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Philosophy of history

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
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

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
Attila Charlemagne 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.

Categories
Alexis de Tocqueville American civil war Blacks George Washington Philosophy of history Racial studies

Heisman’s suicide note, 11

Or:

A key to understanding the ethnosuicidal United States

I had said in the previous post that I would not read beyond page 500. But a friend on Facebook suggested that I read what Heisman says about the Norman Conquest and I have found oil. I wonder if those white nationalist scholars in the history of Britain and the United States know this thesis? Although Heisman was a Jew, in good hands his thesis could be a vital piece to put together the puzzle of the whys of white suicide, which leads the United States of America. Heisman wrote:
 
Remarkably, the Anglo-Saxons and Germans are very closely related in their cultural-ethnic origins. Yet during the Nazi period, the Germans continued a cultural-political path that lead to an idealization of the Jews as their greatest mortal enemies, the destruction of Western cultural values inherited from Christianity, and the systematic genocide of the alleged propagators of those values. The Americans ventured towards the total opposite historical trajectory becoming perhaps the most Christian nation of the developed world, the most culturally compatible nation with the Jews, and the greatest ally of the state of Israel. At the root of this historical divergence between the Anglo-Saxons and the Germans lay the Norman Conquest. […]
An essential inheritance of America’s Anglo-Protestant values is an inclination to forget ethnic origins, national rivalries, and presumptions of hereditary status that were characteristic of the Old World. The Anglo-Saxons planted the model of this morality of turning a blind eye to national origins for all other Americans to follow and this implicated the erasure of everyone else’s ethnic origins as well. The freedom to forget the past appears to be the obverse side of America’s traditionally optimistic vision of the future. But why is this past problematic? Why were hereditary origins an issue in the first place?
The “race problem” should not matter in America, yet somehow it is the most American issue, the most relevant innovation of the entire American experiment. The old answers, moreover, that attempted to account for the entire “race” issue simply do not add up. There is a lack of coherent answer to the question of why race matters.
American historian Gordon Wood observed that

the white American colonists were not an oppressed people; they had no crushing imperial chains to throw off. In fact, the colonists knew they were freer, more equal, more prosperous, and less burdened with cumbersome feudal and monarchical restraints than any other part of mankind in the eighteenth century.

What exactly were the colonists rebelling against, then? What was this world-historical commotion called “revolution” really about?
 
Conquering the Conquest, or, Enlightened Saxon-centrism
The unanswered questions about race and revolution can be concentrated into a single historical question: When did the Anglo-Saxon nation stop being conquered by the Normans? For the sake of empirical accuracy, let us refuse to indulge in vague abstractions or undemonstrated traditional assumptions of assimilation. If we demand a specific, empirical date or period that marks a distinct end to the Conquest, what can the study of history offer?
Frenchman Alexis de Tocqueville, a descendant of an old aristocratic family from Normandy, wrote in his famous treatise on American democracy, “[g]eneral ideas do not attest to the strength of human intelligence, but rather to its insufficiency.” The holy abstraction of “freedom” has effectually pulled wool over the eyes of those who have mindlessly submitted to the authority of the metaphysics of freedom. Freedom, in this way, seems to grant freedom from rational reflection upon the authority of “freedom.” Instead of being misled by fuzzy, mystical, metaphysical abstractions such as “freedom”, let us ask, specifically and empirically, freedom from what? In its distinctive historical context, what exactly was it about the British political order that radicals such as Thomas Paine sought freedom from?
The very title of Paine’s book, The Rights of Man, might suggest a tendency to abstract or grossly generalize his particular anathema to “hereditary government” in England and France in universal terms. Yet this appearance does not fully stand up to scrutiny. In the case of England, he inquired specifically and empirically into the identity of its hereditary government and followed its very own hereditary logic back to its hereditary origins to discover:

that origin is the Norman Conquest. They are evidently of the vassalage class of manners, and emphatically mark the prostrate distance that exists in no other condition of men than between the conqueror and the conquered.

This means that the “prostrate distance” between the conqueror “class” and the conquered “class” was also a hereditary distance. This kinship discontinuity between rulers and ruled suggests possible grounds for ethnic hostility between the descendants of the aristocracy and the majority population.
In The English and the Normans: Ethnic Hostility, Assimilation, and Identity, historian Hugh Thomas documented the ethnic hostility that existed between the native English and Normans following the Conquest. Justifying a common tendency to conflate ‘Anglo-Saxon’ with ‘English’, he maintained that English identity ultimately triumphed over both Norman identity and ethnic hostility. His thesis implies a kind of democratic cultural revolution and a belief in Anglo-Saxon conquest through cultural identity imperialism. If Thomas was right, then we should really date the first “modern” step towards democratic cultural revolution around the beginning of the thirteenth century. But was the Conquest really conquered so easily?
If the Norman Conquest, Norman identity, and ethnic hostility were conquered so easily, then how does Hugh Thomas explain these words of Thomas Paine in The Rights of Man?

The hatred which the Norman invasion and tyranny begat, must have been deeply rooted in the nation, to have outlived the contrivance to obliterate it. Though not a courtier will talk of the curfew-bell, not a village in England has forgotten it.

This is a direct refutation of the Hugh Thomas’s thesis, in The English and the Normans, that ethnic hostility ended by the beginning of the thirteenth century. Paine provided a powerful refutation, not simply as an observer, but as a highly influential embodiment of ethnic hostility against the Norman conquerors and their legacy. So who is right, Hugh Thomas or Thomas Paine?
The historian noted, “[l]ong-standing ethnic hostility would have completely altered the course of English political, social, and cultural history.” This unverified assertion that ethnic hostility did not continue significantly past the period covered by his study (1066-c.1220) was also contradicted by Michael Wood’s recollection of his childhood encounter with Montgomery in the 1960s:

Monty, of course, still bore his name and still carried his flag. And that explained his take on the Conquest. For though he was as English as I was, he saw himself as a Norman—and that’s what counts when it comes to matters of identity… as far as I was concerned, Monty would always be a Norman.

