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Egalitarianism French Revolution Marxism Philosophy of history Red terror Savitri Devi Souvenirs et réflexions d'une aryenne (book) Technology Transvaluation of all values

Reflections of an Aryan woman, 41

It is the bloodshed that accompanied the seizure of power by these ideological movements that gives the illusion. We readily imagine that killing is synonymous with revolution and that the more a change is historically linked to massacres, the more profound it is in itself. We also imagine that it is all the more radical the more visibly it affects the political order. But this is not the case. One of the most real and lasting changes in known history, the transition of multitudes of Hindus of all castes from Brahmanism to Buddhism between the 3rd and 1st centuries BC, took place not only without bloodshed, without revolution in the popular sense of the word, but without the least political upheaval. Nevertheless, Buddhism, even though it was later practically eliminated from India, has left its mark on the country forever.[1]

Marxism-Leninism is, despite the persecutions, the battles, the mass executions, the tortures, the slow deaths in the concentration camps and the political overthrows which have everywhere accompanied its victory, far too much ‘in line’ with the evolution of the West—and of the world, increasingly dominated by Western technology, to deserve the name of ‘revolutionary doctrine’.

Fundamentally, it represents the logical continuation, the inevitable continuation, of the system of ideas and values which underlies and sustains the world which arose both from the French Revolution and the increasing industrialisation of the 19th century; the seeds of this system were already found in the quasi-religious respect of the Jacobins for ‘science’ and its application to the ‘happiness’ of the greatest number of men, all ‘equal in rights’ and before that, the notion of ‘universal conscience’ linked to ‘reason’: the same for all, as it appears in Kant, Rousseau and Descartes.

It represents the logical continuation of that attitude which holds as legitimate any revolt against a traditional authority in the name of ‘reason’, ‘conscience’ and above all of the so-called ‘facts’ brought to light by ‘scientific’ research. It completes the series of all these stages of human thought, each of which constitutes a negation of the hierarchical diversity of beings, including men: an abandonment of the primitive humility of the sage, before the eternal wisdom; a break with the spirit of all traditions of more than human origin. It represents, at the stage we have reached, the natural culmination of a whole evolution which merges with the very unfolding of our cycle: unfolding which accelerates, as it approaches its end, according to the immutable law of all cycles.

It has certainly not ‘revolutionised’ anything. It has only fulfilled the possibilities of expressing the permanent tendency of the cycle, as the increasingly rapid expansion of technology coincides with the pervasive increase in the population of the globe. In short, it is ‘in line’ with the cycle, especially the latter part of it.

Christianity was, of course, at least as dramatic a change for the Ancient World as victorious Communism is for today’s world. But it had an esoteric side that linked it, despite everything, to Tradition from which it derived its justification as a religion. It was its exoteric aspect that made it, in the hands of the powerful who encouraged or imposed it, first of all in the hands of Constantine, the instrument of domination assured by a more or less rapid lowering of the racial elites; by a political unification from below.[2]

It is this same exoteric aspect, in particular the enormous importance it gave to all ‘human souls’, that compels Adolf Hitler to see in Christianity the ‘prefiguration of Bolshevism’: the ‘mobilisation, by the Jew, of the mass of slaves to undermine society’, the egalitarian and anthropocentric doctrine, anti-racist to the highest degree, capable of winning over the countless uprooted of Rome and the Romanised Near East. It is this doctrine that Hitler attacks in all his criticisms of the Christian religion, in particular in the comparison he constantly makes between the Jew Saul of Tarsus, the St. Paul of the Churches, and the Jew Mardoccai, alias Karl Marx.

But it could be said that Christian anthropocentrism, separated of course from its theological basis, already existed in the thought of the Hellenistic and then the Roman world; that it even represented, more and more, the common denominator of the ‘intellectuals’ as well as the plebs of these worlds. I even wonder if we do not see it taking shape from further back, because in the 6th century BC Thales of Miletus thanked, it is said, the Gods for having created him ‘to be human, and not animal; male, not female; Hellene, not Barbarian’ meaning a foreigner.

It is more than likely that, already in Alexandrian times, a sage would have rejected the last two, especially the last one!, of these three reasons to give thanks to Heaven. But he would have retained the first. And it is doubtful that he would have justified it with as much simple common sense as Thales.
 

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Editor’s Note: Here I agree with Thales. But keep in mind that if Thales had not been an Aryan, I’d agree with Savitri. The point is that only the most beautiful specimens of the Aryan race are the image and likeness of divinity. The rest are, using the language of the priest of the 14 words, exterminable Neanderthals.

 

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Now any exaltation of ‘man’ considered in himself, and not as a level to be surpassed, automatically leads to the over-estimation of both the masses and individuals with interesting hands; to a morbid concern for their ‘happiness’ at any cost; therefore, to an utilitarian attitude above all in the face of knowledge as well as of creative action.

In other words, if, on the one hand, in the Hellenistic world—then in the Roman world—esoteric doctrines more or less related to Tradition—that is, doctrines ‘above Time’—have flourished within certain schools of ancient wisdom—among the Neo-Platonists, the Neo-Pythagoreans and certain Christians—it is, on the other hand, quite certain that all that conquering Christianity (exoteric, and to what degree!) was, as was the widespread interest in the applications of experimental science, in the direction of the Cycle.

The fact that the Churches have, later on in the centuries opposed the statement of several scientific truths, ‘contrary to dogma’ or supposedly so, doesn’t change anything. This is, in fact, a pure rivalry between powers aiming at the ‘happiness of man’—in the other world or this one—and embarrassing each other as two suppliers of similar commodities.

If the Churches today are giving more and more ground, if they are all (including the Roman Church) more tolerant of those of their members who like Teilhard de Chardin give ‘science’ the largest share, it is because they know that people are more and more interested in the visible world and the benefits that flow from its knowledge, and less and less to what cannot be seen or ‘proved’—and they do what they can to keep their flock. They ‘go with the flow’ while pointing out as often as possible that the anthropocentric ‘values’ of the atheists are, in fact, their own; that they even owe them, without realising it.

No doctrine, no faith linked to these values is ‘revolutionary’ whatever the arguments on which it is based, whether drawn from a ‘revealed’ morality or from an economic ‘science’.

The real revolutionaries are those who militate not against the institutions of one day, in the name of the ‘sense of history’, but against the sense of history in the name of timeless Truth; against this race to decadence characteristic of every cycle approaching its end, in the name of their nostalgia for the beauty of all great beginnings, of all the beginnings of cycles.

