by William Pierce
To avoid replication of texts, I have moved the content of this entry: here
Tag: History
The following is my abridgement of chapter 18 of William Pierce’s history of the white race, Who We Are:
Christianity Spreads from Levant
to Dying Roman Empire,
then to Conquering Germans
Germans ‘Aryanize’ Christian Myths,
but Racially Destructive Ethics Retained
During the turbulent and eventful fifth century the Germans largely completed their conquest of the West. In the early years of that century German tribesmen, who had been raiding the coast of Roman Britain for many years, began a permanent invasion of the southeastern portion of the island, a development which was eventually to lead to a Germanic Britain.
In 476 Odoacer, an Ostrogothic chieftain who had become a general of Rome’s armies, deposed the last Roman emperor and ruled in his own name as king of Italy. Meanwhile the Visigoths were expanding their holdings in Gaul and completing their conquest of Spain, except for the northwestern region already held by their Suebian cousins and an enclave in the Pyrenees occupied by a remnant of the aboriginal Mediterranean inhabitants of the peninsula, the Basques.
And throughout the latter part of the century the Franks, the Alemanni, and the Burgundians were consolidating their own holds on the former Roman province of Gaul, establishing new kingdoms and laying the basis for the new European civilization of the Middle Ages. Everywhere in the West the old, decaying civilization centered on the Mediterranean gave way to the vigorous White barbarians from the North.
Oriental Infection. But the Germans did not make their conquest of the Roman world without becoming infected by some of the diseases which flourished so unwholesomely in Rome during her last days. Foremost among these was an infection which the Romans themselves had caught during the first century, a consequence of their own conquest of the Levant. It had begun as an offshoot of Judaism, had established itself in Jerusalem and a few other spots in the eastern Mediterranean area, and had traveled to Rome with Jewish merchants and speculators, who had long found that city an attractive center of operations.
It eventually became known to the world as Christianity, but for more than two centuries it festered in the sewers and catacombs of Rome, along with dozens of other alien religious sects from the Levant; its first adherents were Rome’s slaves, a cosmopolitan lot from all the lands conquered by the Romans. It was a religion designed to appeal to slaves: blessed are the poor, the meek, the wretched, the despised, it told them, for you shall inherit the earth from the strong, the brave, the proud, and the mighty; there will be pie in the sky for all believers, and the rest will suffer eternal torment. It appealed directly to a sense of envy and resentment of the weak against the strong.
Edict of Milan. By the end of the third century Christianity had become the most popular as well as the most militant of the Oriental sects flourishing among the largely non-Roman inhabitants of the decaying Roman Empire. Even as late as the first years of the fourth century, under Emperor Diocletian, the Roman government was still making efforts to keep the Christians under control, but in 313 a new emperor, Constantine, decided that, if you can’t lick ’em, join ’em, and he issued an imperial edict legitimizing Christianity.
Although one of Constantine’s successors, Julian, attempted to reverse the continuing Christianization of the Roman Empire a few years later, it was already too late: the Goths, who made up the bulk of Rome’s armies by this time, had caught the infection from one of their own slaves, a Christian captive whom they called Wulfila.
A Romanticized view of Wulfila
explaining the Gospels to the Goths in ca. 310
Wulfila was a tireless and effective missionary, and the Goths were an uprooted and unsettled people, among whom the new religion took hold easily. Wulfila’s translation of the Bible into Gothic greatly speeded up the process.
Conversion of the Franks. Before the end of the fourth century Christianity had also spread to the Vandals, Burgundians, Lombards, Gepids, and several other German tribes. A little over a century later the powerful nation of the Franks was converted. By the beginning of the second quarter of the sixth century, the only non-Christian Whites left were the Bavarians, Thuringians, Saxons, Frisians, Danes, Swedes, and Norse among the Germans—and virtually all the Balts and Slavs.
One can only understand the rapid spread of Christianity during the fourth and fifth centuries by realizing that, for all practical purposes, it had no opposition. That is, there was no other organized, militant, proselytizing church competing effectively with the Christian church.
Athanaric the Goth. The Christians had many individual opponents, of course: among the Romans several of the more responsible and civic-minded emperors, such as Diocletian, as well as what was left of the tradition-minded aristocracy; and among the Germans many farsighted leaders who resisted the imposition of an alien creed on their people and the abandonment of their ancient traditions. Athanaric, the great Gothic chieftain who led his people across the Danube in 376 to save them from the invading Huns, was notable in this regard.
Athanaric and the other traditionalists failed to halt the spread of Christianity, because they were only individuals. Although there were pagan priests, the traditional German religion never really had a church associated with it. It consisted in a body of beliefs, tales, and practices passed from generation to generation, but it had no centralized organization like Christianity.
Folk-religion. German religion was a folk-religion, which grew organically out of the people and out of the land they occupied. The boundary between a tribe’s most ancient historical legends and its religious myths, between its long-dead heroes and chieftains and its gods, was blurred at best. Because German religion belonged to the people and the land, it was not a proselytizing religion; the German attitude was that other peoples and races likewise had their own folk-religions, and it would be unnatural to impose one race’s religion on another race.
And because German religion was rooted in the land as well as in the people, it lost some of its viability when the people were uprooted from their land. It is no coincidence that the conversions of the Goths, Vandals, Burgundians, Lombards, Franks, and many other German tribes took place during the Voelkerwanderung, a period of strife, disorientation, and misery for many of those involved: a period when whole nations lost not only their ancient homelands but also their very identities.
Fire and Sword. After the Voelkerwanderung ended in the sixth century, the Christianization of the remaining pagan peoples of Europe proceeded much more slowly—and generally by fire and sword rather than by peaceful missionary effort. Whereas the Franks had become Christians more or less painlessly when their king Clovis (Chlodweg) converted for political reasons at the end of the fifth century, it was another 300 years before the Frankish king Charlemagne (Karl the Great) was able to bring about the conversion of his Saxon neighbors, and he accomplished that only by butchering half of them in a series of genocidal wars.
Early Christianity, in contrast to German religion, was as utterly intolerant as the Judaism from which it sprang. Even Roman religion, which, as an official state religion, equated religious observance with patriotism, tolerated the existence of other sects, so long as they did not threaten the state. But the early Christians were inspired by a fanatical hatred of all opposing creeds.
Also in contrast to German and Roman religion, Christianity, despite its specifically Jewish roots, claimed to be a universal (i.e., “catholic”) creed, equally applicable to Germans, Romans, Jews, Huns, and Negroes.
“Every place… shall be yours.” The Christians took the Jewish tribal god Yahweh, or Jehovah, and universalized him. Originally he seems to have been a deity associated with one of the dormant volcanoes of the Arabian peninsula, a god so distinctly Semitic that he had a binding business contract (“covenant”) with his followers: if the Jews would remain faithful and obedient to him, he would deliver all the wealth of the non-Jewish peoples of the world into their hands. Observant Jews even today remind themselves of this by fastening mezuzoth to the door frames of their homes, wherein the verses from their Torah spelling out the Jews’ side of their larcenous deal with Yahweh are inscribed (Deuteronomy 6:4-9, 11:13-21; Yahweh’s reciprocal obligations are in the verses immediately following).
Nevertheless, the early Christian church, armed with an effective organization and a proselytizing fervor, and armored with a supreme contempt for everything non-Christian, was able to supplant Jupiter and Wotan alike with Yahweh.
The Germans, however, recreated the Semitic Yahweh in the image of their own Wotan, even as they accepted the new faith. The entire Christian ritual and doctrine, in fact, were to a large extent “Aryanized” by the Germans to suit their own inner nature and lifestyle. They played down the slave-religion aspects of Christianity (“the meek shall inherit the earth”) and emphasized the aspects which appealed to them (“I come bearing not peace, but a sword”). The incoherence and the multitude of internal inconsistencies of the doctrine made this sort of eclecticism easy.
Yule, Easter, Harvest Festival. In general, the Germans accepted without difficulty the Christian rituals—especially those which, like Christmas, Easter, and Thanksgiving were deliberately redesigned to correspond to pagan rituals and festivals of long standing—and the myths (parthenogenesis, turning water into wine, curing the blind, resurrection from the dead, etc.), and they ignored the ethics (turn the other cheek, all men are brothers, etc.).
A Frank of the seventh or eighth century would tremble in superstitious awe before some fragment of bone or vial of dried blood which the Church had declared a sacred relic with miracle-working powers—but if you smote him on the cheek you would have a fight on your hands, not another cheek turned.
As for the brotherhood of man and equality in the eyes of the Lord, the Germans had no time for such nonsense; when confronted with non-Whites, they instinctively reached for the nearest lethal weapon. They made mincemeat out of the Avars, who were cousins to the Huns, in the seventh century, and the Christianized Franks or Goths of that era would know exactly what to do with a few hundred thousand rioting American Blacks; they would, in fact, positively relish the opportunity to do what needed doing.
It could not have been expected to be otherwise. In the first place, a totally alien religion cannot be imposed on a spiritually healthy people—and the Germans were still essentially healthy, despite the dislocations caused by the Voelkerwanderung. Christianity had to be modified to suit their nature—at least, temporarily. In the second place, the average German did not have to come to grips with the alien moral imperatives of the Sermon on the Mount. All he had to do was learn when to genuflect; wrestling with Holy Writ was exclusively the problem of the clergy.
It was not until the Reformation, in the sixteenth century, that the laity began studying the Bible and thinking seriously about its contents. Even then, however, the tendency was to interpret alien teachings in a way that left them more or less compatible with natural tendencies.
Slave Morality. But Christian ethics—the slave morality preached in the Roman catacombs—was like a time bomb ticking away in Europe: a Trojan horse brought inside the fortress, waiting for its season. That season came, and the damage was done. Today Christianity is one of the most active forces working from within to destroy the White race.
From the Christian churches came the notion of “the White man’s burden,” along with the missionaries who saw in every African cannibal or Chinese coolie a soul to be saved, of equal value in the eyes of Jehovah to any White soul. It is entirely a Christian impulse—at least, on the part of the average American voter, if not the government—which sends American food and medical supplies to keep alive swarming millions of Asiatics, Africans, and Latins every time they have a famine, so that they can continue to outbreed Whites.
The otherworldly emphasis on individual salvation, on an individual relationship between Creator and creature which relegates the relationship between individual and race, tribe, and community to insignificance; the inversion of natural values inherent in the exalting of the botched, the unclean, and the poor in spirit in the Sermon on the Mount—the injunction to “resist not evil”—all are prescriptions for racial suicide. Indeed, had a fiendishly clever enemy set out to concoct a set of doctrines intended to lead the White race to its destruction, he could hardly have done better.
The “White guilt” syndrome exploited so assiduously by America’s non-White minorities is a product of Christian teachings, as is the perverse reverence for “God’s chosen people” which has paralyzed so many Christians’ wills to resist Jewish depredations.
Moses Replaces Hermann. Not the least of the damage done by the Christianization of Europe was the gradual replacement of White tradition, legend, and imagery by that of the Jews. Instead of specifically Celtic or German or Slavic heroes, the Church’s saints, many of them Levantines, were held up to the young for emulation; instead of the feats of Hermann or Vercingetorix, children were taught of the doings of Moses and David.