Still, in the twentieth century, the old ethnic identities mattered.
Did “Englishness” mean more than a quirk of geography, and more than “class”, to a hereditary Norman dominion eventually engulfed Ireland and Scotland as well? The label of Englishness certainly triumphed and the very core of the English language re-emerged. Yet England ultimately became something different, neither Norman nor English, but neither and both. Even if we ignore actual hereditary descent, the famous, and distinctively English “class system” dates from the Conquest and can itself be considered a long-term cultural triumph of Norman identity.
Genealogist L. G. Pine attested to the fact that the prestige of a Norman pedigree, associated with the identity of the “best people” or upper class, triumphed to the extent that many ambitious native English wanted to be Normans throughout post-Conquest English history. Ultimately, it was not so much that Normans became English so much that the English became British. The permanent occupation of the conqueror “class” formed the hereditary basis of the “British” Empire. While Thomas is fundamentally wrong, it is fortunate that he has clarified the issue by rightly raising the point that the reality of early post-Conquest ethnic hostility should wake people out of the complacent assumption that Normans and English should ultimately merge into one people.
Cultural assimilation is one thing; genetic assimilation, however, is quite another. Here the deficiency of historical studies that fail to account for biological factors and a general evolutionary perspective becomes most apparent. While Thomas’s scholarship offers many contributions to the debate, especially his balanced judgment on many topics, conclusions about the ultimate effects of the Conquest will remain fundamentally unbalanced if genetic factors are left out of the final equations.
Thomas writes history as if Charles Darwin never lived. Even if the Normans had completely assimilated culturally yet maintained a hereditary monopoly of leading positions within the country, that cannot be called full assimilation. The notion of special political-hereditary rights and privileges passed on from generation to generation that the American revolutionaries fought against in theory are the exact opposite of genetic assimilation.
Thomas’s thesis makes sense only if it can be demonstrated that the Anglo-Saxons are an ethnicity indifferent as to whether their government is or is not representative of “the people.” Thomas’s thesis could be saved only if the evidence verified that Anglo-Saxons are an ethnicity with no sense of the value of liberty, their fawning natural servility allowing them to live together with their new Norman aristocracy happily ever after. In summary, the real question of assimilation is whether the Anglo-Saxons assimilated to the notion that the Normans had a right to conquer them.
As L. G. Pine wrote, “The historian whose unthinking conscience allows them to justify the Norman Conquest, could as easily justify the Nazi subjugation of Europe.” Thomas’s perilous, conciliatory suppression of any negative attitudes towards Normans that could be construed as ethnic hostility led him to acquiesce in a neutral or sometimes even positive attitude of appeasement towards those exemplary Normanitas virtues expressed in ruthless military domination, genocide, and the crushing of all native ethnic resistance (a.k.a. conquest; the antithesis of the rights of man; the negation of the every principle that the most egalitarian of the American founders sought to bring to light in opposition to the founding of the British Empire in 1066).
Michael Mann’s The Dark Side of Democracy: Explaining Ethnic Cleansing proposed two versions of “We, the people.” He proposed that the liberal version, exemplified by American Constitutionalism, is characterized by individual rights, class, and special interest groups. In the organic version of democracy ethnicity rivals other forms of interest and identity and in some circumstances can express itself in ethnic cleansing. This is the “dark side of democracy.”
In Central and Eastern Europe after the fall of the Soviet Union, Mann observed, “democratization struggles increasingly pitted a local ethnicity against a foreign imperial ruler.” The demos was confused with the ethnos. Was America any different? If the Normans conquerors achieved some degree of success in perpetuating their hereditary government over the centuries, and the original ethnic conflict that Thomas documented was not perpetuated with it, then how does one explain that? What would make the impetus of organic and liberal democracy so different from one another?
For the sake of argument, let us entertain this peculiar idea of hereditary separatism, just as John Locke does in his Second Treatise of Government (and try in earnest to assume this has nothing to do whatsoever with the Norman Conquest):

But supposing, which seldom happens, that the conquerors and conquered never incorporate into one people, under the same laws and freedom; let us see next what power a lawful conqueror has over the subdued: and that I say is purely despotical… the government of a conqueror, imposed by force on the subdued… has no obligation on them.

The Declaration of Independence proclaims, “to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed.” This assertion implies that the Norman Conquest was illegitimate. The Norman takeover was achieved despite the lack of consent of the governed. That government was instituted with strategic violence against any significant resistance from the governed. From the view of its author, Thomas Jefferson, the Norman Conquest was the institution of an unjust power against the rights of the people. It is thus not a coincidence that the hereditary “English” political tradition was founded in utter violation of the principles of the Declaration of Independence.
In The Rights of Man, Paine explained, “by the Conquest all the rights of the people or the nation were absorbed into the hands of the Conqueror, who added the title of King to that of Conqueror.” Paine posited a remarkable ambiguity between the “rights of the people” and “the nation.” King was equated with Conqueror. In 1066 there existed a right of conquest, but no “rights of the people.” The modern invention of the latter justified, at long last, the reclamation of Anglo-Saxon “rights” from the “hands of the Conqueror.”
The Declaration of Independence further asserts, “whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government.” America provided an opportunity to do just that.
Taking full advantage of this opportunity meant that America would truly be different from the old world. As The Rights of Man explained, “In England, the person who exercises this prerogative [as king] is often a foreigner; always half a foreigner, and always married to a foreigner. He is never in full natural or political connection with the country.” A lack of “natural” connection between the political elite and the people was significant for Paine. The contrast with America was clear: “The presidency of America… is the only office from which a foreigner is excluded; and in England, it is the only one to which he is admitted.” The new world would be different.
America, for Paine, was the place where foreigners were excluded from that high office. Democracy meant that “commoners” could finally be admitted. Revolution had turned the old order upside down: the rule of the people meant the triumph of Anglo-Saxon ethnocentrism over the legacy of the Norman-centric aristocracy.
It is unfortunate for believers in the distinct superiority of the liberal form of democracy that the organic and liberal varieties are more equal than they think. Faith in the categorical distinction between the liberal and organic expressions of democracy is only a display of naiveté towards the cunning of ethnocentrism. Democratic Saxon-centrism has prevented an appreciation of the ethnic diversity at the very heart of the American founding.
Are the Anglo-Saxon ethnically superior to ethnocentrism and thus superior to all other peoples on Earth in this respect or has something been overlooked? Is it true that Anglo-Saxons are always superior and never inferior to the power and influence of the Norman Conquest or is it at least possible that this unspoken assumption might have something to do with Anglo-Saxon ethnocentrism? It is as if a conquest of the Conquest has been attempted through an enlightened ethnic cleansing of the Norman impact on world history. The Norman conquerors of history, however, were not conquered so easily.
 