These are precisely those who take the opposite view of the so-called ‘values’ in which the inevitable decadence inherent in every manifestation in Time has gradually asserted itself and continues to assert itself. They are, in our time, the followers of the one I have called ‘the Man against Time’, Adolf Hitler. They are, in the past, all those who, like him, have fought against the tide, the growing thrust of the Forces of the Abyss, and prepared his work from far and near—his work and that of the divine Destroyer, immensely harder, more implacable, further from man than he, whom the faithful of all forms of Tradition await under various names ‘at the end of the centuries’.
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[1] The same could be said of Jainism, which still has one or two million followers there.

[2] Racial purity no longer played any role under Constantine. And even in the Germanic but Christian empire of Charlemagne much later, a Christian Gallo-Roman had more consideration than a Saxon or other pagan German.

Categories
3-eyed crow Ancient Greece Ancient Rome Philosophy of history Savitri Devi Souvenirs et réflexions d'une aryenne (book) Tree

Reflections of an Aryan woman, 25

Perhaps the notion of the irrevocable ‘existence’ of the past is of little consolation to those tormented by nostalgia for happy times, lived or imagined. Time refuses to suspend its flight at the plea of the poet enamoured of fleeting beauty—whether it be an hour of silent communion with the beloved woman (and, through her, and beyond her, with the harmony of the spheres), or an hour of glory, i.e. communion, in the glare of fanfares or the thunder of arms, or the roar of frenzied crowds, with the soul of a whole people and, through it and beyond it, again and again, with the Divine: another aspect of the Divine.

It is possible, sometimes, and usually without any special effort of memory, to relive, as if in a flash, a moment of one’s own past and with incredible intensity, as if one’s self-consciousness were suddenly hallucinated without the senses being the least bit affected. A small thing—a taste, very present, like that of the petite Madeleine cited by Proust in his famous analysis of reliving; a furtive odour, once breathed in; a melody that one had thought forgotten, a simple sound like that of water falling drop by drop—is enough to put, for an instant, the consciousness in a state that it ‘knows’ to be the same as the one it knew, years and sometimes decades, more than half a century earlier; a state of euphoria or anxiety, or even anguish, depending on the moment that has miraculously re-emerged from the mist of the past: a moment that had not ceased to ‘exist’ in the manner of things past, but which suddenly takes on the sharpness and relief of the present, as if a mysterious spotlight directed the daylight of the living actuality.

But these experiences are rare. And if it is possible to evoke them, they do not last long, even in very capable people of evoking their memories. Moreover, they only concern—except in very exceptional cases—the personal past of the person who ‘revives’ such a state or such an episode, not the historical past.

Yet there are people who are much more interested in the history of their people—or even that of other people—than in their own past. And although scholars, whose job it is to do so, succeed in reconstructing as best they can, from relics and documents, what at first sight appears to be the ‘essentials’ of history, and although some scholars sometimes astonish their readers or listeners by the number and thoroughness of the details they know about the habits of a particular character, the intrigues of a particular chancellery, or the daily life of such and such a vanished people, it is no less certain that the past of the civilised world—the easiest to grasp, however, since it has left visible traces—escapes us.

We know it indirectly and in bits and pieces, that our investigators try to put together, like a game of patience in which half or three-quarters of the puzzle are missing. And even if we possessed all the elements, we would still not know it, because to know is to live, or re-live, and no individual subjected to the category of Time can live history. What this individual can, at most, know directly, that is to say, live, and what he can then remember, sometimes with incredible clarity, is the history of his time insofar as he himself has contributed to making it; in other words, his own history, situated in a whole that exceeds it and often crushes it.

This is undoubtedly a truer story than the one that scholars will one day reconstruct. For what appears to be the ‘essence’ of an epoch, studied through documents and remains, is not. What is essential is the atmosphere of an epoch, or a moment within it: the atmosphere that can only be grasped through the direct experience of someone who lived it: one whose personal history is steeped in it. Guy Sajer, in his admirable book The Forgotten Soldier, has given us the essence of the Russian campaign from 1941 to 1945.

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Editor’s Note: This is absolutely true. One of the reasons why I prefer lucid essays like the one by Evropa Soberana on the Judean war against Rome (the masthead of this site) to the scholarly book that Karlheinz Deschner wrote about that epoch, is that Soberana transports us to that world—as in another literary genre Gore Vidal’s Julian has transported us to 4th-century Rome. Academic books are extremely misleading in that they don’t transport us back in time. We desperately need the visuals of what happened. That’s why I like the metaphor of the last greenseer, Bloodraven: the man fused to a tree that could see the past.
 

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He was able to put in his pages such a force of suggestion, precisely because, along with thousands of others in this campaign of Russia in the ranks of the Wehrmacht, then in the elite Grossdeutschland Division, it represents a slice of his own life.

When, three thousand years from now, historians want to have an idea of what the Second World War was like on this particular front, they will get a much better idea by reading Sajer’s book (which deserves to survive) than by trying to reconstruct, with the help of sporadic impersonal documents, the advance and retreat of the Reich’s armies. But, I repeat, they will acquire an idea of it, not a knowledge, much in the way we have one today of the decline of Egypt on the international scene at the end of the 20th Dynasty, through what remains of the juicy report of Wenamon, special envoy of Ramses XI (or rather of the high priest Herihor) to Zakarbaal, king of Gebal, or Gubla, which the Greeks call Byblos, in 1117 BC.

Nothing gives us a more intense experience of what I have called in other writings the ‘bondage of Time’ than this impossibility of letting our ‘self’ travel in the historical past that we have not lived, and of which we cannot therefore ‘remember’. Nothing makes us feel our isolation within our own epoch like our inability to live directly, at will, in some other time, in some other country; to travel in time as we travel in space.

We can visit the whole earth as it is today, but not see it as it once was. We cannot, for instance, actually immerse ourselves in the atmosphere of the temple of Karnak—or even only one street in Thebes—under Themose III; to find ourselves in Babylon at the time of Hammurabi, or with the Aryas before they left the old Arctic homeland; or among the artists painting the frescoes in the caves of Lascaux or Altamira, as we have somewhere in the world in our own epoch, having travelled there on foot or by car, by train, by boat or by plane.

And this impression of a definitive barrier—which lets us divine some outlines but prohibits us forever a more precise vision—is all the more painful, perhaps, because the civilisation we would like to know directly is chronologically closer to us, while being qualitatively more different from the one in whose midst we are forced to remain.

