. Such views are in their essence political movements against European peoples masquerading as science, designed to disarm Europeans—to make them defenseless against the onslaught of other peoples and cultures.
The reality is that the racial science that thrived in America until the 1920s and in Germany until the end of WWII coincided with an era of racial and cultural confidence among Europeans. It occurred at a time when Europe dominated the planet and was spreading its people and culture to all corners of the world.
On the other hand, the assault on this body of research has coincided with an unprecedented retreat of Europeans, not only from outposts like South Africa and Rhodesia (now Zimbabwe), but even in Europe itself, which is now being overrun by non-Whites. Countries like the United States and Australia that that were at least 90% European in 1950 are undergoing demographic transitions which predict that Europeans will be a minority with a generation or two.
During this ongoing disaster of European retreat, racial science has remained undeveloped and largely forgotten. It is to be hoped that a resurgence of racial science as outlined in Raciology will be part of a general resurgence of the European peoples. It is certainly a step in the right direction.
Essai Sur L’Inégalité des Races Humaines
“We (Wagner and Cosima) have done nothing but talk about you and your Essay since noon, when my husband came to tell me of the pleasure and interest he has found in reading chapter thirteen, which has absorbed him since he began it. Parsifal has been cornered into reading your books!! I am not able to express how much we love and admire this masterpiece…”
Letter of Cosima to Gobineau of March 27, 1881
The Essai Sur L’Inégalité des Races Humaines (Essay on the Inequality of Human Races), of which only the first volume is available in English, is a book published in 1853 and 1855 by the French philosopher Joseph Arthur de Gobineau. It is considered the initial work of racialist philosophy. Below I reproduce an abridged translation of the introduction by Adriano Romualdi.
There are books that act on the reality of many of the political events and, out of the narrow circle of the discussion, become a powerful idea, myth and blood supplying historical processes. The most typical is undoubtedly Marx’s Capital, a historical-economic study that has become religious dogma, battle gun and gospel. To these books belongs the Essay on the Inequality of Human Races of Count Gobineau, ignored during the time the author lived but released in Germany after his death.
Arthur de Gobineau was born in Ville d’Avray in 1816 to a family of ancient Norman origin. Shortly before his death, in his Histoire d’Ottar Jara he would relive the events of the Viking conqueror that reached the coast of France, giving rise to his family. Gobineau’s father was a captain in the Royal Guard of Charles X. After the revolution of 1830 he departed to live in Britain while the son went to study in Switzerland. There Gobineau learned German and peered into the vast prospects opened by Germanic philology in those years. Since Friedrich Schlegel in his Ueber die Sprache und Weisheit der Inder taught affinity between European languages and Sanskrit he assumed an Aryan migration from Asia to Europe. In 1816, Bopp, with his Greek grammar, compared Sanskrit, Persian, Greek, Latin and founded Indo-European philology. Meanwhile, the Brothers Grimm rediscovered Edda and Germanic poetry, reviving the old heroism and primordial mythology while Kart O. Müller found in the Dorians (Die Dorier, 1824) the Nordic soul of ancient Greece. Thus Gobineau was familiar from his adolescence with a world that European culture was slowly assimilating.
In 1834 Gobineau went to Paris. He was not rich and tried to steer through as a writer and journalist. Of his literary works, many pages of Le Prisionnier Chancheux, Ternote, Mademoiselle Irnois, Les Aventures de Nicolas Belavoir and E’Abbaye of Thyphanes have withstood the erosion of time.
An article in the Revue de deux Mondes put him in touch with Alexis de Tocqueville, the famous author of Democracy in America, also of old Norman lineage. This friendship joined them through a lifetime despite their strong differences: Tocqueville, the aristocrat, resigned with melancholy by accepting democracy as a reality of the modern world while Gobineau, another aristocrat, rebelled and identified civilization with the work of a master race.
Tocqueville was appointed Foreign Minister and called his friend as his chief of staff. On the eve of the Napoleonic coup Tocqueville resigned but Gobineau put on a brave face to the Caesarism. He entered diplomacy and was the first secretary to take the delegation of Bern. It was in Berne where he wrote the Essai Sur L’Inégalité des Races Humaines. The first two volumes appeared in 1853, and more in 1855.