Europeans’ artistic inspiration was turned away from the depiction of their own rich heritage and used to glorify that of an alien race; Semitic proverbs and figures of speech took precedence over those of Indo-European provenance; Europeans even abandoned the names of their ancestors and began giving Jewish names to their children: Samuel and Sarah, John and Joan, Michael and Mary, Daniel and Deborah.
Despite all these long-term consequences of Christianity, however, the immediate symptoms of the infection which the conquering Germans picked up from the defeated Romans were hardly noticeable; White morals and manners, motivations and behavior remained much as they had been, for they were rooted in the genes—but now they had a new rationale.
Today’s Christian Patriots. And it is only fair to note that even today a fairly substantial minority of White men and women who still think of themselves as Christians have not allowed their sounder instincts to be corrupted by doctrines suited to a following of mongrelized slaves. They ignore the Jewish origins of Christianity and justify their instinctive dislike and distrust of Jews with the fact that the Jews, in demanding that Jesus be killed, became a race forever accursed (“His blood be on us and on our children”).
They interpret the divine injunction of brotherhood as applying only to Whites. Like the Franks of the Middle Ages, they believe what suits them and conveniently forget or invent their own interpretation for the rest. Were they the Christian mainstream today, the religion would not be the racial menace that it is. Unfortunately, however, they are not; virtually none are actively affiliated with any of the larger, established Christian churches.
Categories
The historical Jesus
Click on the brown letters:
1.- Gospel Fictions (excerpted book)
2.- The fallibility of the gospels (excerpted chapter)
3.- The historical Jesus
and the Platonic Fallacy (article)
St Matthew (painted in ca. 800 A.D.)
Museum of Historical Art, Vienna
Note the way in which the Saint
is wrapped in his Roman toga
The following is my abridgement of chapter 19 of William Pierce’s history of the white race, Who We Are:
Iberians, Phoenicians, Celts, Romans, Goths, Jews,
and Moors Gave Spain Racial Diversity
Jews Infest Spain, Betray it to Muslim Invaders
Moors End Gothic Rule, Are Stopped by Franks
White Reconquest of Spain Takes Over 700 Years
Just as the southeastern-most region of Europe—the lands bordering the Black Sea on the west and north—has been a borderland contested between Whites and non-Whites over the course of most of our recorded history, so also has Europe’s southwesternmost projection, the Iberian peninsula, been a racial battlefield throughout the centuries. Serving as a natural gateway into Europe from Africa, Iberia has repeatedly been used by invaders from the south, and the racial consequences may be seen in Spain and Portugal today, where an exceptionally wide range of racial types is to be found.
Greeks and Celts. Cadiz, Malaga, and Cordoba were all established originally by the Phoenicians, and the name Spain itself is of Phoenician origin.
As early as 600 B.C. the Greeks had also established colonies in Iberia, mainly on the coast of northern Catalonia (the northeastern part of the peninsula), for the same reason as the Phoenicians. The Greeks later expanded southward along the Catalonian coast and down into Valencia.
Around 500 B.C. the first Celts arrived. Only in the northwestern part of Iberia, in Galicia and Asturias, did the Celts remain relatively unmixed.
The Basques have undoubtedly undergone a certain amount of racial admixture with Indo-Europeans over the last 2,500 years, but their speech remains as the sole example of a Mediterranean language still extant on western European soil.
In 480 B.C. the Carthaginians, a Semitic people of Phoenician origin, in response to a plea for help from their Phoenician cousins in Cadiz who were attempting to put down an Iberian insurrection, invaded the peninsula. Once in, the Carthaginians decided to stay and they settled down to a long period of expansion and economic exploitation.
Semitic Beachhead. In 237 B.C., after the First Punic War, in which Rome took Sicily away from Carthage, the Carthaginians made the fateful decision to strengthen their beachhead on European soil. They began a general conquest and colonization of those parts of Iberia not already under their control. During this process the Carthaginian general Hamilcar Barca founded the cities of Cartagena and Barcelona, the latter named for his own family.
Rome regarded the Carthaginian moves in Iberia—in particular, the siege of the Greek colony of Saguntum (modern Sagunto, on the Valencian coast)—as a casus belli; thus commenced the Second Punic War. After a long and difficult struggle against the redoubtable Hannibal, Rome crushed Carthage and found herself in possession of a new province: Iberia. Although it then took the Romans 75 years to pacify all the Iberians, Celts, and Celtiberians of the peninsula, it remained Roman for more than five centuries. The Roman imprint on Spanish culture and politics, as well as on the racial destiny of the peninsula was very strong.
The Roman conquest ended the power of the Semitic Carthaginians in Iberia, but on the heels of Rome’s legions came another plague of Semites to batten on the rich province: the Jews. In their inimitable fashion they wormed their way into every aspect of the Iberian economy, and it was not long before there was hardly a commercial transaction anywhere in the peninsula in which money did not rub off on some Jew’s palm.
So many Jews flocked to Roman Spain, and they multiplied so prodigiously there, that today the Jews of the world still divide themselves into two categories: those descended from the Jews of the Iberian peninsula, who are called Sephardim, and those descended from the Jews who battened on central and eastern Europe instead, who are called Ashkenazim. Spain was for the Jews like New York and Miami Beach rolled into one: a commercial center with great natural resources where they could become filthy rich, and a place in the sun where they could then sit on their accumulated shekels in leisure and comfort.
Jews vs. Goths. Euric may be considered the founder of the Gothic Kingdom of Spain. He died in 484. His successors, Visigoths and Ostrogoths, ruled the peninsula for the next 227 years.
By the time of Recared I, who reigned from 585 to 601, Gothic Spain was again renowned for its wealth—and again the Jews found that wealth irresistible. The Goths, however, were not so willing as the Romans had been to allow the Jews to eat up the whole country, and in consequence there was almost continual strife between Goths and Jews, with the latter incessantly scheming, agitating, and whining of “persecution.”
Much to their later regret, the Goths did not deal decisively with their Jewish problem. Instead, they allowed themselves to be convinced by their bishops that a sprinkling of holy water would cure the Jews of their ancestral ways. King Sisibert, around the year 620, forced 80,000 Jews to be baptized, and an even larger number were driven from the kingdom.
Half a century later one of his successors, Wamba, was obliged to take similar measures against the Jews, so troublesome had they again become. In 673 he expelled from the Gothic realm all who would not submit to baptism, while the citizens of several Spanish communities acted on their own initiative and dealt with local Jewish merchants and moneylenders in a more forceful and effective way.
Although King Wamba was a strong ruler, who successfully put down a Basque rebellion and maintained his frontiers against his Frankish neighbors to the north and Arab pirates raiding by sea from the south, prosperity had already begun taking its toll of Gothic vigor. It was Wamba’s immediate predecessor, Recesuinto [Recceswinth], who, at the insistence of the Church, took the first direct step toward Gothic racial suicide (if we do not count as such Sisibert’s allowing baptized Jews to pass as Gentiles a few years earlier) when he abolished the longstanding ban against intermarriage.
Prior to Recesuinto’s reign, the racial pride of the Goths had remained intact. None but Goths might rule, and Goths might marry none but Goths. The penalty for violation of this ban was quite severe: both partners were burned at the stake. Thus, the blood of the Goths had remained unmixed with that of their Roman, Iberian, and Jewish subjects. Recesuinto allowed Goths to marry baptized Jews and anyone else who claimed Christian beliefs, and the nobility of Spain has since been tainted heavily with the Semitic blood of department-store heiresses, or the equivalent thereof in that pre-department-store era.
The Jews conspired all the more against the Goths, and the successors of Recesuinto and Wamba were obliged to take measures against them on a number of occasions. They failed, however, to rid their kingdom of the pestilence, because they did not apply the same measures against baptized Jews as against their unbaptized brethren. This shortsightedness finally led to the undoing of the Goths during the reign of Roderic, who took the throne in 709.
While the men of Roderic’s race had grown soft and indecisive over the course of the dozen generations which had passed since the time of Adolf, unable finally even to cope with a gaggle of money-hungry Semites in their midst, a new Semitic danger had begun to rise to the south of them.
Fall of Spain. Treason delivered Ceuta into the hands of the Arabs and their allies in 711, and an Arab-Moorish invasion force sailed across the strait and seized a beachhead in Andalusia. Roderic’s army fought the invaders in a fierce, three-day battle at Xeres (now Jerez de la Frontera), about 13 miles inland from Cadiz, under a blazing July sun. The Moors under their Berber general Tariq, won, and the Goths retreated to their cities.
The Gothic cities were well fortified and had withstood Arab raiding parties more than once, but as soon as Tariq’s dusky horde appeared outside the walls of each city in 711, the Jews inside, by prearrangement, threw open the gates.
For their part, the Jews were more than ready to trade masters. They had hopes, which were soon realized, that under Arab rule they would be able to regain the wealth, power, and privileged position they had held under the Romans. They bitterly hated the Goths for attempting to assimilate them into the Spanish population and make them work for their daily bread alongside Christian Spaniards.
Before word of the Jews’ treachery could be spread and the Goths could separate them—baptized and otherwise—from the general population and neutralize them, the invaders held virtually all the strong-points. Within a few months the greater part of Gothic Spain was in Muslim hands, and only scattered survivors made their way northward across the Pyrenees or into one of two remaining Gothic enclaves. One of these, in the southeast, fell to the Arabs a few years later. Only in the mountains of the north, in Asturias, were the Goths able to hold back the Semitic tide permanently.
Even today, twelve centuries after the fact, Jews still gather in their synagogues on holidays to gloat over their destruction of the Goths, and Jewish writers openly boast of their treachery. The popular Jewish author and lecturer, Max I. Dimont, has taken particular satisfaction in the fate of the Gothic women, both in Spain and in those areas of Gaul subject to Moorish raiding parties from the south. In his best-selling book, The Indestructible Jews, Dimont writes:
“As blond Christian maidens fetched fancy prices in the slave markets, raids in Christian lands by Muslim private entrepreneurs became big business. Female captives were pedigreed like dogs. Their Christian antecedents, their genuine blondness, their virginity, and their ability to bear children were all ascertained and notarized before they were marketed.”
Dimont discreetly avoids mentioning that the slave merchants doing the pedigreeing and marketing of these White girls were, in most cases, Jews. What he does say is: “From the inception of Islam’s conquest, Spanish Jews had soared to the highest government posts. A series of brilliant Jewish viziers—viceroys—enriched the caliphate’s coffers and helped usher in an age of splendor and learning.”
Battle of Tours. The victorious Semites and their mixed-race allies from north Africa did not long remain content with their conquests south of the Pyrenees. In 722 they invaded Gothic Gaul and seized Narbonne, Carcassonne, and several other towns. Ten years later, with an enormous army of Arabs and Moors behind him, the Arab governor of Spain, Abd ar-Rahman (whose name is spelled in various ways by different authors), began a new drive to the north, laying waste Gothic and Frankish areas of Gaul alike. His aim was to add all of Europe to the Muslim realm.
(A self-depiction by the Muslims in Iberia)
Eudes, also known as Odo, the Gothic count of Aquitaine, tried to hold back the invaders at the Garonne but failed. He then combined his remaining forces with an army of Franks and German volunteers from across the Rhine, under the leadership of Charles (Karl), count of the Austrasian Franks. The armies of Charles and Abd ar-Rahman met in the rolling champagne country of east-central France, between the towns of Tours and Poitiers, in October 732. The ensuing battle was one of the most momentous in the history of our race.