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Editor’s Note: In my fantasy that such a thing as the Wall existed, and have the last greenseer as our tutor, I imagine that I would spend an inordinate amount of time visiting ancient Sparta, and other cities where the Norse race remained unpolluted for centuries. I would visit all the temples of classical religion not only in Greece but in Rome, trying to capture through their art the Aryan spirit in its noblest expression.

But above all I would pay close attention to the human physiognomy of living characters before they mixed their blood with mudbloods.

Only he who actually sees the past as it was, has a good grasp of History.

The saddest thing of all is that pure Nordids still exist, but the current System is doing everything possible to exterminate them (as in Song of Ice and Fire the children of the forest was a species on the verge of extinction).

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History has always fascinated me: the history of the whole world, in all its richness. But it is particularly painful for me to know that I’ll never be able to know pre-Columbian America directly… by going to live there for a while; that it will never again be possible to see Tenochtitlan, or Cuzco, as the Spaniards first saw them, four hundred and fifty years ago, or less, that is to say yesterday. As a teenager, I cursed the conquerors who changed the face of the New World. I wished that no one had discovered it so that it would remain intact. Then we could have known it without going back in time; we could have known it as it was on the eve of the conquest, or rather as a natural evolution would have modified it little by little over four or five centuries, without destroying its characteristic traits.

But it goes without saying that my real torment, since the disaster of 1945, has been the knowledge that it is now impossible for me to have any direct experience of the atmosphere of the German Third Reich, in which I did not, alas, live.

Believing that it was to last indefinitely—that there would be no war or that, if there were, Hitlerian Germany would emerge victorious—I had the false impression that there was no hurry to return to Europe and that, moreover, I was useful to the Aryan cause where I was.

Now that it is all over, I think with bitterness that only thirty years ago[1] one could immerse oneself immediately, without the intermediary of texts, pictures, records, or comrades’ stories, in that atmosphere of fervour and order, of power and manly beauty, that of Hitlerian civilisation. Thirty years! It is not ‘yesterday’, it is today: a few minutes ago. And I have the feeling that I have missed very closely both the life and the death—the glorious death, in the service of our Führer—that should have been mine.

But one cannot ‘go back’ five minutes, let alone 1500 years or 500 million years, into the unalterable past, now transformed into ‘eternity’—timeless existence. And it is as impossible to attend the National Socialist Party Congress of September 1935 today as it is to walk the earth at the time when it seemed to have become forever the domain of the dinosaurs… except for one of those very few sages who have, through asceticism and the transposition of consciousness, freed themselves from the bonds of time.
 

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Editor’s Note: ‘I saw your birth, and that of your lord father before you. I saw your first step, heard your first word, was part of your first dream. I was watching when you fell. And now you are come to me at last, Brandon Stark, though the hour is late’…

‘Time is different for a tree than for a man. Sun and soil and water, these are the things a weirwood understands, not days and years and centuries. For men, time is a river. We are trapped in its flow, hurtling from past to present, always in the same direction. The lives of trees are different. They root and grow and die in one place, and that river does not move them. The oak is the acorn, the acorn is the oak’ (Boodraven to his pupil in George R.R. Martin’s A Dance with Dragons).

[1] This was written in 1969 or 1970.

Categories
3-eyed crow Philosophy of history Savitri Devi Souvenirs et réflexions d'une aryenne (book)

Reflections of an Aryan woman, 24

 

Chapter V

History, Action and the Timeless

‘Time, Space and Number
Fell from the black firmament,
Into the still and sombre sea.
Shroud of silence and shade,
The night erases absolutely
Time, Space and Number’.

—Leconte de Lisle (‘Villanelle’, Poèmes Tragiques)

Have you ever worried about the irremediable flight of hours, and the impossibility of going back in time? And have you felt how we are prisoners of time, in all that concerns our sensitive experience? Prisoners of space, certainly, since we are material bodies, even if we are not only that, and a body cannot be conceived independently of its position concerning reference points—but even more so prisoners of time, since a temporal succession is necessarily oriented, and can only be experienced in a direction from the past, frozen in its irrevocability, towards the future, perhaps just as irrevocable but apprehended as an indefinity of possible situations (of more or less probable virtualities) as long as it has not become ‘present’, that is to say, definitive history?

There is, of course, a limit to the possibilities that a body of flesh, blood and nerves such as ours can travel through space. Men have managed, at the price, it is true, of enormous inconvenience, but they have finally managed, to leave the field of attraction of the Earth, of which they had hitherto been the captives, and to launch themselves beyond it. Oh, not very far! Only as far as the Moon, the immediate vicinity of our planet. (It should be said in passing that it was Aryans, one Aryan especially, the mathematician von Braun, who made this feat possible, and other Aryans who achieved it.) This is only the beginning. But this ‘first step’ allows ‘all hopes’ say the experts who have studied the question. What they pompously call ‘the conquest of space’ would only be a matter of technical progress, thus of study and patience.

There is, however, a limit, it seems. For if technical progress is indefinite, so is physical space. It is unwise to make predictions in this area. Who could have said, only a few decades ago, that men would one day actually see our Earth rising and setting: a huge luminous disc, blue and white, against a black background on the lunar horizon? It seems very unlikely to me that man will ever venture outside our solar system, which is so vast on our scale, and so infinitesimal on the cosmic scale. But it remains certain that, even if it remains forever impossible in practice to cross a limit (of which we are still unaware), we can nevertheless imagine an indefinite expansion in this direction.

Beyond the last limit reached, whether within the solar system or further away, there will always be ‘room’: an untravelled distance that we could travel if we had more powerful means. There is no theoretical limit. Space is essentially what can be travelled in every direction. In fact, there would be no practical limit for a hypothetical explorer who wouldn’t need to eat, sleep and wear out and who operated a transport device capable of renewing its driving energy. And even if it can never be materially realised, one can imagine such a journey lasting forever, through space.

On the other hand, we know that, even with the help of the most excellent memory, it is impossible to go back in time and, even with the help of a lot of political intuition and individual and collective psychology, to follow the course of time beyond tomorrow, or even ‘tonight’. I mentioned above the irrevocability of the past, which can be forgotten or distorted—which is bound to be distorted, even when we try to reconstruct it impartially—but that one cannot change; which is now out of reach, as if printed forever in an immense impersonal and infallible memory: the memory of the Universe out of our reach, but also out of range, unknowable, because not directly relivable.

We often hear it said that ‘the past is nothing’, that ‘what is no longer is as if it had never been’.