The Peculiar Revolution
For the title of original, permanent English colony in the New World, the Pilgrims of the Mayflower take second place. It was the English settlers of Jamestown, Virginia, who were the first permanent English colonists, thirteen years before the Mayflower. Jamestown was birthplace of the United States, and, it just so happens, the birthplace of American slavery of Africans. In 1619, a year before the landing of the Mayflower, the first black slaves were brought to Virginia.
America was born a land of slavery.
In the Old World, it had been “the Norman” who so often represented tyranny, aristocracy, and inequality. But surely things must have been different in America. In the land of freedom, democracy, and equality, perhaps only Southern slavery posed a truly fundamental challenge to these modern values.
The question nonetheless remains, who were these Southern slave masters?
It is as if recent historians have confidently assumed that, in all of human history, there could not be a case where the issue of race was more irrelevant. Never in human history was the issue of race more irrelevant than in regard to the racial identity of the American South’s essential “master race.” This is a truly fantastic contradiction: the South apparently fought a war in the name of the primacy of race, yet the distinctive racial identity of the South primary ruling race is apparently a matter of total indifference.
Virtually every other people in history, from the Italians, to the Chinese, to the Mayans, to the Albanians, possessed some form of ethnic identity. The French, the Germans, and the Russians did not and do not simply consider themselves to be merely “white.” The original English settlers of the North, moreover, are considered, not simply white, but Anglo-Saxon. Why, then, was the South’s “master race” nearly alone in its absence of a distinctive ethnic identity? Is this state of affairs only a consummation of the Northern victory?
Of course, that blacks possessed a distinctive African ancestry is admissible, but the ancestry of the South’s ruling race is apparently inadmissible. This must be a state of affairs almost more peculiar than slavery itself. Everyone else across the world is permitted a distinctive ethnic or racial identity except the great Southern slave masters. For some peculiar reason, the original Southern slave masters are not allowed to have a distinct ethnic or racial identity. This means that the only people in American history who apparently have no distinct ethnic or racial origins beyond being white are precisely the same people who thought other people could and should be enslaved on the basis of their ethnic or racial origins.
These aristocratic planters must have been the most raceless, bloodless, deracinated, rootless, cosmopolitan universalists ever known to history. We must conclude that of all white people, these aristocrats must have valued heredity or genealogy the very least. The Virginia planters were most peculiar, not for being owners of black slaves, but for being the least ethnically self-conscious white people in world history. Is this an accurate reflection of reality?
This is really one of the great, peculiar paradoxes of world history: the elite Southern planters, one of the most extreme, unapologetic, and explicitly racist groups in history, are precisely those who may have the most obscure racial identity in history. Their claim to fame has been tied to identifying blacks as a race of natural slaves and in identifying themselves as race of natural masters—a “master race” without a racial identity. Perhaps the time has come to recognize that they have also merited a claim to fame simply for the obscurity of their racial identity.
Who were they?
The Englishmen who first settled the North identified themselves as Anglo-Saxons. But what about the “First Families of Virginia”? Virginia’s Tidewater elite largely originated from the geographic entity of England. But did these racists consider themselves specifically Anglo-Saxon? This question must be posed as carefully as possible: did they or did they not specifically identify themselves as members of the Anglo-Saxon race?
Who were these American slave masters?
In Democracy in America, Alexis de Tocqueville observed that the North possessed “the qualities and defects that characterize the middle class”, while the South “has the tastes, prejudices, weaknesses, and greatness of all aristocracies.” There could probably be no greater confirmation that South possessed a genuine aristocracy in the traditional sense. Yet this prescient antebellum observation begs the question: how did young America acquire an old aristocracy?
It is as if, in America, of all places, no explanation is required for this profound cultural difference between North and South. America was supposedly a country defined by “the qualities and defects that characterize the middle class.” But the idea of a slave race assumes the existence of a master race, not a bourgeois or middle-class race. The Union was not threatened by the leadership of poor Southern whites; it was threatened by the leadership of a subgroup of whites with an aristocratic philosophy that mastered the entire cultural order of the South.
If the Civil War was fought against slavery, and to fight slavery was to fight the slave-masters, then the Civil War was fought against the slave-masters. Since the slaves were not guilty of enslaving themselves, the argument that the Civil War was about slavery is practically identical to the argument that the Civil War was about the slave-masters. No matter which way one looks at it, all roads of inquiry into slavery leads to an inquiry into these peculiar Southern slave-masters.
Who were they?
“These slaves”, said Abraham Lincoln, “constituted a peculiar and powerful interest. All knew that this interest was, somehow, the cause of the war.” Did Lincoln state here that slavery was the cause of the war? No, Lincoln stated that slaves, as property, constituted an interest, and this interest was, somehow, the cause of war. The question then becomes, whose interest did these slaves serve?
To speak of aristocracy is to speak, by definition, of a minority of the population. The original aristocratic settlers of Virginia were called Cavaliers. “[T]he legend of the Virginia cavalier was no mere romantic myth”, concluded David Hackett Fischer in Albion’s Seed. “In all of its major parts, it rested upon a solid foundation of historical fact.”
But who were the Cavaliers?
One year before the outbreak of the American Civil War, in June of 1860, the Southern Literary Messenger declared:

the Southern people come of that race recognized as cavaliers… directly descended from the Norman barons of William the Conqueror, a race distinguished in its early history for its warlike and fearless character, a race in all times since renowned for its gallantry, chivalry, honor, gentleness and intellect.

Normans and Saxons: Southern Race Mythology and the Intellectual History of the American Civil War documented the thesis of Norman/Saxon conflict from a literary perspective. Its author, Ritchie Devon Watson, Jr., interpreted this thesis of Norman-Cavalier identity as “race mythology”, just as historian James McPherson has called this peculiar notion the “central myth of southern ethnic nationalism.” Yet how can this thesis be dismissed as myth without a thorough, scientific, genealogical investigation into the matter? Is it a myth, rather, that the Norman Conquest, the most pivotal event in English history, had no affect whatsoever on America? Is it true that representatives of virtually every ethnicity and race have come to America—with one peculiar Norman exception? Were the descendents of the Norman-Viking conquerors of England the only people in the world who were not enterprising or adventurous enough to try their fortunes in a new land?
“My paramount object in this struggle is to save the Union,” Lincoln explained, “and is not either to save or destroy slavery.” Yet it has become commonplace to disagree with Lincoln and to propagate the myth that the Civil War was first and foremost about the slavery of black people. The repeated claim that the Civil War was about slavery can be deceptive because it serves as a means of avoiding focus upon the slave-masters, which further avoids facing the centrality of the identity of the Norman-Cavaliers. The American Civil War was fought primarily, not over black slavery, but over Norman mastery.
There is a sense, however, in which the Civil War was provoked by the slavery of a race of people. Norman-American George Fitzhugh, the South’s most extreme and comprehensive pro-slavery theorist, clarified the relationship between race, slavery, and the Civil War amidst that violent clash of two Americas:

It is a gross mistake to suppose that ‘abolition’ is the cause of dissolution between the north and south. The Cavaliers, Jacobites, and Huguenots of the south naturally hate, condemn, and despise the Puritans who settled the north. The former are master races, the latter a slave race, the descendants of the Saxon serfs.