The great historian Edward Gibbon also draws on medieval sources in his description of the battle:
No sooner had (Charles) collected his forces than he sought and found the enemy in the center of France, between Tours and Poitiers. His well-conducted march was covered by a range of hills, and Abderame appears to have been surprised by his unexpected presence. The nations of Asia, Africa, and Europe advanced with equal ardor to an encounter which would change the history of the world. In the six first days of desultory combat, the horsemen and archers of the East maintained their advantage: but in the closer onset of the seventh day the Orientals were oppressed by the strength and stature of the Germans, who, with stout hearts and iron hands, asserted the civil and religious freedom of their posterity. The epithet of Martel, the Hammer, which has been added to the name of Charles, is expressive of his weighty and irresistible strokes….
The victory of the Franks was complete and final; Aquitaine was recovered by the arms of Eudes; the Arabs never resumed the conquest of Gaul, and they were soon driven beyond the Pyrenees by Charles Martel and his valiant race.
Though forced to retreat south of the Pyrenees, the Arabs and the other Muslim invaders of Spain remained in the peninsula for nearly 800 years, and the genetic damage they wrought there was great. Islam, like Christianity, makes no distinction of race; all that counts is religion, not blood.
After this the Arabs and Moors were gradually pushed back toward Africa in a series of bloody wars with their neighbors to the north. Not until 1492 was the reconquest of the peninsula finally completed. In that year the unbaptized Jews were expelled en masse from the country they had betrayed eight centuries earlier, and the remaining pockets of Moors followed them ten years later. The Inquisition, which had been established in 1478, dealt to a limited extent with the baptized Jews.
The following is my abridgement of chapter 20 of William Pierce’s history of the white race, Who We Are:
Unending Struggle Between European and Asian in the East
Slavic Lands Repeatedly Overrun by Asian Hordes
Sviatoslav, Viking Ruler, Stamps out Khazar Pest
Mongol Terror Rules Russia for 250 Years
Today the geographical boundary between Europe and Africa-Asia runs roughly from the Strait of Gibraltar eastward across the Mediterranean to the Aegean Sea, along the eastern and northern shores of the Black Sea, thence along the spine of the Caucasus range to the Caspian Sea, and northward along the Urals to the Arctic Ocean. Somewhat more roughly a racial boundary follows the same course, dividing Whites to the north and west from non-Whites to the south and east.
Throughout history the borderlands on either side of this boundary have been contested between White and non-White, between European and Asian, and the contest has been fiercer, bloodier, crueler, and more unrelenting than any of the wars Europeans have fought among themselves. This is as it should be, considering the vastly greater stakes: when European fought European, the outcome determined which sovereign taxes would be paid to or the language one’s descendants would speak, but when European fought Asian the issue was whether or not one’s descendants would be White.
Three-phase Struggle. The contest actually began long before the dawn of history, nearly 10,000 years ago, when the Mediterraneans of northern Africa and the Middle East began infiltrating Europe during the Neolithic period, Mediterraneanizing the southern coastal regions of the continent.
The second phase began about 6,000 years ago with a European counterattack. The Nordic Indo-Europeans sent wave after wave of conquerors, not only into Mediterraneanized Southern Europe and the Cro-Magnon realm in the North, but also into Asia and northern Africa. This phase lasted roughly 4,000 years and, as we have seen in earlier installments in this series, had mixed success.
The third phase began about 16 centuries ago, in the year 372, when the Huns came swarming around the north end of the Caspian Sea into southern Russia, a Brown pestilence from Mongolia.
Europe managed to stem the Brown tide in each case, but only at enormous cost. Huge areas of Europe were overrun by the Huns and their successors: Avars, Bulgars, Khazars, Magyars, Patzinaks, Cumans, Mongols, and Ottomans. Sometimes it was more than a century before the invaders could be expelled, and a great deal of racial mixing took place meanwhile.
Some European territory was lost permanently. Even today a large section of the ancient Indo-European homeland on the western shore of the Caspian Sea remains racially Mongoloid, while pockets of racially mixed population can be found throughout Eastern and Southeastern Europe. In other areas the languages of the invaders have displaced the original European languages, even where most of the Asian genes left behind have been thoroughly diluted.
Will there be a fourth phase in the age-old struggle between Europe and Asia? Without a doubt, although it is difficult to forecast the exact form it will take, or even which side will be on the offensive. Certainly, Central Asia has thoroughly lost the threatening aura it had in the days of Genghis Khan and the Golden Horde, and modern Turkey, wracked by internal problems, does not seem a menace to Europe, except in the stream of immigrant workers it is sending into the Western nations.
On the other hand racial Europe—including both Russia and the United States—is as disunited and as spiritually confused as it has ever been. If it is to regain the initiative in the struggle for possession of the planet, it must first regain a measure of unity, based on racial consciousness, and build new spiritual foundations for itself. The principal purpose of this series is to aid in the building of the necessary racial consciousness. So, let us begin looking again at the details.
End of the Golden Age. Perhaps the greatest tragedy of the Hun invasion was the disaster which befell the Alans. The godlike race of Odin and Frigg, of Thor and Balder, met its Ragnarok.
Although the Alan nation was not annihilated, its Golden Age was over. Some were driven south into mountain strongholds high in the Caucasus, where they maintained a national identity for another five centuries. Others fled westward, and most of these shared the fate of the Vandals in Africa. The rest became vassals of the Huns and were turned against their own race.
Then, in the middle of the sixth century, even before Europe had recovered from the desolation left by the Huns, the next Brown wave struck. Driven westward by intertribal warfare in Central Asia, an amalgamation of Mongol tribes known to Europeans as the Avars invaded the Russian steppe in 560. Conquering the Slavs as they went, they were only halted when they came up against the Franks on the Elbe, in 562.
The Avars virtually annihilated the Gepids, to which nation the noble Ardaric, vanquisher of the Huns, had belonged, and seized the Gepids’ territory in Pannonia (modern Hungary), thenceforth centering the Avar empire there. They also dislodged the German Lombards (Langobarden, i.e., “long-beards”) from their ancestral lands, and the latter then invaded Italy, seizing most of the northern half of the peninsula (568-572) and making Pavia the capital of a new Lombard kingdom.
The Avar strength peaked before 600 and declined quite rapidly thereafter, except in Pannonia. Throughout the first quarter of the seventh century one group of Slavs after another asserted its independence of the Avar rulers, and by 626, in which year an Avar attack on Constantinople was repelled, the Slavs had inherited nearly the whole of the Avar empire outside Pannonia.
In 576 another Brown wave lapped at Europe’s eastern frontier, as a Turkish tribe invaded the Caucasus and established a beachhead along the northwestern shore of the Caspian. Compared to the two waves which had preceded them, this was a relatively minor one, but it was to have by far the most lethal consequence for Europe in the long run: the new invaders called themselves Khazars.
Origin of the Ashkenazim. The Khazars themselves also underwent a transformation during the eighth century: they adopted Judaism as their religion, and thereafter their national character began to change. From a warlike, nomadic people interested mainly in raiding and fighting, they became a nation of armed merchants and tax collectors. As the principal power in the region north of the Caucasus, they controlled trade between the Arab power to the south, the Turkish power to the east, the Volga-Bulgar power to the north, the Magyar power to the west, and the Byzantine power to the southwest.
Unfortunately, a substantial portion of the trade controlled by the Khazars was in White slaves, with the Slavs bearing the brunt. So many Slavs, both male and female, were shipped southward and eastward by their Khazar rulers that their very name gave rise to the word “slave.”
Birth of a Nation. Rurik arrived in northern Russia, near Novgorod, in or about the year 856, and his arrival is considered to mark the beginning of Russian national history.
Prince Rurik, ruler of Novgorod, died in 879, and he was succeeded by his kinsman Oleg, a Norwegian by birth, who united the principalities of Novgorod and Kiev and then energetically expanded the territory under Rus rule. Viking Russia rapidly became the principal power in the east.
In 964 Rurik’s grandson Sviatoslav, later acclaimed “the Great,” ascended the throne of Russia. Christian missionaries were beginning to ply their trade in Russia, and Sviatoslav’s mother Olga had allowed herself to be baptized, but this proud Viking lord would have none of it; he insisted on holding to the faith of his Scandinavian forebears.
It is fitting that such a warrior, almost as soon as he took the rule, chose as his first task the elimination of the Khazar pestilence. In 965 he utterly laid waste the Khazar empire (to the accompaniment, no doubt, of loud wails protesting his “anti-Semitism”). It can only be regretted that he did not hunt down and dispatch the last member of the tribe; instead he merely scattered them to the four winds, and their descendants, who make up the bulk of eastern Europe’s Jews, are taking their revenge to this day on the White world.
Back in Central Europe the Magyars, as soon as they had taken possession of Hungary, became the scourge of their German, Slav, and Byzantine neighbors for the next half century, raiding as far afield as Bremen, Orleans, and Constantinople. In 954 a raiding party of close to 100,000 Magyars swept through Bavaria and into Franconia, crossed the Rhine at Worms, and devastated northeastern France. They raped, burned, and butchered their way through Rheims and Chalons into Burgundy, then crossed the Alps into Italy to pillage Lombardy.
Again it was the Germans to the rescue. The following year another Magyar army invaded Bavaria and besieged Augsburg. Otto I, the Saxon king, arrived with an army of only 10,000 men and annihilated the Magyar force, in the battle of the Lechfeld. The Germans pursued and slew fleeing Magyars for three days following the battle, and the Magyars were never after that a major threat to Europe.
Diversity of the Invaders. It should be noted here that there was a fair amount of diversity in the various Asian waves which had been impinging on Europe’s eastern frontier since the fourth century. All the groups involved spoke languages of the Ural-Altaic group (the Magyars spoke a Uralic language; all the others spoke Altaic); they were all mounted nomads; and they all contained a strong Mongoloid racial element.
It was primarily in this last feature that the diversity was found. Each group passed through a vast expanse of territory in reaching Europe, and this territory was not empty. Although the Sarmatians were the last White group to enter Europe from the east, there were other Whites left in Turkistan—and even further east—who didn’t make it to Europe before the first Brown wave from Central Asia washed over them and submerged them.
Some of the Asian invaders traveled quite rapidly through the peoples between their own homelands and Europe, absorbing little if any White blood on the way, while others took centuries to make the passage. Even those who did not linger among White or part-White populations often had absorbed some White genes as a result of the slave trade. From the fourth century through the 15th century there was an enormous traffic in White slaves, with millions of Slavs trudging eastward in slave caravans.
Thus, while the Mongols who struck in the 13th century passed like lightning from Mongolia to the eastern border of Europe, their chieftain, Genghis Khan, was described by contemporaries as having green eyes and reddish hair—undoubtedly a consequence of the slave trade. Some Turkish leaders were described as almost White in appearance.
Finally, we must remember that race treason is not a new phenomenon. Conquered Slav, Sarmatian, and German peoples sometimes became military auxiliaries of their Brown conquerors. When Attila was defeated by the Visigoths in 451 at Chalons, his horde consisted not only of Brown Huns but also of a number of White allies from the territories through which he had passed.