I, for one, have never been able to understand this assimilation of the living data of yesterday and the day before yesterday, to pure nothingness. Perhaps I have too much memory. It is not the absence of the past—the impossibility of ‘recapturing’ it—that strikes me most, but on the contrary its eternal presence: the impossibility of altering the slightest detail of it. What is done, or said or thought has been done, said, thought. One can do something else, say something else, direct one’s thoughts in a completely different direction. But this ‘other thing’, this ‘converted’ thought (turned in another direction) are new irrevocable things, which are superimposed on the first without destroying them. I have, as far back as I can remember, always felt this.

As a child, I attended a free school, a Catholic school, and took catechism lessons with the other little girls. We were told, among other things, that ‘God can do anything’. Having each time reflected on such a statement, I ventured one day to ask for the floor, and said, as soon as I was free to speak: ‘I came to class today at eight o’clock in the morning, Lyon time. Can ‘God’ make it so that this is no longer true, but that I came, let us say, at half-past eight, still Lyon time? Can he change the past?
 

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Editor’s Note. There is a saying in the language of Cervantes: “Palo dado ¡ni Dios lo quita!”, literally, ‘Hit given [a blow with a stick] not even God takes it away!’ (i.e., what’s done is done. The closest English idiom is ‘A bell can’t be unrung’).

Like Savitri, I am infinitely passionate about the past, as can be seen in the image at the bottom of this site: the child Bran would learn how to retrocognitively see our historical past thanks to the heart tree. That image became the logo of this site: one of the mysteries to most visitors.

The past is the present: If Columbus’s caravels had sunk in an Atlantic storm, we wouldn’t be here.

When I say the historical past I mean the real past, which Bran has access to through magic north of the Wall. I am not referring to the history books written by Christians and neochristians (that is, secular liberals). They lie about what really happened.
 

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Since the teacher was unable to answer my question in a way that satisfied my young mind, I detached myself a little more from the idea of this all-too-human ‘God’ that was being presented to me: the god whose shocking partiality towards ‘man’ had begun, at the dawn of my life, to repulse me. And the irrevocability of the past, of the present moment as soon as it fell into the past, always haunted me: a source of joy, a source of anxiety, a precious knowledge since it dominated the conduct of my life.

More than forty years later, in 1953, I was to write a prose poem, each stanza of which ends with the words: ‘While we never forget, never forgive’. I evoked there the memory of the glory that was the Third German Reich, and also of my bitterness (and that of my comrades) at the thought of the relentless persecution of our people, and of all the efforts made after the Second World War to kill our Hitlerian faith.

This attitude was not, for me, new. At the age of eight, only a few months before the First World War, had I not once declared that I ‘hated Christianity because it makes it a duty of the faithful to forgive’, revolted as I was at the idea of ‘forgiveness’ granted to children guilty of torturing insects or other defenceless animals, as well as to grown-ups who have committed gratuitous atrocities at any time, provided that the cowardly, and therefore degrading act is followed by repentance, however tardy?

Forgiveness or forgetting can completely change the relationship between people, as long as it is given wholeheartedly. It cannot change what is once and for all stereotyped in the past. It is not even certain that the relationship between individuals and entire peoples would improve much, if the former began to practice forgiveness of offences, trivial and serious, and if the latter suppressed, suddenly, the teaching of history among their young people. They would stop hating each other for the reasons they are despised, or at least opposed, today. But given human nature with its lusts, vanity and selfishness they would soon discover other pretexts for enmity.

Animals have short memories, and how! Each generation, unaware of man’s repeated cruelties, is ready to trust him again, and in the case of domesticated animals to give him the unconditional love of which only unreasoning beings are capable. And yet… this total oblivion doesn’t improve at all the conduct of men towards the rest of creation. Wouldn’t the forgetting of history have, between men this time, a similar result or rather a similar lack of result?

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Editor’s Note: This is exactly why the entire contemporary white nationalist movement is animal quackery. If they had a noble heart, the first thing they would do is denounce the Hellstorm Holocaust with the same mania as the media at the hands of Jews speak of their Shoah. But it should come as no surprise if we take into account that the majority of white nationalists are Christian or neochristian.

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In any case, no ‘new beginning’, however happy, can obscure what once happened. To have been, even once, is, in a way, to be forever. Neither forgetting nor forgiveness, nor even the indefinite succession of millennia, can do anything about it. And the smallest events, the smallest on our scale, are as indelible as those we consider the most important. Everything ‘exists’ in the manner of things ‘past’: past in the eyes of individuals who can only live their experience according to a ‘before’ and an ‘after’.

Categories
Ancient Rome Destruction of Greco-Roman world Philosophy of history Technology Who We Are (book)

Morgan’s flawed philosophy

Dr. Robert Morgan is a notable commenter on The Unz Review. His main mistake is his unilinear philosophy of history. In reality, as the historian Hugh Trevor Roper put it, history is not just what happened but what could have happened (for example, if whites hadn’t gone bananas after Constantine).

If a Jewish sect hadn’t seized the soul of the Greco-Romans, technology and military science wouldn’t have been interrupted. A horde of Mongols would have had no chance against a Roman Empire that hadn’t declined technologically. The West wouldn’t have been easy prey to invasions by non-whites as it was in the history we know.

Morgan’s anti-technological take of history is nonsense. When I attended a CSICOP conference in 1994, Carl Sagan said that the West inflicted on itself a prefrontal lobotomy with what it did to Hypatia and the Alexandria library during the hostile takeover of Christian fanatics. If what Morgan believes is true, the West wouldn’t have been on the verge of succumbing to Islam and, more specifically, to the Huns and Mongols after the Christians destroyed almost all the technological knowledge accumulated by the ancient Greeks and Romans. (We were spared by a historical miracle in the case of the Mongols!)

If I were a film director I would make films about this parallel world that didn’t exist: a Roman Empire without Christianity where eventually the scientific method that the Greeks were very close to discover would be discovered, and how without Christian ethics and the technology applied to the military whites wouldn’t have only pulverised the Huns and the nascent Islam but even the Mongols.

My pals who comment on The Unz Review (Morgan et al) haven’t been paying attention to what I said at the end of ‘The Iron Throne’, where I link to William Pierce’s history of the West. There is no point in arguing with them unless they read Pierce’s book.

Update of May 28

Yesterday I visited Morgan’s latest comments on The Unz Review and came across a crazy pronouncement regarding the Third Reich, responding to a guy using a Nietzschean penname.

Morgan said that over time, even if Hitler had won the war, the Nazis would’ve become corrupted by technology, allowing the loosening of customs, even racial purity, etc.