This is a key piece of the racial puzzle of America. Fitzhugh implied that the North sided with a black slave race because the Anglo-Saxons themselves are a slave race. Fitzhugh depicted Anglo-Saxons as the niggers of post-Conquest England.
With these words, Fitzhugh verified that the Norman Conquest, in its origins, was a form of slavery of the Anglo-Saxon race. The foundational irreconcilability between North and South is incomprehensible without recognizing that North’s peculiar obsession with “freedom” evolved precisely from the fierce denial that they or their ancestors were, in fact, a Saxon “slave race” born to serve a Norman “master race.”
“True,” Horace Greeley admitted in an issue of his New York Daily Tribune in 1854, “we believe the tendency of the slaveholding system is to make those trained under and mentally conforming to it, overbearing, imperious, and regardless of the rights of others.” Would he have believed, too, that the tendency of the Saxon-holding system in England after 1066 was to make those trained under and mentally conforming to it, overbearing, imperious, and regardless of the rights of others? Could there be any connection between these two very peculiar tendencies?
Could revulsion against the very notion of a slavish Saxon-holding system be the root and source of the inordinately strong Anglo-Saxon tendency toward freedom? The key to understanding the modern fame of the Anglo-Saxons as a free race is to understand the medieval fame of the Anglo-Saxons as a conquered and enslaved race. The Norman-Cavaliers’ belief in the rectitude of slavery was a direct descendant of belief in the rectitude of the peculiar institution of the right of conquest.
Yet, as Fitzhugh made clear, he and other Cavaliers were not the only whites of the South, even if they were as decisive in forming the culture of South as the Anglo-Saxons were in forming the culture of the North. The Jacobites refer to the Scotch-Irish who became the majority of the Southern white population. A smaller population of French Huguenots followed the original Cavaliers and concentrated in South Carolina.
According to the late American political scientist Samuel Huntington, “American identity as a multiethnic society dates from, and in some measure, was a product of World War II.” Huntington believed that America has a Puritan essence. He implied that American identity is rooted in a single ethnic identity and that ethnic identity is Puritan and Anglo-Saxon. If this is true, then it goes without saying that ultimate patriarch among the “founding fathers”, George Washington, must have been a pureblooded Anglo-Saxon. Is this genealogically accurate?
According to one source, the very first Washington in England was originally named William fitzPatric (Norman French for son of Patric). He changed his name to William de Wessyngton when he adopted the name of the parish in which he lived circa 1180 A.D. Another source, the late English specialist in Norman genealogy L. G. Pine, related that George Washington and his family “has plenty of Norman ancestry.” He confirmed that this family was on record as owners of Washington Manor in Durhamshire in the twelfth century and of knightly rank. Since George Washington was the possessor of “a carefully traced decent from Edward I,” this implies that the first president of the United States was also a descendant of William the Conqueror. None other than the twenty-eighth president of the United States, Woodrow Wilson, affirmed in his biography of Washington that his Cavalier ancestors “hated the Puritans” and that the first Washingtons in Virginia were born of a “stock whose loyalty was as old as the Conquest… They came of a Norman family.”
George Washington was a Norman-American and a classic representative of the aristocratic, slave-owning, Cavalier culture of Virginia. Unfortunately for Mr. Washington, Samuel Huntington has no room for the kind of diversity represented by America’s first president and his Puritan hating, Cavalier ancestors. Everyone must conform to the Anglo-Saxon, Puritan cultural model if they want to be counted as real Americans—even George Washington. Wasn’t that what the Civil War was about?
How is it even conceivable that Norman conquerors who developed into Southern slave masters could also have played a decisive role in the architecture of American liberty? Huntington, so keen to stress the English roots of American liberty, neglected to point out that Magna Carta was a product of Norman aristocratic civilization. It was the Normans who first invented the formal tradition of constitutional liberty that eventually conquered the world.
So while Washington was an heir to Norman aristocratic tradition, Magna Carta was a part of that tradition. Southern resistance to King George III in 1776 could trace its struggle for liberty to the resistance of Norman barons to King John in 1215 (and this also preserved their special privileges or “liberties” against the tide of assimilation with Anglo-Saxons). It was only in the seventeenth century that Anglo-Saxons exploited and selectively reinterpreted Magna Carta for their own purposes.
The ultimate foil of Hugh M. Thomas’s thesis that ethnic hostility between Normans and Anglo-Saxon went extinct by about 1220 is to be found in the endurance and persistence of Samuel Huntington’s question: Who are we? The “universalism” of the American founding actually emerged out of the attempt to preserve a rather peculiar form of multiculturalism that balanced the democracy-leaning North against an aristocracy-leaning, slaving owning South. The American Civil War resulted in the Northern conquest of the multicultural America that formed the character of the American founding. The Anglo-Saxon conquest of 1865 was the real founding of Samuel Huntington’s presumption of a single Puritan-based American culture.
What Hugh Thomas actually did was to dig up the root of the Anglo-Saxon cultural identity imperialism that late twentieth century multiculturalism began to expose. Thomas’s conclusion that the Anglo-Saxons culturally conquered the Normans in thirteenth century was made seemingly plausible only by nineteenth century conquests of the Normans. Thomas only uncovered the origin of this Anglo-Saxon way of cultural conquest through a struggle against the multicultural England of medieval times.
Multiculturalists who have promoted the contributions of women and minorities at the expense of the usual dead white males of history are following directly in the footsteps of Anglo-Saxon historians who downplayed the Norman impact on their history. The underdog biases of multiculturalism is not an aberration, but only a continuation of the majoritarian bias of democracy itself against a fair assessment of the contributions of Norman aristocracy to world history. William the Conqueror is the ultimate dead white European male in the history of the English-speaking world.
Hugh Thomas’s unspoken assumption is that Anglo-Saxons culturally conquered the Norman Conquest. They, the Anglo-Saxons, were ultimately history’s great conquerors. But is this true? Let this point resound around the entire world with utmost clarity: the issue here is who conquered whom? Did the Normans become victims of conquest by the Anglo-Saxons in modern times through characteristically modern methods?
Is it all possible that Anglo-Saxons might possibly be biased on the subject of the people who once defeated, conquered, and subjugated them? Most humans have submitted to the yoke of a “modern” Anglo-Saxon-leaning interpretation of long-term effects of the Norman Conquest. The repression of the impact of 1066 upon modern times has stifled a rational, evolutionary understanding of liberal democracy in the English-speaking world. The time has come for America and the rest of the English-speaking world to overcome this ancient bloodfeud and reclaim its Norman heritage, a heritage to goes to the very heart of the American founding.
In modern times, the Anglo-Saxon culturally conquered the Normans by Saxoning away their multicultural difference into presumptions of Anglo-Saxon “universalism.” To call America “Anglo-Saxon” is thus tantamount to ethnically cleansing George Washington of his Norman or Cavalier ancestral identity. Was George Washington the victim of a cultural form of ethnic cleansing by the Anglo-Saxon people?
[pages 654-675]

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Christendom Kriminalgeschichte des Christentums (books) Old Testament Philosophy of history Theology Vegetarianism Welfare of animals

Kriminalgeschichte, 70

Below, an abridged translation from the first volume of Karlheinz Deschner’s Kriminalgeschichte des Christentums (Criminal History of Christianity). For a comprehensive text that explains the absolute need to destroy Judeo-Christianity, see: here. In a nutshell, any white person who worships the god of the Jews is, ultimately, ethnosuicidal.