“Lord of the Earth.” The first years of the 13th century saw the rise of the next and most terrible of the Asian menaces. In 1206 a Mongol chieftain, Temujin, succeeded in unifying the numerous, perennially quarreling factions and tribes of Mongolia. He then set out on a career of conquest which has never been equaled. In preparation for this career he changed his name to Genghis Khan, “lord of the earth.”
Genghis Khan’s first raiding parties reached Europe in 1221 and won several victories over the princes of southern Russia. He died in 1227, giving Europe a brief respite which it failed to put to good use. When the Mongol horde appeared on Europe’s border again in 1236, a campaign of terror not matched since the days of the Huns was unleashed.
Whole areas of southern Russia were depopulated, and Mongol raiders struck deep into the Balkans, Hungary, northern Russia, Poland, and even Germany. In scenes foreshadowing the winter of 1944-5, hundreds of thousands of terrified refugees fled westward as the Mongols, moving rapidly across frozen rivers in the dead of winter, destroyed everything in their path. In Russia the Mongols even sent squadrons back into cities which had been sacked a few days earlier, in order to hunt down and kill any survivors who might have crept out of their hiding places.
An army of Germans, Poles, and Teutonic Knights, under the command of Duke Henry II of Silesia, attempted to halt the Mongols at Liegnitz, Prussia. In a battle fought there on April 9, 1241, the Europeans were decisively defeated. Just two days later another Mongol column completely destroyed the Hungarian army at the SajoRiver, about 100 miles northeast of Budapest.
These two crushing defeats left Central Europe completely at the mercy of the Mongols, who proceeded to consolidate their hold on Hungary and made plans to invade Italy, Austria, and Germany the following winter.
Just after Christmas of 1241 they started westward across the frozen Danube—when suddenly a messenger arrived from Karakorum, 6,000 miles to the east, bearing word that Ogatai, Genghis Khan’s successor, had died. The Mongols immediately turned their army around and marched back to the east, never to return.
All of eastern and southern Russia remained under occupation by the Mongol horde, however, and the rest of Russia escaped occupation only by acknowledging itself a vassal state and paying tribute to the Mongols.
[After a few paragraphs Pierce writes of another type of calamity of Asian invaders into Europe: the Muslims]
The most effective means which the Ottomans employed in their struggle against White Europe, and the most humiliating to their White adversaries, was their corps of Janissaries. The Janissaries were the Ottomans’ elite army and they were entirely White.
During the reign of Emir Orkhan (1326-1359), the Ottoman ruler who first seized European soil, an edict was issued commanding the Emir’s White subjects to deliver to him each year exactly 1,000 young, male children.
These children, who were required to have faces “white and shining,” were torn from their mothers’ breasts and then raised by the Turks with special care and rigor, trained in arms from a tender age and conditioned to give absolute obedience to their masters. Their military discipline was especially severe, but they were liberally rewarded for courage and proficiency.
The yearly levy of 1,000 White children was continued for 300 years, until 1648, and during that period the Janissaries came to be the most efficient and feared corps of warriors in the world. They sustained the Turkish power in Central Europe, while the Mongol power in Eastern Europe withered.
Hungary was the unfortunate battleground between Europeans and the Turks and their Janissaries during much of this time, with ownership of various parts or the whole passing back and forth from one side to the other.
At times the Turks entertained dreams of a general conquest of Europe, and it was not until the failure of their second siege of Vienna in 1683 that they began a slow retreat which lasted almost another two and one-half centuries. Even today Turkey retains a beachhead of several thousand square miles on the European side of the Bosporus.
Bastardized Balkans. The Ottoman Turks were the last of the Asian invaders of Europe, but they were certainly not the least. Their occupation has left as severe a racial imprint on the Balkan peoples—Yugoslavs, Albanians, Greeks, Bulgarians, and Rumanians—as the Mongol occupation did on the Russians.
Nevertheless, there remain today many groups throughout the Balkans which are as White as any group in Western Europe: some are immigrants from the north during recent centuries, while others are the descendants of clans and tribes which jealously guarded the purity of their blood and were able to avoid substantial racial mixture even during the darkest days of Asian occupation.
The following is my abridgement of chapter 21 of William Pierce’s history of the white race, Who We Are:
Mighty Saga of the Northmen
Ninth and 10th Centuries: Viking Triumphs in Western Europe
Purest White Heritage Survives in North Atlantic
Land Scarcity, Spirit of Heroism Impelled Vikings
Christianity, Lack of Northern Solidarity Bring End to Viking Age
Just as it was the Northmen who, by imposing order on Europe’s eastern frontier in the second half of the first millennium, stiffened that frontier and made Russia a White racial bulwark against the non-White hordes of Asia, it was also the Northmen who, in the same era, pushed Europe’s western frontier westward across the great, unknown Ocean Sea, opening up new lands for settlement by succeeding generations of our race.
Called many names—Danes, Geats, Norsemen, Rus, Swedes, Varangers—they are best known to us by the name which is also used to characterize both the age in which they flourished and the way of life of many of them: Vikings. Like two great waves of raiders, conquerors, and colonizers before them, the Goths and the Anglo-Saxons, they came from the Nordic heartland: southern Sweden and Norway, the Danish peninsula, the adjoining portion of northern Germany, and the nearby North Sea and Baltic islands.
They are of special interest to us in our endeavor to understand who we are, not so much because most of us have Viking forebears (although a great many people with immediate roots in Ireland, Scotland, England, and northwestern France, as well as in Scandinavia, do), but because they give us a clearer, more detailed picture of that pure essence of Indo-Europeanism of Whiteness—which is the common heritage of all of us, whether our recent ancestors were Germans, Celts, Balts, or Slavs, than we can obtain from a study of any other European people.
German in language like the Goths and the Anglo-Saxons, the Vikings retained other aspects of Germanic culture which those earlier emigrants from the Nordic heartland had already lost by the dawn of the Viking Age. In particular, the Vikings held to their Indo-European religion and world view longer than any of the other Germanic peoples. They also remained hardier, fiercer in battle, and more venturesome than those who had been softened by the more civilized living to the south.
The Vikings not only serve us as an especially useful epitome of Whiteness at a time when our survival demands a renewal of the best of our old values and strengths, but they also provide us with a clear reminder of the danger inherent in one of our most lethal weaknesses: excessive individualism and lack of racial solidarity. A study of the Vikings acquaints us with both the best and the worst (or, in this age, the least affordable) of the characteristics of our race.
♣
A tenth-century Viking narrative poem, Rigsthula (Song of Rig), provides a fanciful account of the origins of the Scandinavian population. In it a traveler named Rig (i.e., “king”) is given lodging at three dwellings. At each he manages to impregnate the woman of the house before he leaves, thereby fathering three sons.
The first woman is old and wrinkled, and she dwells in a hovel. The son she bears for Rig is dark, stooped, and ugly. He is named Thrall, and from him is descended the race of serfs and slaves, the hewers of wood and the carriers of water.
The second woman is younger, better looking, better housed, and more industrious. Her son by Rig is a sturdy, light-eyed boy, and is given the name Karl. From Karl is descended the race of free peasants and craftsmen.
The third woman is young, tall, blond, and lovely, and the house in which she lives is large and magnificent. She bears Rig a son who is strong and straight of limb, white of skin, fair of hair, light of eyes, and quick of mind. He is named Jarl (Earl), and he quickly learns the magic of the runes and the mastery of weapons. He hunts, rides, fights, and fears no man. From him is descended the race of kings and lords of the earth.
Rig himself is identified with the Norse god Heimdall, the whitest of all the gods and the father of all mankind. Rigsthula reminds us of the ancient Aryan religious work, the Rigveda, which, more than 20 centuries earlier, also gave a fanciful account of the origins of the races. It is clear that Rig’s descendants via Thrall represent the dark, round-headed element in the Scandinavian population, and that this element was at some time in the past held in a servile status by a largely Nordic ruling class.
Scandinavian mythology may also reflect racial memories of early contacts between Nordic invaders and Cro-Magnon natives, in the numerous references to “frost giants.”
In any event, by the dawn of the Viking Age a general mixing had taken place. Thralls may still have been darker, on the average, than the free farmers or the nobility, but one could find Nordic slaves, largely the consequence of the Viking policy of enslaving prisoners of war, and one could also find darker elements among the wealthy and powerful, as evidenced by the names of such leaders as Halfdan the Black (ninth-century king of a Viking realm in southern Norway). By far the dominant racial element among the Vikings, however, was Nordic.
To the north of the Northmen, in Norway, Sweden, and Finland, were the Lapps, a very primitive race which lived a nomadic life and gained its sustenance primarily from the reindeer of the forest and tundra. The sixth-century historians Jordanes and Procopius describe the Lapps as being culturally little above the beasts on which they preyed.
Both racially and linguistically the Lapps were closely related to the Finno-Ugric tribes to the east. They were short, predominantly dark (although today some Lapps are blond, apparently having absorbed Nordic genes), broad-nosed, and extremely round-headed. They were certainly partly, and perhaps wholly, responsible for the dark element among the Vikings, although there was little mixing between Vikings and Lapps during the Viking Age, because of their entirely different lifestyles. The mixing must have taken place during the prehistoric period, perhaps shortly after the proto-Germans arrived in Scandinavia and before they had driven the ancestors of the Lapps further north.
The isolation by terrain and climate of many Viking communities did not prevent the Vikings from having a remarkable unity of culture, language, and spirit but it certainly did not encourage political unity. Viking individualism seemed to be inimical to a sense of racial solidarity. While more subjective races to the south were often drawn together by the perceived need for mutual support in the face of a hostile world, Vikings were much more inclined to face the world as individuals.
Their loyalty and sense of community seldom extended beyond the fighting band to which they belonged—or, at most, to that limited region of Norway or Denmark or whatever which they considered “home”—and they would as gladly, or almost as gladly, hew down the Vikings of a rival band as a monastery full of trembling priests in some southern land. Within the band, however, the Viking ethos demanded a solidarity as uncompromising as that of the other Germanic peoples of their time.
On the Continent too the ninth century was a period of growing pressure from the north. A Frankish chronicler writes:
The number of ships increases; the endless flood of Vikings never ceases to grow bigger, Everywhere Christ’s people are the victims of massacre, burning, and plunder. The Vikings overrun all that lies before them, and none can withstand them. They seize Bordeaux, Perigueux, Limoges, Angouleme, Toulouse; Angers, Tours, and Orleans are made deserts. Ships past counting voyage up the Seine…. Rouen is laid waste, looted, and burned. Paris, Beauvais, Meaux are taken; Melun’s stronghold is razed to the ground; Chartres occupied; Evreux and Bayeux looted; and every town invested.
Just as in England and Ireland, however, Vikings who at first came only to seize women and gold later came to seize land as well. This process reached its climax early in the 10th century when a Viking band wrested away from the West Franks a substantial piece of territory in northwestern France, south of the lower Seine. In 911 the Frankish king Charles the Simple, the great-great-grandson of Charlemagne, gave legal sanction to this conquest by recognizing the Viking leader Ganga-Hrolf as his vassal and confirming the latter in the ownership of the land which his band had already seized.
Ganga-Hrolf (i.e., Hrolf the Ganger or Ralph the Walker, so named because he was too large to be carried by any horse), called Rollo by the French, in turn submitted to baptism and settled down to the task of enlarging and consolidating his domain. He was the first Duke of Normandy, as his land came to be known, after its Nor(se)man conquerors.