That is what I call megalomania in psychologicis: believing that one has psychological access to a parallel future where all roads lead to Aryan decline, even a triumphant Nazi Reich, due to tech and Morgan’s nasty philosophy of absolute determinism (which reminds me of the doctrine of those predestined to eternal damnation).

What madness. I think I’ll no longer be quoting what Morgan says.

Categories
2nd World War Game of Thrones Philosophy of history Transvaluation of all values

The Iron Throne

‘The Iron Throne’ is the series finale of the fantasy drama television series Game of Thrones. Written and directed by D&D, it aired on HBO on May 19, 2019. The wisest words of all the Game of Thrones seasons were uttered by Tyrion in this finale: words that fans have yet to understand:

What unites people? Armies? Gold? Flags?

Stories.

There’s nothing in the world more powerful than a good story. Nothing can stop it. No enemy can defeat it.

Although D&D were advised by the author about the finale, George R.R. Martin wasn’t the first to notice this. Ivan Illich (1926-2002), a critic of the school system, had said: ‘Neither revolution nor reformation can ultimately change a society, rather you must tell a new powerful tale, one so persuasive that it sweeps away the old myths and becomes the preferred story, one so inclusive that it gathers all the bits of our past and our present into a coherent whole, one that even shines some light into the future so that we can take the next step… If you want to change a society, then you have to tell an alternative story’.

Alas, the current story that, after WW2, whites are telling themselves is astronomically toxic for their mental health. In fact, the System has lied to us over the decades about what happened in the Second World War. The great lie of our times can be summed up in these words by Irmin Vinson about WW2:

In almost any war one side can be dishonestly demonised even by a truthful enumeration of its crimes, if the crimes of its adversaries are suppressed.

Thomas Goodrich’s Hellstorm opened my eyes by collecting testimonies from the 1940s about the genocide committed on the German people during and after the war. This is the story we must be telling ourselves: the events dating from 1944 to 1947 in what was left of Germany, and up to 1956 in the Soviet Union’s death and forced labour camps where countless Germans had been deported. Of the story of the genocide of millions of defenceless Germans we don’t see any museum, memorial, film or documentary in the media, newspaper articles or magazines. Nor is it talked about in history departments or even routinely in the major racialist forums. Why?

Because what we call a nation’s history is actually a struggle over who controls the social narrative, the official ‘story’. Such control unleashes great intellectual passions: it is practically an act of war.

In this light we might dare to say that, although there has been no more fighting since 1945, the war against the Aryan continues insofar as the story of the fallen continues to be suppressed today, and suppressed overwhelmingly. In the case of Germany there is no such thing as ‘the vision of the vanquished’.

We live in a totalitarian West where the most relevant stories about the Second World War have not reached the masses, not even at the cafes where we hang out with our friends to speak out privately. Those who win the war write history, and it shouldn’t surprise us that only and exclusively the crimes attributed to the losing side have been aired from the rooftops 24/7. On the other hand, the masses know nothing about the crimes committed by the winners. Only those who know the harshest literature of the last decades intuit what really happened.

The Gulag Archipelago was published when I was a teenager. One reviewer wrote: ‘To live now and not to know this work is to be a kind of historical fool’. We could say the same of those who ignore books like Hellstorm, published in 2010 and other books like it. Currently the story of the Jewish holocaust is taught on a religious level in the West. But the planned murder of millions of defenceless German men, women, and children has been kept from us despite that

What the Allies did in peacetime (after May 1945 to 1947) was incomparably more monstrous than the crimes attributed to the Germans in wartime—precisely because it was done in peacetime.

* * *

Before the apocryphal story about WW2, the Bible was the story that whites had been telling themselves. But if the story that the Old Testament preaches to the Jews is ethnocentrism as their evolutionary survival strategy, and the story that the New Testament preaches to the gentiles is guilt and universalist love, it shouldn’t surprise us if both stories culminate today as a self-fulfilling prophecy: the apocalypse for whites.

But there’s a last-minute solution. Start telling yourselves a new story that replaces the old one through William Pierce’s history of the West and Evropa Soberana’s essay on Judea vs. Rome.

Umwertung aller Werte!

Categories
Philosophy of history

Last word

I have an appointment at noon at the entrance of the Palace of Fine Arts but before leaving I would like to say one last word about my recent series on Game of Thrones.

The huge number of fans on YouTube who are terribly disappointed do not understand, in the least, the final episode: in which the dwarf gives an explanatory speech about why Bran should be the new king after the near apocalypse that everyone suffered in Westeros.

It is clear that the millions of fans who watch those opinionated videos are clueless of the underlying philosophy. The best way to understand the speech of the dwarf is to simply observe that in the sticky post I recently added a hatnote that links to an article that I transcribed from the voice of Black Pigeon Speaks.

That is the story that currently destroys the white race. If we follow the dwarf’s speech, only a real-life Bran Stark—let’s say: a Tom Goodrich—that reclaims the story about WW2 can save whites.

I think I’ll leave that first line with the link so that new visitors will find out, through a series as popular as Game of Thrones, that ‘There’s nothing in the world more powerful than a good story. Nothing can stop it. No enemy can defeat it. And who has the best story than Bran the Broken?’

Categories
3-eyed crow Game of Thrones Philosophy of history Who We Are (book) William Pierce

Tyrion’s speech

Watch it in the context of my recent reply to a commenter on Red Ice’s historical ignorance about the religion of our parents (the Red Ice couple are YouTube personalities, part of the Alt-right movement).

Update of 5 p.m.: According to the plot of Season 8, the Night King planned to bring about an eternal night, wiping out mankind altogether, and in order to accomplish that he needs to kill Bran, who inherited the title of the three-eyed raven from a very old man. As Sam points out, true death is only achieved when people are completely forgotten by the living, and the three-eyed raven has access to all of human history, making him a crucial target for the Night King (NK).

In real life, this almost happened when Judeo-Christians destroyed all temples, libraries and even the human lives of the carriers of the white man’s culture, especially in the centuries 4th and 5th.

Following this analogy, white nationalists have failed to see the three-eyed ravens’ messages to retrieve such history after the NK (Christianity) destroyed the most germane knowledge for white survival. I refer specifically to the histories of the white race by Pierce and Kemp that ‘nationalists’ still refuse to read, and apparently will continue to refuse until the eternal night finally reaches the entire West.