 
Augustine sanctions the ‘holy war’
The amantissimus Domini sanctissimus, as the bishop Claudius of Turin of the 9th century called Augustine, recorded, like no one before him, the compatibility between service to war and the doctrine of Jesus.
The father of the Church Ambrose had already celebrated a pathetic instigation of war, and the father of the Church Athanasius had declared that in war it was ‘legal and praiseworthy to kill adversaries’. However, none of them admitted the bloody office with as few scruples and as the hypocrite ‘angel of heaven’ who looks ‘constantly to God’.
Certainly, Augustine did not share the optimism of an Eusebius or an Ambrose, who equated the hope of the pax romana with that of pax christiana as providential, since ‘The wars to the present are not only between empires but also between confessions, between truth and error’. By weaving his web of grace, predestination and angels, Augustine theoretically committed himself in an increasingly negative way before the Roman state.
Every State power based on the libido dominandi rests on sins and for that reason must submit to a Church based on grace, but in fact not free of sin either. This philosophy of the State, which constituted the historical-philosophical basis of the medieval power struggle between the popes and the emperors, was decisively influential until the times of Thomas Aquinas.
Until the year of his death, Augustine not only asked for the punishment of the murderers, but also to crush the uprisings and subdue the ‘barbarians’, taking it as a moral obligation. It was not difficult for him to consider the State malignant but he praised its bloody practices and, like everything else, also ‘attribute it to Divine Providence’ since ‘its way of proceeding’ is ‘to avoid human moral decay through wars’.
Whoever thinks so, in a childlike and cynical way at the same time, obviously interprets in the same sense the commandment ‘Thou shalt not kill’. That commandment should not be applied to the totality of nature and the animal kingdom. Augustine discusses with the Manichaeans that it does not include the prohibition of ‘pulling a bush’ or the ‘irrational animal world’ because such beings ‘must live and die to our advantage; submit them to you!’
‘Man owns animals’, complains Hans Henny Jahnn in his great trilogy Fluss ohne Ufer. ‘He does not need to try. He just has to be naive. Naive also in his anger. Brutal and naive. This is what God wants. Even if he hits the animals, he will go to heaven’.
Earlier, authors such as Theodor Lessing and Ludwig Klages had persuasively shown that, as the latter affirms, Christianity conceals something with its connotation of ‘humanity’. What it really means is that the rest of living beings lack value—unless they serve human beings! They write: ‘As is well known, Buddhism prohibits the killing of animals, because the animal is the same being as we are. Now, if one scolds an Italian with such a reproach when he torments an animal to death, he will claim that “senza anima” and “non è christiano” since for the Christian believer the right to exist lies only in the human beings’.
Augustine on the other hand believes that the human being ‘even in situations of sin is better than the animal’: the being ‘of lower rank’. And he treats vegetarianism as ‘impious heretic opinion’.
That God can be pleased with arms is shown by the example of David and that of ‘many other righteous’ of that time. Augustine quotes at least 13,276 times the Old Testament, about which he had previously written that he had always found it unpleasant!
But now it was useful. For example: ‘The just will rejoice when contemplating revenge; He will bathe his feet in the blood of the wicked’. And of course all the ‘just’, logically, can make a ‘just war’ (bellum iustum).
It is a concept introduced by Augustine. No Christian had used it before, not even the easy-going Lactantius, whom he read carefully. Soon the whole Christian world made a iusta bella, based upon a ‘just’ reason for war any minimal deviation from the Roman liturgy. Augustine strongly recommends military service, and cites quite a few cases of ‘God-fearing warriors’ from the Bible; not only the ‘numerous righteous’ of the Old Testament, so rich in atrocities, but also a couple of the New Testament.
Augustine experienced the collapse of Roman rule in Africa, when the Vandal hordes invaded Mauritania and Numidia in the summer of 429 and in the spring of 430. He witnessed the annihilation of his life’s work: whole cities were grass of the flames and its inhabitants assassinated. Anywhere the Catholic communities, depleted by the Church and the State, opposed no resistance; at least there is no relation of it.
Augustine died on August 28, 430, and was buried that same day. A year later Hippo, retained by Boniface for fourteen months, was evacuated and partially burned. Augustine’s biographer, the holy bishop Possidius, who like the teacher was a fervent fighter against the ‘heretics’ and the ‘pagans’, still lived some years among the ruins.

 
 

END OF VOLUME I

 

______ 卐 ______

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Christendom Destruction of Greco-Roman world Kevin MacDonald Miscegenation Philosophy of history

Why Europeans must reject Christianity, 21

by Ferdinand Bardamu

 
A Europe without Christianity?
The world of classical antiquity shone as a lamp in the dark, filled with a youthful vigor that ensured its institutions and ideas would endure long after Greece and Rome ceased to exist as viable political entities. Science and reason were then snuffed out by the darkness and imbecility that followed in the wake of Christianity. Libraries were destroyed; art treasures were smashed; building in non-perishable materials almost vanished from memory; personal hygiene disappeared; ignorance was considered a virtue; chaos ensued. This was the triumph of Christianity, a syphilis of the mind that nearly wiped out Western civilization. Although Christian power and influence were shattered long ago by the rediscovery of science and reason, a resurgent Christianity now dominates the West in the form of liberal egalitarianism and cultural Marxism. These philosophies serve as the ideological basis of endless mass Third World immigration and other multiculturalist policies. This neo-Christianity has been imposed on the West by totalitarian liberal-leftist governments.
Understanding Christianity through the prism of group evolutionary strategy can shed light on the significant threat the religion poses to Europeans. As a seminal concept originally formulated by Prof. Kevin MacDonald, it was used with devastating effect in his analysis of 20th century Jewish intellectual and political movements. In a world characterized by in-group ethno-racial preference, absence of a group evolutionary strategy allowing populations at the species and sub-species level to survive and replicate is highly maladaptive.
A group evolutionary strategy is defined as an “experiment in living.” This refers to the establishment of culturally mediated processes or ideological structures that allow humans to exercise control over natural selection at the group level. The basic characteristics of Jewish evolutionary group strategy are:
1.) the rejection of both genetic and cultural assimilation into neighboring populations. Jews in Europe and the Middle East segregated themselves from gentiles by fashioning a distinct identity for themselves. This was accomplished through enforcement of strict endogamy and residential segregation. The genetic relatedness between Jewish groups, such as the Sephardi and Ashkenazi, is higher than between Jews and European populations because of this age-old resistance to assimilation; 2.) successful economic and reproductive competition that has driven Europeans from certain sectors of their own societies (such as finance); 3.) high ethnocentrism; 4.) within-group altruism favoring Jews at the expense of outgroup members, and; 5.) the institutionalization of eugenic practices that selected for high intelligence and conscientiousness in Jewish populations.
In contrast, Christianity undermines group survival by suppressing natural ethnocentric tendencies and maximizing the spread of dysgenic traits. Christianity provides no effective barrier to the cultural and genetic assimilation of Europeans by surrounding non-white populations; for example, during the Spanish and Portuguese colonization of the Americas in the 16th and 17th centuries, the Roman Catholic Church aggressively promoted miscegenation among the conquistadores. Ecclesiastical officials encouraged the European colonists to marry and interbreed with their native Indian and African concubines. This resulted in large-scale demographic genocide, which replaced European genetic homogeneity with mestizaje.
That Christianity is a non-ethnocentric ideology based on moral universalism is another serious problem with the religion. Europeans will always champion the interests of hostile out-groups at the expense of fellow Europeans in the name of Christian love and brotherhood. Christianity also opposes the high aggressiveness directed towards outgroup members; instead, believers are expected to practice nonviolence and compassion in the face of demographic replacement. High aggressiveness is a defining feature of Jewish group evolutionary strategy. It has allowed Jews to outcompete Europeans in their own societies.
Lastly, Christianity is militantly anti-eugenic, which is why it allows weaklings to survive and reproduce. This has decreased average IQ and the prevalence of other beneficial traits in European societies. In contrast, Jewish group evolutionary strategy institutionalizes eugenic practices that positively select for these traits, especially high intelligence. These eugenic practices have allowed Jews to exercise a degree of influence over Western societies vastly disproportionate to their actual numbers. Unlike Judaism for Jews, Christianity does not function as a group evolutionary strategy for Europeans, but as a recipe for racial and cultural suicide on a massive scale.
All aggressively pro-active measures against Christianity are certainly ethically justifiable in the face of Western decline and European racial extinction. In this essay, a more scientific approach is recommended. The European intellectual, before he devises any plan of action, must first acknowledge that no other biological process is as important for humans as evolution through natural selection. If he is to have any belief-system, it must be the civil religion of eugenics. Incorporating eugenics into the fabric of civic life would obviate coercion, making racial hygiene a matter of voluntary acquiescence. He would also do well to embrace the trifunctional worldview of the ancient Indo-Europeans.
For many thousands of years, trifunctional ideology served as an effective deterrent to the pathology of moral universalism. By envisaging the tripartite caste system as the fundamental pillar of a new order, the iron law of inequality is exalted as the highest law, the one most conducive to the achievement of social harmony. In this vision, the highest caste, equivalent to the brahman of Aryan-occupied India or the guardians of Plato’s Republic, would be absorbed in scientific and technological pursuits for their own sake. They would be entrusted with the material advancement of civilization. Their moral system, informed by the principles of evolutionary biology and eugenics, would be derived from the following axiom:

What is morally right is eugenic, i.e. improves the race biologically;
what is morally wrong is dysgenic, i.e. degrades the race biologically.

The second class of individuals will be bred for war and the third will consist of industrial and agricultural producers. These correspond to the Aryan kshatriyas and vaishyas or the “silver” and “bronze” castes of Plato’s Republic. Since these individuals do not possess the cognitive ability to participate in the highly abstract civil religion of the brahmans, they will worship their distant ancestors as the racial gods of a new religion founded on eugenic principles.
Christianity is an irrational superstition, which means that its influence will not be mitigated through logical argument. The child-like simplicity of Christian dogma is “a feature, not a bug.” Without an ability to appeal to the lowest common denominator, Christianity would not have spread as rapidly as it did during the 4th century. An enlightened European humanity, educated in the principles of Darwinian evolution and eugenics, cannot co-exist side by side with this ancient Semitic plague. The negative correlation that exists between Christian religiosity and intelligence simply reinforces this conclusion. Christianity is a seemingly intractable problem for primarily eugenic and biological reasons. Although a eugenic approach is clearly needed, other things must be done. If Christianity is to be abolished, all state-sanctioned programs of multicultural indoctrination must be completely eliminated along with it.
Through a program of rigorous eugenic breeding and media control, Europeans will be weaned from the neo-Christian ethical system they have imbibed since childhood. They will come to see eugenics as a necessary form of spiritual transcendence instead. Through a process of evolutionary development that is both culturally and technologically mediated, the lowest castes will embrace the brahman civil religion and see themselves as gods; the more evolved brahmans will move on to a more intensive contemplation of increasingly sophisticated mathematical and scientific abstractions. This progressive development of European racial consciousness will ensure the adoption of a successful group evolutionary strategy among Europeans.
The gradual phasing out of individuals with IQs below 100 will be carried out as an act of religious devotion among the lower castes. Aryan kshatriyas, the “knights of faith” of the new Aryan race religion, will impose a eugenic regime over the entire globe, repopulating the Third World with highly evolved super-organisms that will turn these former hellholes into terrestrial paradises. Wasting precious material resources caring for less evolved members of the human species will be a thing of the past. Humanity, whose scientific and technological progress stagnated during the late 20th century, will once again resume its upward journey toward the stars.

Eugenic breeding will force Europeans to realize the truth of Nietzsche’s core insight: Christianity, a transvaluation of all values driven by ressentiment, is a slave morality. It is the revolt of the underman against the aristocratic Indo-European virtues of strength and magnanimity, pride and nobility. By repudiating the syphilitic poison of Christianity, Europeans will become a race of value-creators, once again in charge of their own destinies as they affirm the beauty of life in all its fullness.

– End of Bardamu’s essay –

Categories
Hegel Karl Marx Martin Luther Philosophy Philosophy of history Reformation