First White American. In the year 986 the Viking Bjarni Herjulfsson, sailing from Norway to Greenland, missed his intended destination and instead found himself off the coast of a previously unknown land: North America. Bjarni did not land, but he carried the news of his sighting back to Greenland.
Leif, the son of Eric the Red, bought Bjarni’s ship from him and set out to see the new land for himself. He established a small settlement at a place he called Vinland, on the island of Newfoundland, but he only spent one winter there.
A few years later another Greenland Viking, Thorfinn Karlsefni, made a determined effort to establish a permanent Viking presence in America. He fitted out three longships and recruited 160 men and women to accompany him on the westward voyage. They built a community in North America which they called Straumfjord, and in 1004 Thorfinn’s wife Gudrid bore him a son, Snorri, there: the first native White American.
Unrelenting attacks by Indians—Skraelings to the Vikings—made life very difficult for Thorfinn’s American colonists, however, and after three years they abandoned their settlement and returned to Greenland.
Had the Vikings’ weapons been technologically superior to the bows and arrows of the Skraelings—as Columbus’ firearms were—then White history in America would have begun 500 years sooner than it did. As it was, the individual superiority of the Viking warriors in battle could not make up for the enormous numerical advantage enjoyed by the hordes of Red men who opposed them.
In 1962 archaeologists excavated the ruins of what is believed to have been Straumfjord, near the present Newfoundland village of L’Anse aux Meadows.
In Greenland too, with is utterly inhospitable environment, the Viking presence did not last. Initially there were no hostile Skraelings in Greenland—in fact, the first Eskimos did not arrive on the island until nearly 400 years after the Vikings—but the total lack of trees, metal ores, and other natural resources, together with the scarcity of farmland, kept the White population down to a maximum of 3,000 persons, scattered among some 300 farms.
Ironically, it seems to have been piracy which was the undoing of the Greenland Vikings. Although they were Christianized shortly after the year 1,000 and gave up their warlike ways and the raiding of other lands for gold and women, there was still a strong demand for blond slave girls in Moorish Spain and North Africa and in the Turkish lands to the southeast. The demand was met by pirates recruited in England and Germany by Jewish middlemen, who began raiding the island settlements of the North Atlantic in the 14th century.
Purest Cultural Heritage. Iceland—which suffered its last attack by White-slaving pirates as late as the 19th century—and the other Viking islands survived the raids, but Greenland did not.
Today these North Atlantic islands, of which Iceland with its quarter-million inhabitants is the most significant, preserve the Viking cultural heritage in its purest form. The modern Icelandic and Faroese languages are nearly identical to the Old Norse spoken by the Vikings, while English and the other Germanic languages have undergone great changes during the last 1,000 years. In folkways as well, many Viking traits have been preserved in the islands, especially in Iceland and the Faroes. There has even been a return to the Viking religion by some Icelanders in recent years.
Racially, Iceland does not present quite as pure a picture as one might wish, for the ninth-century Viking settlers were not all jarls and karls; they brought their thralls along with them as well. Despite this lapse, their descendants today are biologically closer to the original Viking stock than the population of any other country. This racial quality is reflected not only in the tallest average statute in the White world, but in the highest literacy rate (100 per cent) as well.
Not only do all Icelanders read and write, but a far higher proportion of them are authors than is true for any other country. And, despite her tiny population, which is able to support only a single university, Iceland is able to boast a larger per capita Nobel Laureate quota than any other nation on earth.
Iceland is outstanding in another respect as well: alone among the White nations of the world it does not bear the curse of non-White minorities; it has no Blacks, no Jews, no Vietnamese, no Mexicans. Iceland has not been invaded for the last 1,000 years, except during the Second World War, when the country was occupied by American troops. The bulk of the foreigners withdrew after the war, and Icelanders insisted that future U.S. troops sent to man the air base which the United States was allowed to maintain on the island include no non-Whites.
The greatest debt that the White race owes to Icelanders is for their preservation of the Norse literary heritage: the Viking sagas. While church officials in other European countries were rounding up and burning all the pre-Christian books they could lay their hands on during the Middle Ages, Icelandic scholars were busy writing down the sagas which still existed only in oral form and transcribing, annotating, and expanding those which had been put into writing earlier.
Even where we must use extreme caution in drawing historical data from the sagas, they give us a clear and unambiguous picture of the Viking ethos and the Viking world view, of Viking attitudes, beliefs, feelings and temperament.
Fortunately, when it is Norse history we want we have the records of the Vikings’ literate Frankish and English cousins to supplement and clarify the semi-legendary material of the sagas. From these records we can also gain a good deal of insight into some of the external forces and circumstances which raised the curtain on the Viking Age in the eighth century and then lowered it in the 11th.
One of the forces was certainly the tide of Christendom which was rising over Europe from the south during the eighth century. The Franks had become Christianized during the sixth century, after their king, Chlodwig (Clovis), accepted baptism, but the Saxons, the immediate neighbors of the Northmen, rejected the alien religion from the Levant and held to their ancestral ways, as did the Northmen themselves, of course.
Genocidal Evangelism. Beginning in 772, a year after he became sole king of the Franks upon the death of his brother Carloman, Karl, later known to the French as Charlemagne, son of Pepin the Short and grandson of Karl the Hammer, waged a 32-year campaign of genocidal evangelism against the Saxons. The campaign began with Karl’s destruction of the Irminsul, or World Pillar, the Saxon equivalent of the Norse World Ash, Yggdrasil, located in the Saxons’ most sacred grove, at Eresburg (on the site of the present Marburg), and it became bloodier, crueler, and more intolerant as it wore on.
In 774, at Quierzy, Karl issued a proclamation that he would kill every Saxon who refused to accept the sweet yoke of Jesus. Henceforth a contingent of Christian priests accompanied the Frankish army on its expeditions against the Saxons, and in every Saxon village those who refused to be baptized by the priests were slaughtered on the spot.
Karl’s savagery reached a peak in the tenth year of the evangelism: in 782, at Verden on the Aller, with the blessing of the Church, he had 4,500 Saxon nobles beheaded. Twelve years later, in 794, he introduced a policy under which every third Saxon was uprooted from his land and forced to resettle among Franks or other Christianized tribes.
Fairly early in this campaign, in 777, one of the most prominent of the Saxon chieftains, Widukind, took shelter among the Danes and appealed to their king, Sigfred, for assistance against the Franks. Although the Danes were wary of becoming involved in a full-scale war against the formidable Karl, they and the other Northern peoples were put on their guard, and they became increasingly indignant over the Frankish suppression of the Saxons’ religion.
Karl’s brutal campaign against the Saxons undoubtedly helped raise a certain consciousness in the North of the spiritual and cultural differences which separated Scandinavia from those lands which had fallen under the yoke of the Christian Church.
♣
The internal forces leading to the eruption of the Vikings from their Northern fjords were even stronger than the external ones. Among the former was a very high birthrate specifically among the most active and aggressive of the Northmen, the result of their customary practice of polygyny.
According to the 11th-century German ecclesiastical historian, Adam of Bremen, every Swede of more than average substance kept two or three wives, while the nobility had no limit to the number of women they allowed themselves. For example, Harald Fairhair, the Norwegian warrior who unified Norway in the ninth century and became its first king, had as many as 40 sons by some accounts, at least nine of whom are known to history; and Harald’s son Erik Bloodaxe had at least eight sons who grew to manhood.
In the capitalistic South such a practice may have meant only that the cleverest and crookedest paper-shufflers—i.e., the richest men—would have more progeny, on the average, than honest workingmen, but in the hard living North, where every man’s mettle was tested almost daily by his environment and by his fellows, it was marvelously eugenic: the strong, the able, and the aggressive had proportionately more children than they would have had in a monogamous society.
Another interesting eugenic contrast between North and South is provided by the Christian practice of clerical celibacy. Although there were many periods during the Middle Ages in which violations were commonplace, as early as the fourth century the Church began insisting on total celibacy for the higher clergy. With the growing incidence of monasticism after the sixth century, a greatly increased portion of the population of Christian Europe was subjected to the rule of celibacy.
In the Middle Ages the clerical life was not, as is often the case today, simply a refuge for those who could succeed at nothing else; it was usually the only route to scholarship—and often the only route to literacy as well—and it attracted many able and intelligent men, whose genes were then lost to their race. For a thousand years, until the Reformation, there was a selective draining away of Christian Europe’s intellectual vitality.
A Mighty Hive. The high birthrate among the most active and energetic elements of the population in the Northern countries led to land-hunger and the drive for external conquests. In the words of 17th-century English statesman and writer Sir William Temple: “Each of these countries was like a mighty hive, which, by the vigor of propagation and health of climate, growing too full of people, threw out some new swarm at certain periods of time that took wing and sought out some new abode, expelling or subduing the old inhabitants and seating themselves in their rooms.” This state of affairs also held long before the Viking Age, of course.
In addition to the generalized effects of a high birthrate, two other consequences of polygyny which bore on the rise of viking as a way of life were the large numbers of second, third, fourth, and later sons in the families of Norse landholders—sons left without inheritance and without land, unless they could wrest it away from someone else—and a shortage of women.
The most popular way to solve the latter problem was to go on a raid and carry off women from Ireland, England, or France, although there was also a heavy traffic in Slav slave girls from the Rus realms. The Hrafnsmal tells of life in Harald Fairhair’s court: “Glorious is their way of life, those warriors who play chess in Harald’s court. They are made rich with money and fine swords, with metal of Hunaland and girls from the east.”
The political consolidation which began taking place in Scandinavia in the ninth century served as an especially strong impetus to Viking colonizers. As mentioned earlier, the Vikings were extremely individualistic, extremely resentful of any encroachments on their freedom of action. After Harald Fairhair won a great sea victory at Hafrsfjord over the Viking chieftains of western Norway in 872, many of them left Norway with their households and their followers and settled in Iceland and the smaller islands of the North Atlantic rather than submit to Harald’s rule.
A century later, political consolidation having been achieved, Scandinavian monarchs began to realize the policy advantages in bringing their people into the same religious camp as their neighbors to the south. The first to take the step was Denmark’s Harald Bluetooth, son of King Gorm the Old. In 965, fifteen years after Gorm’s death, Harald allowed himself to be baptized, and then he undertook the forcible conversion of the rest of the Danes: a move which did not sit well with many and led to further emigration and turmoil in the North. It also led eventually to Harald’s deposition and banishment.
The Last Viking. The coming of Christianity to the Viking world eventually meant the end of that world, but it did not change the Viking ethos immediately, as is evidenced by the life of a man who was certainly one of the most remarkable of all the Vikings, and the last of the truly great ones: Harald Sigurdsson, who, after he became king of Norway, was also known as Harald Hardraada (Hard Ruler) and Harald the Ruthless.
His deeds are the subject of one of the most fascinating of the Viking sagas (King Harald’s Saga), which we would be inclined to dismiss as an unusually imaginative work of heroic fiction, were it not solidly confirmed by the historical record.
The Vikings’ fighting spirit had been sapped by Christianity, but an even larger factor in their demise was their inability to keep in check their quarrels among themselves, combine their forces against outsiders, and thus match the growing power of kings in more unified lands than their own. Excessive individualism took its final toll.