See the previous posts on this site under the title of ‘3-eyed raven’ (actually, quotations from Pierce’s Who We Are):

Three-eyed raven, 1

Three-eyed raven, 2

Three-eyed raven, 3

Three-eyed raven, 4

Three-eyed raven, 5

Three-eyed raven, 6

Three-eyed raven, 7

Three-eyed raven, 8

Categories
Philosophy of history

Tyrion Lannister’s little speech

Watch it in the context of my recent reply to a commenter on Red Ice’s historical ignorance about the religion of our parents (the Red Ice couple are YouTube personalities, part of the Alt-right movement):

Postscript:

According to the plot of Season 8, the Night King planned to bring about an eternal night, wiping out mankind altogether, and in order to accomplish that he needs to kill Bran—the Three-Eyed Raven. As Sam points out, true death is only achieved when people are completely forgotten by the living, and the Three-Eyed Raven has access to all of human history, making him a crucial target for the Night King (NK).

In real life, this almost happened when Judeo-Christians destroyed all temples, libraries and even the human lives of the carriers of the white man’s culture, especially in the centuries 4th and 5th.

Following this analogy, white nationalists have failed to see the Three-Eyed Ravens’ messages to retrieve such history after the NK (Christianity) destroyed the most germane knowledge for white survival. I refer specifically to the histories of the white race by Pierce and Kemp that ‘nationalists’ still refuse to read, and apparently will continue to refuse until the eternal night finally reaches the entire West.

See the previous posts on this site under the title of ‘3-eyed raven’:

Three-eyed raven, 1

Three-eyed raven, 2

Three-eyed raven, 3

Three-eyed raven, 4

Three-eyed raven, 5

Three-eyed raven, 6

Three-eyed raven, 7

Three-eyed raven, 8

Categories
Kenneth Clark Philosophy of history Temple of Artemis

European civilisation’s foe

Yesterday a blogger posted an article, ‘The burning of Notre Dame’ on his WordPress sitethat Counter-Currents republished today.I would like to take issue with its first paragraph:

As news spread of the fire consuming the Notre Dame Cathedral in Paris, the first reaction of most people was shock and sadness. You don’t have to be Catholic or French to feel as if some part of you has been lost. That was not just an old building or a historically important place. It was a symbol of Western civilization. Stand inside a great church and you feel the awe and power that inspired the builders. That cathedral was the primal roar of a people celebrating their creator and the essence of who they were as a people. 

I am sorry, but Notre Dame was not‘a symbol of Western civilisation’, but of Western Christian civilisation. Big difference, as explained in one of the essays, excerpted on this site under the title ‘The Red Giant’, that moved me to start a blogging career.

In ‘The Red Giant’ the term ‘Western Christian civilization’ is repeated twenty-eight times, in contrast to ‘European civilization’. As the author put it:

It’s the Western Christian civilization that feeds all these processes (population explosion etc.). So the Western Christian civilization is in fact the worst enemy of what I call European civilization: another reason for wanting the Western Christian civilization to go away.

Even sophisticated intellectuals of the Alt-Right cannot see the difference between Western Christian civilisation and European civilisation, the latter so beautifully expressed in the sculpture of Apollo or in the immense temple of Artemis in Ephesus, one of the Seven Wonders that I would call the Notre Dame of the Ancient World. In fact, not even Lord Clark himself, the author of the 1969 TV series Civilisation, could distinguish between the two.

Categories
Asia Attila Charlemagne Europe Genghis Khan Huns Islam Madison Grant Mongols Nordicism Philosophy of history Racial studies

Rising, 3

(Madison Grant’s introduction)

Without attempting a scientific classification of the inhabitants of Eurasia, it is sufficient to describe the three main races. The first are the yellow-skinned, straight black-haired, black-eyed, round-skulled Mongols and Mongoloids massed in central and eastern Asia north of the Himalayan system.

To the west of them, and merged with them, lie the Alpines, also characterized by dark, but not straight, hair, dark eyes, relatively short stature, and round skulls. These Alpines are thrust like a wedge into Europe between the Nordics and the Mediterraneans, with a tip that reaches the Atlantic Ocean. Those of western Europe are derived from one or more very ancient waves of round-skulled invaders from the East, who probably came by way of Asia Minor and the Balkans, but they have been so long in their present homes that they retain little except their brachycephalic skull-shape to connect them with the Asiatic Mongols.

South of the Himalayas and westward in a narrow belt to the Atlantic, and on both sides of the Inland Sea, lies the Mediterranean race, more or less swarthy-skinned, black-haired, dark-eyed, and long-skulled.

On the northwest, grouped around the Baltic and North Seas, lies the great Nordic race. It is characterized by a fair white skin, wavy hair with a range of color from dark brown to flaxen, light eyes, tall stature, and long skulls.

These races show other physical characters which are definite but difficult to describe, such as texture of skin and cast of features, especially of the nose. The contrast of mental and spiritual endowments is equally definite, but even more elusive of definition.

It is with the action and interaction of these three groups, together with internal civil wars, that recorded history deals.

While, so far as we know, these three races have occupied their present relative positions from the beginning, there have been profound changes in their distribution.

The two essential phenomena, however, are, first, the retreat of the Nordic race westward from the Grasslands of western Asia and eastern Europe to the borders of the Atlantic, until it occupies a relatively small area on the periphery of Eurasia.

The second phenomenon is of equal importance, namely, the more or less thorough Nordicizing of the westernmost extensions of the other two races, namely, the Mediterranean on the north coast of the Inland Sea, who have been completely Aryanized in speech, and have been again and again saturated with Nordic blood, and the even more profound Nordicization in speech and in blood of the short, dark, round-skulled inhabitants of central Europe, from Brittany through central France, southern Germany, and northern Italy into Austrian and Balkan lands. So thorough has been this process that the western Alpines have at the present time no separate race consciousness and are to be considered as wholly European.

As to the Alpines of eastern and central Europe, the Slavs, the case is somewhat different. East of a line drawn from the Adriatic to the Baltic the Nordicizing process has been far less perfect, although nearly complete as to speech, since all the Slavic languages are Aryan. Throughout these Slavic lands, great accessions of pure Mongoloid blood have been introduced within relatively recent centuries.

East of this belt of imperfectly Nordicized Alpines we reach the Asiatic Alpines, as yet entirely untouched by western blood or culture. These groups merge into the Mongoloids of eastern Asia.

So we find, thrust westward from the Heartland, a race touching the Atlantic at Brittany, thoroughly Asiatic and Mongoloid in the east, very imperfectly Nordicized in the centre, and thoroughly Nordicized culturally in the far west of Europe, where it has become, and must be accepted as, an integral part of the White World.