Why Europeans must reject Christianity, 18

by Ferdinand Bardamu

 
Karl Marx, chief interpreter of the “Protestant Aquinas”
Marxist ideology is neither rationally explicable nor empirically verifiable. This means that Marxism is not subject to revision when its prophecies fail to materialize, or its cardinal doctrines are disproven; instead, like the Christian religionist, the Marxist ideologue is forced to engage in mind-numbing apologetics to maintain a thin veneer of ideological respectability. Despite claims of being “scientific,” Marxism requires a rigid doctrinal orthodoxy that demands excommunication of heretics who deviate from the established creed. Marxism is, in fact, a neo-Christian religious cult with its own prophets, saviors, holy books, holy days, and holy sites, as well as sacred rituals and devotional music.
Marxism shares the same basic doctrines as Christianity, albeit in materialist garb. The Garden of Eden finds its Marxist counterpart in the egalitarian social arrangement preceding the rise of civilization. The Fall from paradise occurs with Adam and Eve’s disobedience; in the Marxist worldview, the Fall occurs with the introduction of the division of labor. In Christianity, there is the devil; in Marxism, the villain is the capitalist. Marx’s historical materialism is merely the eschatological framework of Christian orthodoxy in secularized form. In Christianity, god works through history to redeem the elect. This leads to an apocalyptic showdown between the forces of good and evil, the millennial reign of Christ, and the re-establishment of utopian conditions on earth. The same teleological view of history is found in Marxist ideology. The internal contradictions within the flow of capital resolve themselves in favor of proletarian liberation from capitalist exploitation. The continuous valorization and concentration of financial resources in the hands of the capitalist, combined with the “immiseration” of the proletariat, generate apocalyptic conditions or “revolution.” This leads to the overthrow of the capitalists, seizure of the means of production, dictatorship of the proletariat and finally, the establishment of communist paradise at the end of history.
Marx’s vision of history is so deeply rooted in Christianity that his philosophy would be more accurately classified as a branch of liberal Protestantism. This would situate Marx within a Christian theological tradition beginning with the Jew Saul of Tarsus. Even Marx’s atheism does not exclude him from the Christian tradition; the dialectic in Marx’s philosophy of history possesses the same function as the triune godhead of Christianity; both are abstract agencies whose purpose is to bring the salvation plan of history to its final consummation in apocalyptic conflict, returning all humanity to an imagined golden age that once existed in the remote past. Marx, like the primitive Christians and their Reformed inheritors, takes the anticipatory view of human spiritual equality to its final logical conclusion.
From whence does Marxism acquire its character as a secularized version of the Christian gospel? The philosophical method of dialectical materialism, the cornerstone upon which the entire edifice of “scientific” socialism was constructed, is derived from Hegel’s use of dialectic in Phenomenology of Spirit. Hegel, called the “Protestant Aquinas” because of his systematization and unification of a wide variety of topics in philosophy and Christian theology, first conceived of dialectic in his early theological writings. According to the philological and historical evidence, Hegel, after having spent years immersing himself in St. Paul’s Letters as a Protestant seminarian, appropriated the term Aufhebung from Luther’s commentary on Romans. This was Luther’s translation of the messianic term katargesis in the Pauline epistles. Hegel made the term the fundamental axis of his dialectic because Luther’s use of Aufhebung had the double meaning of abolishing and conserving, like its koine Greek equivalent katargesis.
Of greater significance is Hegel’s use of Protestant trinitarian theology to elucidate the underlying structure of objective reality. For Hegel, the Absolute is the complete totality of everything in existence; if this is considered as a unity, the Absolute is god, or the self-consciousness of the universe. The world of sense and experience is necessarily triadic because, as Absolute Mind, it reflects the trinitarian structure of the Christian godhead. This makes everything in the known universe amenable to rational explanation. “Mystery” has no place in Hegel’s version of Protestant theology because faith has been replaced with knowledge.
Hegel’s logical system is divided into three parts, each corresponding to the three persons of the trinity: I. Logic II. Nature III. Spirit. These are each further subdivided into three more categories and so on, reflecting Hegel’s belief that any systematization of philosophical and theological knowledge must faithfully mirror the underlying triadic structure of objective reality to achieve some degree of rational coherence. Even Hegel’s dialectical method, the cornerstone of his philosophy, is triadic in structure. The dialectic has three “moments”: (1.) a moment of fixity; (2.) a dialectical or negatively rational moment and; (3.) a speculative or positively rational moment.
In Hegel’s dialectic triad, a fixed concept (first moment) becomes unstable because of a one-sided or restrictive character (second moment). In the process of “sublation” (or Aufhebung), the concept of the first moment is overcome and preserved, but an inherent instability within the concept leads to the creation of its direct opposite. In the third moment, a higher rational unity emerges from the negation of the original negation. Hegel’s teleological vision of the historical process unfolds according to this three-stage dialectical process of contradiction, sublation and unity of opposites.
This system is by no means strictly deterministic; in Hegel’s view of history, the trinitarian god is revealed as transcendent in the dynamic relationship between historical necessity and contingency, which subsist as overarching unity on a higher rational plane of existence. Without this crucial ingredient of contingency, the telos of history would remain outside humanity’s grasp, frustrating the divine plan of a trinitarian god who reveals himself through the logic of the historical dialectic. The Hegelian telos is the universal self-realization of freedom through the historical development of man’s consciousness of the divine, attaining its highest stage of fulfillment in the elimination of all Christian “mysteries” through complete rational self-knowledge of god. Given the role of freedom in this dialectical view of history, the pivotal significance of the Protestant Reformation for Hegel is easily comprehended. Luther’s iconic enunciation of the doctrine of universal priesthood, combined with his repudiation of medieval ecclesiastical authority, meant that freedom was on the threshold of achieving full actualization within the historical process as a universal phenomenon, bringing us further toward the telos of history in modern times.
Like St. Augustine’s linear view of history in City of God, Hegel’s view is also fundamentally Christian, permeated by the eschatological and soteriological elements of Protestant orthodoxy. The central miracle of Christianity, the Incarnation or Logos made flesh, is further reflected in the unfolding of the historical dialectic. The dialectical overcoming of particularity and universality, finite and infinite at the end of history, when man achieves rational self-knowledge of the absolute, is patterned on the Incarnation, or the dialectical overcoming of the opposition between god and man. The self-manifestation of god in the historical process makes man co-agent in the divine plan of post-historical redemption. This occurs despite man’s alienation and estrangement from god. The “unhappy consciousness,” yearning for god, finally becomes aware of his individual co-agency in god’s plan of universal salvation and achieves liberation from despair. This realization, which is really a collective one, ushers in the end of history by ensuring man’s salvation through the establishment of god’s kingdom on earth.
For Marx, the Hegelian dialectic suffered from an internal contradiction. The logic of dialectic presented human history as an evolutionary process, one of constant motion and change, with no final, absolute form. Yet paradoxically, the laws of dialectic that structured historical development within Hegel’s idealist system were absolutes in a system that was itself final and absolute. How was this contradiction to be resolved? “With [Hegel],” Marx wrote in Das Kapital, “[the dialectic] is standing on its head. It must be inverted, in order to discover the rational kernel within the mystical shell.” Inversion of Hegel’s speculative idealism resolves this internal contradiction by recasting the logic of evolution as an open-ended process. The materialist dialectic replaces the idealist teleological-conceptual framework of Hegel’s system with an evolutionary form of human social and biological development. Nothing is absolute in Marx’s system, except the need for continuous dialectical progression through contradiction and unity of opposites. If all substantial being is relative and transitory, it follows that the laws of dialectic can only be applied to it in a relative fashion. If evolution is a continuous and open-ended process, no idealist resolution of its objective material contradictions is possible without fetishizing them as part of some hermetically sealed, closed system. Thus, Marx’s inversion of the dialectic rescued it from Hegel’s absolute Christian idealist framework, giving it a thoroughly natural, anthropological foundation within an evolutionary materialist framework. With a materialized dialectic, Marx was able to formulate a philosophical methodology that could analyze capitalist economic relations from a scientific perspective.
The eschatological conceptualization of history as both linear and teleological is a uniquely Judeo-Christian “contribution” to Western culture. This replaced the earlier Greek view of history as a cyclical process. Hegel translated the eschatological framework of Lutheran Protestant theology into a well-organized philosophical system. The laws of dialectic were simply contradictions within the Christian narrative of redemption. The Marxist theory of historical materialism assimilated this Christian eschatological framework, in “demystified” and rational form, precisely because its philosophical methodology incorporated Hegel’s dialectic as the motor force of historical development. Thus, we have primitive communism for the Garden of Eden, capitalist oppressors for the devil, man’s self-alienation for the effects of original sin, a classless society for the kingdom of god and so forth. In Marx’s secularized Protestant theology, historical evolution proceeds by way of class conflict, leading to proletarian emancipation and communist paradise. In Hegel, man achieves rational self-knowledge of god, whereas for Marx, man achieves rational self-knowledge of himself at history’s end, which is really the beginning of man’s “true” history according to the Marxist plan of salvation.
Marx’s philosophy, when stripped of all socio-economic elements, is the trinitarian and Christological dimension of Hegel’s speculative Protestant rationalism in materialist form. The eschatological and soteriological framework of orthodox Christianity remains intact, although secularized and inverted. Like every good Protestant, Marx acknowledged the influence of the Reformation upon his own ideas, tracing his revolutionary pedigree through Hegel to the renegade monk Luther.
The global dissemination of Marxism has revealed Karl Marx as one of the most influential Christian theologians after St. Paul. This neo-Christianity is potentially even more destructive than the patristic Christianity that infected and nearly exterminated the Western civilization of antiquity. Economic Marxism has killed an estimated 100 million people in the 20th century; if trends continue, cultural Marxism will lead to the civilizational and cultural extinction of the West.