The following is my abridgement of chapter 23 of William Pierce’s history of the white race, Who We Are:
Jew vs. White: More than 3,000 Years of Conflict
Jewish Religion Holds Jews To Be “Chosen” as Rulers of World
Jewish Leaders Find Hatred Necessary
There Can Be No Peace Between Predator and Prey
The purpose of this series of historical articles is the development of a fuller knowledge and understanding of the White past in its readers, in the hope that these things will in turn lead to a stronger sense of White identity and White solidarity. Other races—Arabs, Mongols, Amerinds, Negroes, and the rest—have come into the story only to the extent that they have interacted with Whites and influenced the White destiny. One can turn to other sources for more information on them.
There is one alien race, however, which has exerted such a strong influence on the White destiny since Roman times—and especially during the past century—and which poses such an overwhelming threat to that destiny today that it deserves special treatment.
That race—which in the taxonomic sense is not a true race at all, but rather a racial-national-ethnic entity bound together partly by ties of blood; partly by religion; partly by common traditions, customs, and folkways; and wholly by a common sense of identity and perceived common interests—is, of course, the Jewish race.
Desert Nomads. In early Neolithic times the ancestors of the Jews shared the Arabian peninsula with their Semitic cousins, the Arabs, and presumably were indistinguishable from them. Desert nomads like the other Semites, they gained their sustenance from their herds of camels, sheep, and goats.
In the first half of the second millennium B.C. the first written references to the Jews appeared, the consequence of their contacts with literate peoples in Egypt and Mesopotamia during their roamings. The reviews were uniformly unfavorable.
In a research paper published this year, for example, the noted Egyptologist, Professor Hans Goedicke, chairman of the Department of Near Eastern Studies at Johns Hopkins University, associates an inscription on an Egyptian shrine of the goddess Pakht, dated to the 15th century B.C., with the departure of the Jews of Egypt which is fancifully related in the Old Testament’s Book of Exodus. The inscription reads, in part: “And when I allowed the abomination of the gods to depart, the earth swallowed their footsteps.”
The Egyptians had reason enough to consider their departing Jewish guests “the abomination of the gods,” if there is any truth in the Biblical description of the Jews’ sojourn in Egypt. In the Book of Genesis the Jewish narrator boastfully tells of his fellow tribesmen’s takeover of the Egyptian economy and virtual enslavement of the Egyptian farmers and working people through the sort of financial chicanery which still seems to be their principal stock in trade today: When Joseph, the son of Israel (Jacob), became “ruler over all the land of Egypt” after gaining a corner on the local commodities market, he invited all his relatives in to “eat the fat of the land.” (Genesis 41-45)
But eventually, according to the first chapter of the Book of Exodus, there ascended the throne of Egypt a new pharaoh “who knew not Joseph” and who liberated the country from the grip of the Jewish moneylenders and grain brokers, eventually driving them from Egypt.
So the Egyptians may have been “prejudiced”—but, then, so was everyone else. The great Roman historian Cornelius Tacitus (ca. 55-117 A.D.) wrote: “When the Assyrians, and after them the Medes and Persians, were masters of the Oriental world, the Jews, of all nations then held in subjection, were deemed the most contemptible.” (Histories, book 5, chapter 8)
Jewish Invasion of Palestine. The Jews first came into contact with Whites in the Middle East no later than the 12th century B.C., during the Jewish migration into Philistia (Palestine). The Philistines themselves, an Indo-European people, had invaded the area and conquered the native Canaanites only a few years before the Jews arrived (see the 11th installment in this series for a narrative of the Philistine-Jewish conflict).
In later centuries the Jews spread beyond Palestine into all the corners of the Mediterranean and Middle Eastern world, in part by simply following their mercantile instincts and in part as a consequence of their misfortunes in war. In the eighth century B.C. they were conquered by the Assyrians, who deported some 27,000 of them, and in the sixth century by the Babylonians, who hauled another batch of them away. It was during these forcible dispersions that the Jews’ view of themselves as a “chosen people,” infinitely superior to their conquerors, first stood them in good stead by helping them maintain their solidarity.
Esther Turns a Trick. The sort of resentment and hostility which the Jews generate among their Gentile hosts by behavior based on the deep-seated belief that the world is their oyster is illustrated well by the Old Testament tale of Esther. Set in the fifth century B.C., it suggests that the Persians of that era had already had their fill of Jewish arrogance and pushiness and wanted badly to get rid of their Semitic guests.
The Jewish response to Persian anti-Semitism was to slip a Jewish prostitute into the palace of the Persian king, concealing her Jewishness until she had used her bedroom skills to win the king’s favor and turn him against his own nobles. The ensuing slaughter of 75,000 Persian noblemen described in the Book of Esther is probably a figment of the Jewish imagination, but it is nevertheless still celebrated with glee and gloating, more than 2,400 years after the event, by Jews around the world in their annual Purim festival.
Unfortunately, later massacres instigated or perpetrated by the Jews against their non-Jewish hosts in response to anti-Semitism were all too real. The great English historian Edward Gibbon describes some of these which took place in the first and second centuries A.D.:
From the reign of Nero (54-68) to that of Antoninus Pius (138-161) the Jews discovered a fierce impatience of the dominion of Rome, which repeatedly broke out in the most furious massacres and insurrections.
Humanity is shocked at the recital of the horrid cruelties which they committed in the cities of Egypt, of Cyprus, and of Cyrene, where they dwelt in treacherous friendship with the unsuspecting natives, and we are tempted to applaud the severe retaliation which was exercised by the arms of the legions against a race of fanatics, whose dire and credulous superstition seemed to render them the implacable enemies not only of the Roman government but of human kind.
In Cyrene they massacred 220, 000 Greeks; in Cyprus 240,000, in Egypt a very great multitude. Many of these unhappy victims were sawn asunder, according to a precedent to which David had given the sanction of his example. The victorious Jews devoured the flesh, licked up the blood, and twisted the entrails like a girdle round their bodies. (History of the Decline and Fall of the Roman Empire, chapter XVI)
Actually, very little of humanity is shocked at the recital of these Jewish atrocities today, for the simple reason that the carefully laundered “approved” textbooks used in the schools omit any mention of them. Instead, humanity is treated to one television “documentary” after another, from “Holocaust” to “Masada,” in which the blameless, longsuffering Jews are “persecuted” by their enemies.
When one looks at all of Jewish history from the time of the Egyptian sojourn to the present, the outstanding feature which emerges is its endless series of cycles, each consisting of a period of increasingly arrogant and blatant depredations by the Jews against their hosts, followed by a period of reaction, in which either the exasperated Gentiles slaughter, drive out, and otherwise “persecute” the Jewish offenders; or the Jews manage to get the drop on their hosts instead and arrange a slaughter of Gentiles; or both.
Dual Existence. Indeed, this feature of Jewish history is not only outstanding, it is essential: without it the Jews would have ceased to exist by Roman times, at the latest. For the Jews are a unique people, the only race which has deliberately chosen a dual mode of national existence, dispersed among the Gentile nations from which they suck their sustenance and at the same time fiercely loyal to their center in Zion, even during the long periods of their history when Zion was only an idea instead of a sovereign political entity.
Without the diaspora the concrete Zion—i.e., the state of Israel—could not exist; and without the abstract Zion—i.e., the concept of the Jews as a united and exclusive whole, divinely ordained to own and rule the world—the diaspora could not exist.
Israel would not survive a year, were it not for the flow of “reparations” payments from West Germany, the billions of dollars in economic and military aid from the United States, and, most of all, the threat of armed retaliation by the United States against any Arab nation which actually makes a serious effort to dispossess the Jews of their stolen Arab territory.
It is certainly not love for the Jews on the part of the masses of Germans and Americans which maintains this support for Israel. It is instead a combination of two things: first, the enormous financial and political power of the Jews of the United States, the latter exercised primarily through the dominant Jewish position in the controlled news media; and second, the influence of a relatively small but vocal and well-organized minority of Jew-worshipping Christian fundamentalists, who accept at face value the Jews’ claim to be the divinely ordained rulers of the world.
And the diaspora would survive little more than a generation, were it not for the Jewish consciousness, the concept of Zion. It is this alone which keeps the dispersed Jews from becoming assimilated by their Gentile hosts, for the Jewish consciousness inevitably raises a barrier of mutual hatred between Jews and Gentiles.
How can a Jew of the diaspora, who is taught from the cradle that he belongs to a “chosen race,” do other than despise the goyim around him, who are not even considered human beings by his religious teachers? How can he do other than hate them for holding back him and his fellow Jews from the world dominion which he believes belongs rightfully to the Jewish nation? And how can Gentiles fail to sense this contempt and hatred and respond in kind?
Action and Reaction. In recapitulation, the dynamic of the interaction between Jew and Gentile is this: as soon as the Jews have infiltrated a Gentile land in sufficient numbers so that their organized efforts can be effective, they begin exploiting and manipulating. The more wealth and power they accumulate, the more brazenly and forcefully they attempt to accumulate still more, justifying themselves all the while with the reminder that Yahweh has promised it all to them anyway.
Any tendency to empathize or identify with their hosts is kept in check by a nonstop recitation of all the past wrongs the Gentile world has done them. Even before anti-Semitism exists in reality, it exists in the Jewish imagination: the Gentiles hate them, they believe, and so they must stick together for self-protection.
Sure enough, before the Jews’ solidarity has a chance to erode appreciably, the Gentiles are hating them. The Gentiles react to the Jews mildly at first and then with more and more resentment and energy as the Jewish depredations continue. It is this action-reaction combination, the hatred and counter-hatred, which keeps the Jews from being absorbed into the host nation.
Finally there is an explosion, and the most nimble Jews flee to begin the cycle over again in another Gentile land, while the slow ones remain to suffer the pent-up fury of their outraged hosts. The memory of this explosion is assiduously cultivated by the surviving Jews and becomes one more grudge they bear against the Gentile world. They still remember and celebrate the explosions of the Egyptians, the Persians, the Romans, and two dozen other Gentile peoples over the last 35 centuries or so, exaggerating their losses and embellishing the details every time in order to make the memories more poignant, while the Gentiles in each case forget within a generation or two.
These periodic outbursts against the Jews have actually served them doubly well: not only have they been invaluable in maintaining the Jewish consciousness and preventing assimilation, but they have also proved marvelously eugenic by regularly weeding out from the Jewish stock the least fit individuals. Jewish leaders, it should be noted, are thoroughly aware of the details of this dynamic. They fully recognize the necessity of maintaining the barrier of hatred between their own people and the rest of the world, just as they understand the value of an occasional explosion to freshen the hatred when assimilation becomes troublesome.
The blame for the decay of the Roman world has often been placed on the Jews. Indeed, some especially brazen Jewish writers have proudly accepted that blame and have even boasted that Christianity was invented deliberately by zealous Jews to further subvert and weaken the Roman Empire.
The truth of the matter, however, is that, so long as Roman society was healthy and the Roman spirit strong and sound, both were immune to Jewish malice and Jewish scheming. It was only after Rome was no longer Roman that the Jews were able to work their evil there.
After the old virtues had already been largely abandoned and the blood of the Romans polluted by that of a dozen races, the Jews, of course, did everything to hasten the process of dissolution. They swarmed over decaying Rome like maggots in a putrefying corpse, and from there they began their infiltration of the rest of Europe.