As to the great Nordic race, within relatively recent historic times it occupied the Grasslands north of the Black and Caspian Seas eastward to the Himalayas. Traces of Nordic peoples in central Asia are constantly found, and when archæological research there becomes as intensive as in Europe we shall be astonished to find how long, complete, and extended was their occupation of western Asia.

During the second millennium before our era successive waves of Nordics began to cross the Afghan passes into India until finally they imposed their primitive Aryan language upon Hindustan and the countries lying to the east.

All those regions lying northwest of the mountains appear to have been largely a white man’s country at the time of Alexander the Great. In Turkestan the newly discovered Tokharian language, an Aryan tongue of the western division, seems to have persisted down to the ninth century. The decline of the Nordics in these lands, however, began probably far earlier than Alexander’s time, and must have been nearly completed at the beginning of our era. Such blond traits as are still found in western Asia are relatively unimportant, and for the last two thousand years these countries must be regarded as lost to the Nordic race.

The impulse that drove the early Nordics like a fan over the Himalayan passes into India, the later Nordics southward into Mesopotamian lands, as Kassites, Mitanni, and Persians, into Greece and Anatolia as Achæans, Dorians, and Phrygians, westward as the Aryan-speaking invaders of Italy and as the Celtic vanguards of the Nordic race across the Rhine into Gaul, Spain, and Britain, may well have been caused by Mongoloid pressure from the heart of central Asia. Of course, we have no actual knowledge of this, but the analogy to the history of later migrations is strong, and the conviction is growing among historians that the impulse that drove the Hellenic Nordics upon the early Ægean culture world was the same as that which later drove Germanic Nordics into the Roman Empire.

North of the Caspian and Black Seas the boundaries of Europe receded steadily before Asia for nearly a thousand years after our era opened, but we have scant record of the struggles which resulted in the eviction of the Nordics from their homes in Russia, Poland, the Austrian and east German lands.

By the time of Charlemagne the White Man’s world was reduced to Scandinavia, Germany west of the Elbe, the British Isles, the Low Countries, and northern France and Italy, with outlying groups in southern France and Spain. This was the lowest ebb for the Nordics and it was the crowning glory of Charlemagne’s career that he not only turned back the flood, but began the organization of a series of more or less Nordicized marches or barrier states from the Baltic to the Adriatic, which have served as ramparts against Asiatic pressure from his day to ours. West of this line the feudal states of mediæval Europe developed into western Christendom, the nucleus of the civilized world of to-day.

South of the Caspian and Black Seas, after the first swarming of the Nordics over the mountains during the second millennium before Christ, the East pressed steadily against Europe until the strain culminated in the Persian Wars. The defeat of Asia in these wars resulted later in Alexander’s conquest of western Asia to the borders of India.

Alexander’s empire temporarily established Hellenic institutions throughout western Asia and some of the provinces remained superficially Greek until they were incorporated in the Roman Empire and ultimately became part of early Christendom. On the whole, however, from the time of Alexander the elimination of European blood, classic culture, and, finally, of Christianity, went on relentlessly.

By later Roman times the Aryan language of the Persians, Parthians, and people of India together with some shreds of Greek learning were about all the traces of Europe that were to be found east of the oscillating boundary along the Euphrates.

The Roman and Byzantine Empires struggled for centuries to check the advancing tide of Asiatics, but Arab expansions under the impulse of the Mohammedan religion finally tore away all the eastern and southern coasts of the Mediterranean Sea, while from an Arabized Spain they threatened western Europe. With the White Man’s world thus rapidly receding in the south, a series of pure Mongol invasions from central Asia, sweeping north of the Caspian and Black Seas, burst upon central Europe. Attila and his Huns were the first to break through into Nordic lands as far as the plains of northern France. None of the later hordes were able to force their way so far into Nordic territories, but spent their strength upon the Alpines of the Balkans and eastern Europe.

Eastern Germany, the Austrian states, Poland, and Russia had been Nordic lands before the Slavs emerged after the fall of Rome. Whether the occupation of Teutonic lands by the Wends and Slavs in eastern Europe was an infiltration or a conquest is not known, but the conviction is growing that, like other movements which preceded and followed, it was caused by Mongoloid pressure.

That the western Slavs or Wends had been long Nordicized in speech is indicated by the thoroughly Aryan character of the Slavic languages. They found in the lands they occupied an underlying Teutonic population. They cannot be regarded as the original owners of Poland, Bohemia, Silesia, or other Wendish provinces of eastern Germany and Austria. The Teutonic Marcomanni and Quadi were in Bohemia long before the Czechs came in through the Moravian Gate in the sixth century. Pomerania and the Prussias were the home of Teutonic Lombards, Burgunds, Vandals, and Suevi, while the Crimea and the northwestern coast of the Black Sea were long held by the Nordic Goths, who, just before our era, had migrated overland from the Baltic by way of the Vistula.

No doubt some of this Nordic blood remained to ennoble the stock of the later invaders, but by the time of Charlemagne, in the greater part of Europe east of the Elbe, the Aryan language was the only bond with Europe.

When the Frankish Empire turned the tide and Christianized these Wendish and Polish lands, civilization was carried eastward until it met the Byzantine influences which brought to Russia and the lands east of the Carpathians the culture and Orthodox Christianity of the Eastern or Greek Empire.

The nucleus of Russia was organized in the ninth century by Scandinavian Varangians, the Franks of the East, who founded the first civilized state amid a welter of semi-Mongoloid tribes. How much Nordic blood they found in the territories which afterward became Russia we have no means of knowing, but it must have been considerable because we do know that from the Middle Ages to the present time there has been a progressive increase in brachycephaly or broad-headedness, to judge from the rise in the percentage of round skulls found in the cemeteries of Moscow and elsewhere in Russia.

Such was the condition of eastern Europe when a new and terrible series of Mongoloid invasions swept over it, this time directly from the centre of Asia.

The effect of these invasions was so profound and lasting that it may be well to consider briefly the condition of eastern Europe after the elimination of the Nordics and its partial occupation by the so-called Slavs. Beginning with Attila and his Huns, in the fourth century, there was a series of purely Mongoloid tribes entering from Asia in wave after wave.

Similar waves ultimately passed south of the Black and Caspian Seas, and were called Turks, but these were long held back by the power of the Byzantine Empire, to which history has done scant justice.

In the north these invaders, called in the later days Tatars, but all essentially of central Asiatic Mongol stock, occupied Balkan lands after the expansion of the south Slavs in those countries. They are known by various names, but they are all part of the same general movement, although there was a gradual slowing down of the impulse. Prior to Jenghiz Khan the later hordes did not reach quite as far west as the earlier ones.