Categories
Day of Wrath (book) Human sacrifice Infanticide Lloyd deMause Philosophy of history Psychology

Day of Wrath, 14

Psychohistory

 

Perspective
Lloyd deMause has written that his scholarly life brought him to one conclusion: the history of mankind is founded in the abuse of children. His greater finding is that the central force of change in history is not the economy, but the psychogenic changes that occur due to the parental-filial interactions in successive generations. These changes are the result of the parents’ capabilities, especially the mothers, to experience inwardly previous traumas and sparing the next generation of children. The process ensues in an evolutive mutation of the inner space of human groups. DeMause goes as far as claiming that most forms of violence, from crime to mental disorders, are ultimately the consequence of abuses during childhood. In the article “The evolution of childhood reconsidered” Henry Ebel wrote:

DeMause’s argument had a breath-taking sweep and grandeur such as we associate with the work of Hegel, Darwin and Marx. Moreover, it seemed to be a valid response and interpretation of a series of gruesome facts that had been consistently understated or suppressed by conventional historians… “The Evolution of Childhood” has proved a morsel too large, too complete, too assertive, and in many ways too grim for the historical profession to digest… Since adult styles and roles, including the academic and professional, are mainly denial-systems erected against those early needs and terrors, the academic consideration of deMause’s argument has been, understandably enough, of less than earthshaking intelligence.

As terrible as being prisoner in a concentration camp may be, it cannot be compared to seeing that our parents themselves, with whom we are infinitely attached, destroy the head of one of our siblings, as did the tribes of the Canary Islands before they were conquered (as we will see). Throughout prehistory and history parents have committed more injurious crimes for the health of the human soul than the crimes committed during the genocides of the 20th century. But the current zeitgeist only allows us to judge the West. In a TV documentary I watched how a black tribesman grabbed a boy to sacrifice him. The anthropologist that studied the tribe did not intervene. Had this happened in the West, it would have raised indignation. For example, a pervert that was about to rape a little girl before his internet audience was detected through his I.P. address and the police rescued the girl. On the other hand, in the case of the tribes the anthropologists never rescue the children during passage rituals such as the Sambia, where New Guinea boys have to fellate the adults.
When we think about the implications of psychohistory we should bear in mind that the cannibalism of the bone and stone ages was much more common than previously thought. Also, from 3000 to 2500 B.C., before the psychogenic mutation that gradually left bicameralism behind, the people of the Mediterranean Basin and of Finland ate the flesh of the deceased. Moreover, the Mesoamerican mythology of the great transgression by some gods to create life without parental consent exemplifies what Ivan Strenski has pointed out in his book Contesting Sacrifice: originally all cultures had at its basis universal guilt, and thus require of purification rituals to repair the broken bond with the divinity.
For identical psychological impairments of the Amerindians, a huge quantity of human sacrifices was perpetrated at the other side of the Atlantic: in China, Chad, Egypt, Tahiti and even in the Greco-Roman world. Diverse societies in India, Indonesia, Melanesia, Filipinas, the Amazons and many others continued with their terrible practices before they were colonized. During the pre-classic times of Mesoamerica the ancient Spartans offered sacrifices to Agrotera. Rome practiced several forms of human sacrifice until they were abolished by senatorial decree. The circus races of the Coliseum represented a less barbarous form of sacrifice since, unlike their neighbors, it was not done with one’s own children. The Romans spearheaded the most advanced psychoclass of their times. When Scipio Africanus took Numantia, the Romans found mothers with half-devoured bodies of their children. Celts and Druids also practiced human sacrifices. The Gauls built hollow figures that, with people alive, were burnt. Gaul was conquered by Caesar. Rome’s victory over the Carthaginians in the Punic Wars was a milestone of a superior psychoclass over the inferior one. The sacrifices to the Phrygian god Attis consisted in choosing a young man who was treated like a king for a year only to be sacrificed. Were it not for the fact that the Mexica sacrifice was so splendorous, I would say that the young man who immolated himself for Tezcatlipoca was identical to the Phrygian sacrifice. In our times, among the forms that arguably could be described as sacrificial we could include rituals such as Cuban santería or Indian tantrism. More shocking is the sacrifice known as sati in the most retrograde areas of India, where the custom dictates that the widow throws herself to the funeral pyre of her deceased husband. At the moment of writing, the last of these cases was reported in October of 2008 in Kasdol in the district of Raipur.
The culture that the Europeans brought included family violence. But unlike them, in the conquered people the anxieties that the children arose, based in turn on the abuses the natives had suffered as children, were enough to kill the source that triggered the anxiety. Children have been the garbage bin where the adults dump the unrecognized parts of their psyches. It is expected that the child bin will absorb the ill moods of his custodians to prevent that the adult feels overwhelmed by her anxieties. If I kill the soul of my daughter I thus kill the naughty girl that once inhabited me.
It is interesting to note that according to deMause it is the mother, with her own hands, the perpetrator of most cases of infanticide: be by strangulation or by physical punishment. In this book I wrote about my female ancestors [omitted in this translation]. For deMause the crucial relationship in psychogenic evolution is the relationship between mother and daughter. If the girls are abused without helping witnesses, they will grow as adults incapable of feeling their pain. Since trauma demands repetition, they will traumatize the next generation, stalling all potential for psychogenic growth. DeMause exemplifies it with the mistreatment of women in Islamic countries and in China.
Since 1974, the year of deMause’s seminal essay, a fair amount of academic material about infanticide has been published. According to Larry Milner, since pre-history thousands of millions of infants have been killed by their parents (the bibliographical references on these incredible claims appear by the end of this chapter). Likewise, Joseph B. Birdsell estimates infanticidal rates between 15-50 percent of the total number of children born since prehistoric times. Laila Williamson’s estimates are lower: 15-20 percent. As we shall see, this kind of statistics appears time and again in the writings of other researchers. Although Milner is not a psycho-historian, he wonders why such data have not received its due place in the departments of history, anthropology and sociology.
This is a blindspot that will be studied in the rest of the book.
 
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The objective of Day of Wrath is to present to the racialist community my philosophy of The Four Words on how to eliminate all unnecessary suffering. If life allows, next month I will reproduce another chapter. Day of Wrath is available: here.