Thus, the Jews established themselves in every part of Europe over which Rome claimed dominion, and, wherever they could, they remained after that dominion ended. Except in the Mediterranean provinces and in Rome itself, however, their numbers remained relatively small at first.
Despising farming and all other manual activity, they engaged almost exclusively in trade and finance. Thus, their presence was confined entirely to the towns, and even a relatively large commercial center of 10 or 15 thousand inhabitants might have no more than a few dozen Jews.
Even their small numbers did not prevent nearly continuous friction between them and their Gentile neighbors, however. As Europe’s population, commerce, industry, and wealth grew during the Middle Ages, so did the numbers of Jews everywhere and with them the inevitable friction.
Everyone has heard of the wholesale expulsions of Jews which occurred in virtually every country of Europe during the Middle Ages: from England in 1290, from Germany in 1298, from France in 1306, from Lithuania in 1395, from Austria in 1421, from Spain in 1492, from Portugal in 1497, and so on. What many do not realize, however, is that the conflict between Jew and Gentile was not confined to these major upheavals on a national scale. Hardly a year passed in which the Jews were not massacred or expelled from some town or province by an exasperated citizenry. The national expulsions merely climaxed in each case a rising popular discontent punctuated by numerous local disturbances.
Bred to Business. In addition to the benefits of racial solidarity, the Jews were probably better businessmen, on the average, than their Gentile competitors. The Jews had been bred to a mercantile life for a hundred generations. The result was that all the business—and all the money—of any nation with a Jewish minority tended to gravitate into the hands of the Jews. The more capital they accumulated, the greater was their advantage, and the easier it was to accumulate still more.
Of course, the Jews were willing to share their wealth with their Gentile hosts—for a price. They would gladly lend money to a peasant, in return for a share of his next crop or a lien on his land; and to a prince, in return for a portion of the spoils of his next war. Eventually, half the citizens of the nation were hopelessly in debt to the Jews.
Such a state of affairs was inherently unstable, and periodic explosions were inevitable. Time after time princes and people alike found that the best way out of an increasingly tight financial squeeze was a general burning of the Jews’ books of account—and of the Jews too, if they did not get out of the country fast enough. The antipathy which already existed between Jews and Gentiles because of the Jews’ general demeanor made this solution especially attractive, as did the religious intolerance of the times.
One would think that one episode of this sort in any country would be enough for the Jews, and that they would thenceforth stay away from a place where they were so manifestly unwelcome. But they could not. Any country in Europe temporarily without a Jewish minority to soak up the country’s money like a sponge had an irresistible attraction for them. Before the embers of the last general Jew-burning were cool, other Jews were quietly sneaking in to take the place of the ones who had been slaughtered.
The great 19th-century Russian writer Nikolai Gogol embodied this extraordinary Jewish peculiarity in a character in his Taras Bulba, the story of a Cossack chieftain. The character, Yankel, is one of a group of Jewish, merchants and their dependents who have attached themselves to the Cossacks’ camp. One day the Cossacks rid themselves of the Jewish pests by throwing them all in the Dnieper and drowning them—all except Yankel, who hides beneath a wagon.
While the massacre is taking place, Yankel trembles in fear of being discovered. As soon as it is over and things have quieted down again, he creeps from his hiding place. The reader expects that Yankel will then waste no time putting as much distance between himself and the Cossacks as possible. But, no; Yankel instead rushes to set up a stall and begin selling gunpowder and trinkets to the men who have just drowned his kinsmen. His eagerness to resume business seems doubled by the fact that now he has no competitors.
The Jews were often able to ameliorate their situations greatly during the Middle Ages by establishing special relationships with Gentile rulers. They served as financial advisers and tax collectors for the princes of the realm and of the Church, always ready with rich bribes to secure the protection of their patrons when the hard-pressed common folk began agitating against them. They made themselves so useful to some rulers, in fact, that they were favored above Christian subjects in the laws and decrees of those rulers.
The Frankish emperor Charlemagne was one who was notorious for the favors and privileges he bestowed on the Jews, and his successor followed his example.
The medieval Church was at least as much at fault as the royalty in showing favor to the Jews. There were exceptions to the rule, however: several Church leaders heroically stood up for the common people and condemned the Jews for exploiting them. One of these was Agobard, a ninth-century bishop of Lyons.
Agobard lost his struggle with Louis, but his efforts had a long-range effect on the conscience of many of his fellow Franks. Despite the enormous financial power of the Jews and the protection their bribes bought them, they were continually overreaching themselves: whenever they were given a little rope, they eventually managed to hang themselves. No matter how much favor kings, emperors, or princes of the Church bestowed on them, the unrest their usury created among the peasants and the Gentile tradesmen forced the rulers to slap them down again and again.
The hatred between Jews and Gentiles was so intense by the 12th century that virtually every European country was obliged to separate the Jews from the rest of the populace. For their own protection the Jews retreated into walled ghettos, where they were safe from the fury of the Gentiles, except in cases of the most extreme unrest.
And for the protection of the Gentiles, Jews were obliged to wear distinctive clothing. After the Church’s Lateran Council of 1215, an edict forbade any Jew to venture out of the ghetto without a yellow ring (“Jew badge”) sewn on his outer garment, so that every Gentile he met could beware him.
But these measures proved insufficient, for they failed to deal with the fundamental problem: so long as the Jews remained Jews, there could be no peace between them and any other people.
Edward the Great. In England, for example, throughout the 13th century there were outbreaks of civil disorder, as the debt-laden citizens sporadically lashed out at their Jewish oppressors. A prominent Jewish historian, Abram Sachar, in his A History of the Jews (Knopf, 1965), tells what happened next:
At last, with the accession of Edward I, came the end. Edward was one of the most popular figures in English history. Tall, fair, amiable, an able soldier, a good administrator, he was the idol of his people. But he was filled with prejudices, and hated foreigners and foreign ways. His Statute of Judaism, in 1275, might have been modeled on the restrictive legislation of his contemporary, St. Louis of France. He forbade all usury and closed the most important means of livelihood that remained to the Jews. Farming, commerce, and handicrafts were specifically allowed, but it was exceedingly difficult to pursue those occupations.
Difficult indeed, compared to effortlessly raking in capital gains! Did Edward really expect the Jews in England to abandon their gilded countinghouses and grub about in the soil for cabbages and turnips, or engage in some other backbreaking livelihood like mere goyim? God’s Chosen People should work for a living?
Edward should have known better. Fifteen years later, having finally reached the conclusion that the Jews were incorrigible, he condemned them as parasites and mischief-makers and ordered them all out of the country. They were not allowed back in until Cromwell’s Puritans gained the upper hand 400 years later. Meanwhile, England enjoyed an unprecedented Golden Age of progress and prosperity without a Jew in the land.
Unfortunately, the other monarchs of Europe, who one after another found themselves compelled to follow Edward’s example, were not able to provide the same long-term benefits to their countries; in nearly every case the Jews managed to bribe their way back in within a few years.
This post has been moved: here.
The following is my abridgement of chapter 25 of William Pierce’s history of the white race, Who We Are:
The Second World War: Greatest Watershed of World History
Racial View of Life Governed Germany
War Propaganda Depended on White Provincialism
Tide of Western Civilization Turned at Stalingrad
After War U.S. Got Same Dose as Forced on Germans
In recent installments we have seen the White race expand outward from Europe over the globe, conquering and colonizing; we have traced its interactions with alien races in particular, with the Jews; and we have seen its way of life transformed radically, as the feudalism and then the corporatism of the Middle Ages gave way to new social forms in the modern era. We have also witnessed two major upheavals: the Reformation, followed by the ruinous Thirty Years War; and the French Revolution, followed by the Napoleonic Wars. In both cases White society was badly disrupted, and the race’s defenses against its enemies were weakened. As we saw in the last installment, the Jews were quick to take advantage of this.
Nevertheless, when the 20th century dawned European man was still firmly in control everywhere, and he was on the verge of some of the most magnificent victories of his entire history.
But the same quarter-century also saw White men slaughter one another on an unprecedented scale. Although only the American promoters of the slaughter were so brazen as to openly proclaim that its purpose was to “make the world safe for democracy,” that, in fact, was the outcome which the First World War went a long way toward establishing. It was a democratic war, in which finance-capital and the manipulators of the rabble joined hands to finish the job begun 125 years earlier with the storming of the Bastille.
With the politicians cheering them on from a safe distance, sixty-one million White men (plus some four million assorted Japanese, Turks, and Negroes) marched forth to do battle. Nine million of them never marched back. Seven million White civilians also lost their lives, many of them from the starvation caused by a British naval blockade of Germany and her allies which was maintained even after hostilities on the battlefield had ended.
But the cause of democracy was definitely advanced. In the first place, by selectively killing off the brightest and the bravest as never before, the war left a population more susceptible to the type of mass manipulation inherent in democratic rule. And, of course, autocratic rule suffered a major setback, as Kaiser and Tsar met their ends.
In Russia the social and economic ravages of the war provided the necessary preconditions for the success of the Bolshevik Revolution, another giant step forward for democracy—at least, in the eyes of President Wilson and others of a similar mindset. Addressing the U.S. Congress on April 2, 1917, Wilson said: “Does not every American feel that assurance has been added to our hope for the future peace of the world by the wonderful and heartening things that have been happening within the last few weeks in Russia?”
Those who, like Wilson, fawned on the Jews also found “wonderful and heartening” the consolidation of democracy in Russia which soon followed, when the triumphant Bolsheviks murdered most of the Russian intelligentsia.
The National Socialist Revolution. Of greater significance ultimately than all these scientific and technological advances [omitted in this abridged edition] was the dawning of a new sense of racial consciousness and racial mission during the second quarter of the century, and the establishment of a new society based on this awakened racial feeling and dedicated to the goal of racial progress. The new society was that built by Adolf Hitler and his followers in National Socialist Germany between 1933 and 1945.
It was a society from which alien racial elements and alien spiritual and cultural influences were progressively excluded. The Jews who had been burrowing into German cultural life since the Napoleonic Wars of the previous century were rooted out of the universities and the government bureaucracy, the newspapers and the cinema, radio broadcasting and book publishing.
The homosexuals who had been parading along Berlin’s main streets in women’s clothing were rounded up and packed off to labor reeducation camps to think things over. Drug dealers and communist activists found themselves facing the executioner’s ax. The mulatto offspring of French-colonial Negro occupation troops and German women, stemming from the postwar period, were sterilized, along with tens of thousands of congenitally defective Germans.
An enormous investment was made in educational and recreational programs: curricula for the schools were redesigned to develop a strong sense of racial identity in each child; young adults were taught to look for the best racial qualities when seeking mates and to think of marriage as a sacred institution for producing the next generation of the race; workers were taken on group outings to different parts of the country in order to broaden their outlooks and augment parochial loyalties with national feelings; pageants, public lectures, folk festivals, fairs, parades, and other activities were used extensively to stimulate an understanding of and an appreciation for their cultural heritage among the people.
The differing values of human beings were no longer determined by the amounts of money they were able to accumulate, but by their inherent racial quality and by the social value of their work.