The first wave, Attila’s Huns, were followed during the succeeding centuries by the Avars, the Bulgars, the Hunagar Magyars, the Patzinaks and the Cumans. All of these tribes forced their way over the Carpathians and the Danube, and much of their blood, notably in that of the Bulgars and Magyars, is still to be found there. Most of them adopted Slavic dialects and merged in the surrounding population, but the Magyars retain their Asiatic speech to this day.

Other Tatar and Mongoloid tribes settled in southern and eastern Russia. Chief among these were the Mongol Chazars, who founded an extensive and powerful empire in southern and southeastern Russia as early as the eighth century. It is interesting to note that they accepted Judaism and became the ancestors of the majority of the Jews of eastern Europe, the round-skulled Ashkenazim.

Into this mixed population of Christianized Slavs and more or less Christianized and Slavized Mongols burst Jenghiz Khan with his great hordes of pure Mongols. All southern Russia, Poland, and Hungary collapsed before them, and in southern Russia the rule of the Mongol persisted for centuries, in fact the Golden Horde of Tatars retained control of the Crimea down to 1783.

Many of these later Tatars had accepted Islam, but entire groups of them have retained their Asiatic speech and to this day profess the Mohammedan religion.

The most lasting result of these Mongol invasions was that southern Poland and all the countries east and north of the Carpathians, including Rumania and the Ukraine, were saturated anew with Tatar blood, and, in dealing with these populations and with the new nations founded among them, this fact must not be forgotten.

The conflict between the East and the West—Europe and Asia—has thus lasted for centuries, in fact it goes back to the Persian Wars and the long and doubtful duel between Rome and Parthia along the eastern boundary of Syria. As we have already said, the Saracens had torn away many of the provinces of the Eastern Empire, and the Crusades, for a moment, had rolled back the East, but the event was not decided until the Seljukian and Osmanli Turks accepted Islam.

If these Turks had remained heathen they might have invaded and conquered Asia Minor and the Balkan States, just as their cousins, the Tartars, had subjected vast territories north of the Black Sea, but they could not have held their conquests permanently unless they had been able to incorporate the beaten natives into their own ranks through the proselytizing power of Islam.

Even in Roman times the Greek world had been steadily losing, first its Nordic blood and then later the blood of its Nordicized European population, and it became in its declining years increasingly Asiatic until the final fall of Constantinople in 1453.

Byzantium once fallen, the Turks advanced unchecked, conquering the Alpine Slav kingdoms of the Balkans and menacing Christendom itself.

In these age-long conflicts between Asia and Europe the Crusades seem but an episode, although tragically wasteful of Nordic stock. The Nordic Frankish nobility of western Europe squandered its blood for two hundred years on the desert sands of Syria and left no ethnic trace behind, save, perhaps, some doubtful blond remnants in northern Syria and Edessa.

If the predictions of Mr. Stoddard’s book seem far-fetched, one has but to consider that four times since the fall of Rome Asia has conquered to the very confines of Nordic Europe. The Nordicized Alpines of eastern Europe and the Nordicized Mediterraneans of southern Europe have proved too feeble to hold back the Asiatic hordes, Mongol or Saracen. It was not until the realms of pure Nordics were reached that the invaders were turned back. This is shown by the fact that the Arabs had quickly mastered northern Africa and conquered Spain, where the Nordic Goths were too few in number to hold them back, while southern France, which was not then, and is not now, a Nordic land, had offered no serious resistance. It was not until the Arabs, in 732, at Tours, dashed themselves to pieces against the solid ranks of heavy-armed Nordics, that Islam receded.

The same fate had already been encountered by Attila and his Huns, who, after dominating Hungary and southern Germany and destroying the Burgundians on the Rhine, had pushed into northern France as far as Châlons. Here, in 376, he was beaten, not by the Romanized Gauls but by the Nordic Visigoths, whose king, Roderick, died on the field. These two victories, one against the Arab south and the other over the Mongoloid east, saved Nordic Europe, which was at that time shrunken to little more than a fringe on the seacoast.

How slender the thread and how easily snapped, had the event of either day turned out otherwise! Never again did Asia push so far west, but the danger was not finally removed until Charlemagne and his successors had organized the Western Empire.

Christendom, however, had sore trials ahead when the successors of Jenghiz Khan destroyed Moscovy and Poland and devastated eastern Europe. The victorious career of the Tatars was unchecked, from the Chinese Sea on the east to the Indian Ocean on the south, until in 1241, at Wahlstatt in Silesia, they encountered pure Nordic fighting men. Then the tide turned. Though outnumbering the Christians five to one and victorious in the battle itself, the Tatars were unable to push farther west and turned south into Hungary and other Alpine lands.

Some conception of the almost unbelievable horrors that western Europe escaped at this time may be gathered from the fate of the countries which fell before the irresistible rush of the Mongols, whose sole discernible motive seems to have been blood lust. The destruction wrought in China, central Asia, and Persia is almost beyond conception. In twelve years, in China and the neighboring states, Jenghiz Khan and his lieutenants slaughtered more than 18,500,000 human beings. After the sack of Merv in Khorasan, the “Garden of Asia,” the corpses numbered 1,300,000, and after Herat was taken 1,600,000 are said to have perished. Similar fates befell every city of importance in central Asia, and to this day those once populous provinces have never recovered. The cities of Russia and Poland were burned, their inhabitants tortured and massacred, with the consequence that progress was retarded for centuries.

Almost in modern times these same Mongoloid invaders, entering by way of Asia Minor, and calling themselves Turks, after destroying the Eastern Empire, the Balkan States, and Hungary, again met the Nordic chivalry of western Europe under the walls of Vienna, in 1683, and again the Asiatics went down in rout.

On these four separate occasions the Nordic race and it alone saved modern civilization. The half-Nordicized lands to the south and to the east collapsed under the invasions.

Unnumbered Nordic tribes, nameless and unsung, have been massacred, or submerged, or driven from their lands. The survivors had been pushed ever westward until their backs were against the Northern Ocean. There the Nordics came to bay—the tide was turned. Few stop to reflect that it was more than sixty years after the first American legislature sat at Jamestown, Virginia, that Asia finally abandoned the conquest of Europe.

One of the chief results of forcing the Nordic race back to the seacoast was the creation of maritime power and its development to a degree never before known even in the days of the Phœnicians and Carthaginians. With the recession of the Turkish flood, modern Europe emerges and inaugurates a counter-attack on Asia which has placed virtually the entire world under European domination.