The book incorporates the movements of the great discovery of the Indo-European unity, i.e., a large extended Aryan family from Iceland to India. The Latin word pater, the Gothic fadar, the Greek patér and the Sanskrit derivations are revealed as originating from a single word. But if there has been a primary language of which several languages have branched, there must be a major lineage that existed, moving from its original home, and spread this language in the vast space between Scandinavia and the Ganges. It was the people that named themselves Aryans, a term with which the rulers are referred to themselves as opposed to the natives of the conquered lands (compare the Persian and the Sanskrit for arya = noble, pure; the Greek àristos = best , the Latin herus = owner, the soldierly Germanic Ehre = honor).
This is where Gobineau’s reasoning is channeled, mobilizing for his thesis ancient Indian texts revealing these prehistoric Aryans—tall, blond, with blue eyes—piercing into India, Persia, Greece, and Italy to make the great ancient civilizations flourish. Every civilization comes from an Aryan conquest, from the organization imposed by an elite of Nordic lords over a mass population.
Comparing each of the three great racial families the superiority of the Aryan appears to us evident. “If his [the black man’s] mental faculties are dull or even non-existent”—writes Gobineau—“he often has an intensity of desire, and so of will, which may be called terrible. Consequently, the black race is an intensely sensual, emotional radically race, but lacks of will and clarity of the organizer.” The yellow race stands before the black but it differs from the true creative will. Here we also have a race of second order, a kind infinitely less vulgar than the black but that lacks audacity, toughness and that sharp, heroic intelligence expressed in the gracile Aryan face. Civilization is thus a legacy of blood and is lost with the melting pot of blood. This is the explanation that Gobineau offers us about the tragedy of world history.
Gobineau’s key concept is degeneration, in the proper sense of the word, which is expressed in the growing apart from one’s own original type (the Germans would speak of Entnordung or denordization). Ancient peoples have disappeared because they have lost their Nordic integrity, and this can occur to modern man as well. “If the empire of Darius had, at the battle of Arbela, been able to fill its ranks with Persians, that is to say with real Aryans; if the Romans of the later Empire had had a Senate and an army of the same stock as that which existed at the time of the Fabii, their dominion would never have come to an end.”
The fate that overwhelmed ancient cultures also threatens us. The democratization of Europe, which began with the French Revolution, represents the revolt of the servile masses with their hedonistic and pacifist values against the heroic ideals of Nordic aristocracies of Germanic origin. Equality, that for a time was just a myth, threatens to become reality in the infernal cauldron where the superior mixes with the inferior and what is noble is bogged down into the ignoble.
If today the Essai Sur L’Inégalité des Races Humaines appears aged in many features, it retains a substantial validity. Gobineau has the great merit of having first addressed the problem of the crisis of civilization in general and the West in particular. In a century stunned by the commoner myth of progress, he dared to proclaim the fatal decline of every culture and the senile and crepuscular nature of the citizens of a rationalist civilization. Without Gobineau’s work, without the serious, solemn chiming bumps in the prelude of his Essai, all of modern literature about crises by Spengler, Huizinga and Evola is unimaginable.
Gobineau’s great work on the inequality of the races was completed, but the French culture did not take notice. Tocqueville tried to comfort Gobineau prophesying that his book would be introduced into France from Germany.
Gobineau died suddenly in Turin in October 1882. Nobody seemed to notice his disappearance. It was the Germans who valorized him. Wagner opened its columns of the Bayreuther Blätter; Hans von Wolzogen, Ludwig Schemann and Houston Stewart Chamberlain announced his work. It was Ludwig Schemann who founded the cult of Gobineau by instituting an archive near the University of Strasbourg, then in Germany. In 1896 Schemann founded the Gobineau-Vereinigung, which would spread Gobineauism throughout Germany. In 1914 Schemann had an influential network of friends and protectors and the Kaiser himself subsidized it.
On the trail of the work of Gobineau, racialism was born: Vacher de Lapouge, Penka, Pösche, Wilser, Woltmann, H. S. Chamberlain and after the war Rosenberg, Hans Günther and Clauss retook Gobineaunian intuitions and amplified them with a vast doctrinal body. In 1933 National Socialism, assuming power in Germany, officially recognized the ideology of race. Thus what Wittgenstein had prophesied about Gobineau was fulfilled: “You say you are a man of the past, but in reality you are a man of the future.”