Hitler was determined from the beginning that the new Germany would be a state ruled by a definite view of life, and not by politicians chosen either by power brokers in smoke-filled back rooms or by the fickle and easily manipulated masses. The leaders of the state would henceforth be men trained, screened, and selected for that task from their early youth, not those political candidates with the most fetching smiles and convincing lies, as was the rule elsewhere in the West.
The degeneracy and decadence which had characterized the democratic Weimar regime in Germany prior to 1933, with all its prancing homosexuals, self-destructive drug addicts, jaded thrill seekers, musical and artistic nihilists, pandering Jews, Marxist terrorists, and whining self-pitiers, were gone, and in their place was a nation of healthy, enthusiastic, self-reliant, and purposeful Germans.
Implacable Hostility. Thus, it was world Jewry which publicly declared war on National Socialist Germany only six months after Hitler took office as chancellor. In his declaration of war (published in the August 7, 1933, issue of The New York Times), Jewish leader Samuel Untermyer explicitly noted that he expected the Jews’ Christian friends to join them in their “holy war” (his words) against Germany.
And, of course, they did—not just the illiterate fundamentalists from America’s Appalachia, who, not knowing any Jews personally, found it easier to believe the Old Testament claim of Jewish “chosenness” than those who lived in closer proximity to the Self Anointed Ones, but also the mainline Christians of America and Britain, the more intelligent of whom recognized in the National Socialist world view a creed antithetical to their own.
In the 1930’s and early 1940’s the Jews had not yet consolidated their grip on all the news and entertainment media of the English-speaking world. There were no television networks, of course, and there were still many independent newspapers and magazines. A united opposition to Jewish war plans by alert Whites might have won the day.
Most Whites, however, were neither alert nor united. Their “leaders,” the products of a democratic system, were generally devoid of both character and any sense of responsibility. Only an exceptionally bold, selfless, and responsible few—men like aviation pioneer Charles Lindbergh—spoke out effectively. The Jews, on the other hand, found many prominent and powerful Whites with no scruples against taking their money and following their lead.
Still, it was not an easy job to convince millions of White men—the majority of them originally of German origin—to march off to Germany in order to butcher their White cousins, just because the latter had dared raise their hands against the Chosen People.
[William Pierce explains in the following paragraphs that, although the racial feeling was not dead, the spiritual dimension among Americans was almost completely lacking, and that this was aggravated by a lethal form of American provincialism that became an easy target for Jewish war propaganda, through which outrageous lies were aired about German plans to invade the country. Then, under the subheading “Racial Suicide,” Pierce adds:]
When huge fleets of RAF and USAAF heavy bombers destroyed Hamburg in July and August 1943, killing 70,000 German civilians, the foolish British and Americans imagined that they had struck a great blow against their enemies. They little suspected that their true enemies rejoiced to see them killing so many of their own kind.
And when the raping queues of Mongol soldiers formed in every residential neighborhood of a shattered and defeated Berlin, in front of every house where they found a pretty German girl or woman, there was dancing in the streets of London and New York by throngs of empty-headed Whites who did not even dream that what they had caused to happen to the women of Germany would soon enough begin happening to their own women, on their own streets and in their own homes, and that Jew-instigated “civil rights” laws would render them powerless to defend their womenfolk against growing and ever-bolder swarms of savages from every non-White corner of the earth.
Postwar Payoff. And so it was that when the war was finally over—and to the people pulling the strings that meant when Germany was defeated, for Italy and Japan were wholly secondary concerns—it seemed only natural that many things should begin changing. After all, the people had assented to the destruction of everything for which National Socialist Germany stood.
Should Americans and Britons have given their all to smash racism in Germany, only to tolerate racism in America or in Britain? Should people who had just finished killing millions of Germans, in order to teach them that they did not have the right to exclude Jews from their society, still believe that Mexicans could be excluded from the United States or Pakistanis from Britain?
No, it is quite clear that the era of social turmoil and change which followed the war grew inevitably out of the new attitudes deliberately inculcated in order to make the war possible.
And it is clear that the war not only resulted in a vast spread and strengthening of Marxist power, but that it also brought about a significant decline in the moral authority of the White world relative to Africa, Asia, and Latin America. The White man had questioned his own right to rule, and so he could hardly expect non-Whites not to ask the same questions. Thus, the dissolution of the British Empire, and the end of European colonialism everywhere, were direct consequences of the changed attitudes accompanying the war.
Finally, just as clearly as the Germans lost the war, so did Britain and the United States. In fact, the loser was the White race: European man, whatever his nationality. It was the greatest, most catastrophic loss the race has yet suffered. Whether the loss will prove to be irreparable and decisive remains to be seen.
The second book of Kevin MacDonald’s study on Jewry, Separation and its Discontents: Toward an Evolutionary Theory of Anti-Semitism (1994/2002), the first of his trilogy to be translated to German, is my favorite of MacDonald’s three academic works that I read in more than two years. Professor MacDonald is the foremost scholar on the Jewish question. In Separation and its Discontents (hereafter SAID) he wrote:
Western societies, unlike prototypical Jewish cultures, do not have a primitive concern with racial purity. Rather, concern about racial purity emerges only in the late stages of Jewish-gentile group conflict…
Despite a great deal of commonality among Western anti-Semitic movements, there was a great difference between the universalistic, assimilatory tendencies of traditional Western Christianity and the exclusivistic, racialist program of National Socialism. Indeed, we have seen that beginning in the 19th century an important aspect of German anti-Semitic ideology was a criticism of Western universalism and the development of peculiarly German conceptions of Christianity. A critical component of official National Socialist ideology, as represented in the thought of Alfred Rosenberg, was the idea that “the twin forces of disintegration, namely universalism and individualism, act in perpetual conflict with the Germanic concept of race.” In this regard, National Socialism was indeed profoundly anti-Western. In rejecting both universalism and individualism, National Socialism resembled, much more closely than did medieval Western collectivist Christianity, its mirror image rival, Judaism. [page 196]
In a previous chapter MacDonald had written:
We shall see that with the rise of the National Socialist movement in Germany, the universalist themes of Western Christianity were completely overthrown in favor of a full-blown racialist ideology of the ingroup. In Chapter Five I will argue that National Socialism is a true mirror-image of Judaism. Not surprisingly, it was also the most dangerous enemy that Judaism has confronted in its entire existence. [page 133]
One of the hypothesis advanced in SAID provides food for thought. MacDonald wrote, “I propose that the Christian church in late antiquity was in its very essence the embodiment of a powerful anti-Semitic movement…” (page 112). This is something I had never heard of, and reminds me my first readings of psychohistory and Lloyd deMause’s insights on why the Christ archetype galvanized the population of the ancient world, although MacDonald’s hypothesis is totally distinct and is presented from an altogether distant point of view. But after digesting what both deMause and MacDonald say, for the first time I feel I am starting to comprehend facets of Christianity that would have never occurred to me from a conventional reading to history. If MacDonald is right, the Roman Catholic Church was the earliest attempt toward a type of society that we may call collectivism for European-derived peoples.
Although Christianity always held universalist ideals at its core, it nonetheless fulfilled its role of impeding, as did the Muslim nations, that Judaism became a destructive force for the indigenous culture of the Late Roman Empire and the Early Middle Ages. One of the facts that I learnt in SAID is that most restrictions enacted against Jewry, initiated in the period from Eusebius to Justinian, were still active throughout Christendom until the French Revolution hit the continent with its egalitarian fury. It was precisely the so-called Enlightenment (that presently some Western dissidents are starting to call “the Dark Enlightenment”) what inspired the founding fathers of the United States of America. And contrary to those white nationalists who still insult the memory of Adolf Hitler and the movement he created, I would claim that the mortal sin of the French Revolution, the emancipation of Jewry, was not properly atoned in Europe until the arrival of a specifically racial ideology: National Socialism.
But not only Nazi Germany has been demonized in the public mind. The Inquisition is widely regarded as a black page in the history of the Church even by the most Catholic individuals that I know. In contrast to such view MacDonald presents us with a radical reevaluation of what was precisely the role of the Inquisition. On page 147 he states: “I here develop the view that the Spanish Inquisition was fundamentally an authoritarian, collectivist, and exclusionary movement that resulted from resource and reproductive competition with Jews, and particularly crypto-Jews posing as Christians.” One could even argue that, thanks to the Inquisition, for three-hundred years before the movement of independence that gave birth to Mexico, New Spain (1521-1821) was Judenfrei.
While reading SAID I could not escape the thought that whites are un-insightful because, unlike the Jews and with the exception of William Pierce and Arthur Kemp (see the long chapters in this book quoting them), very few have knowledge of the history of their race. If we take into account that, in one of their holydays, New York Hassidic Jews celebrate their victory over the ancient Greeks who tried to assimilate them millennia ago, a basic question comes to mind: Why don’t we celebrate the victory of Antiochus IV over the Jews, or Titus’ conquest of Jerusalem?
Bust of Antiochus IV
We do not celebrate these victories precisely for the reason that both Kemp and Pierce explain so well: neither the Greeks nor the Romans exist today. What we call contemporary Greeks or Romans are the product of centuries of blood mixing that devalued not only the genotype of the original Indo-European population, but their extended phenotype as well: the Greco-Roman hard ethos and their galvanizing mythos mostly reflected in the Homeric tales. The Greeks and Romans who embraced Christianity were a totally different breed of the pure Aryans of Sparta or the austere Latins of the Roman Republic (see e.g., the essays that I translated from Evropa Soberana in later chapters of this book).
MacDonald himself acknowledges on page 190 that “the Jews have continued as a creative race into the present, while the Greeks gradually merged with the barbarians and lost their distinctiveness—a point remarkably similar to Chamberlain’s ‘chaos of peoples’ in which the decline of the ancient world is attributed to loss of racial purity.” Conversely, I would say that since the Jews have conserved their genotype almost intact throughout the millennia they are able to celebrate their Maccabean revolt as if it was yesterday. In other words, had whites preserved their genes intact, some of us might still be celebrating Antiochus’ victories over the subversive tribe; or, if we knew our history with the same passion that Jews know theirs, we might still be celebrating the fall of the Temple of Jerusalem in 70 AD, or the more recent expulsion of the tribe from the Iberian peninsula.
What conventional historians ignore is that, once the Church lost its power to sell a worldview after the late 18th and early 19th centuries, our genetic individualism placed us at the mercy of a collectivist tribe.
Fortunately, the ethno-traitorous West has committed financial blunders in the 20th and 21st centuries. The dollar and all fiat currencies of the West will crash probably in this decade (I am reviewing this essay in 2014), which means that there is hope that some of us will start to understand the Jewish problem in a post-crashed world. On page 10 of SAID MacDonald says that “in congruence with the results of social identity research, anti-Semitism is expected to be most prominent among those most in competition with the Jews and during times of economic crisis.”
Although most readers of MacDonald treasure The Culture of Critique, the third and last of his trilogy on Jewry as their favorite book of this collection, I believe that MacDonald’s work should be read from the beginning. A People that Shall Dwell Alone, Separation and its Discontents and The Culture of Critique can help us, using William Pierce’s metaphor, to “see the forest” with crystal-clear vision.
Remember Pierce’s words? If we don’t try to understand the Jews we can never really understand what is happening to our race and our civilization. Professor MacDonald’s voluminous texts have done the hard work for us—both the trilogy and his webzine The Occidental Observer—in a scholarly and yet entertaining way.