web analytics

Tag: Spain

Categories
Goths Islam Miscegenation Who We Are (book) William Pierce

Who We Are, 19

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.

Maler_der_Geschichte_von_Bayâd_und_Riyâd(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.

Categories
Amerindians Blacks Miscegenation Portugal Who We Are (book)

Who We Are, 22

The following is my abridgement of chapter 22 of William Pierce’s history of the white race, Who We Are:

Centuries of Colonialism Yield Benefits, Perils
Nearly All Black Slaves Went to Iberian America
Economic Colonialism Is Racial Treason

 

With the close of the Viking Age in the latter half of the 11th century, we left the prehistoric period, with all its pagan vigor, behind us in the previous installment and entered an era described more or less fully by contemporary written accounts. Our aim here, in accord with the purpose of this entire series, is to select from the wealth of historical material covering the events of the last 900 years that which is especially pertinent to racial developments, rather than to political, religious, economic, artistic, scientific, or other cultural aspects of life—keeping always in mind, of course, that, in the final analysis, race and culture are inseparable.

We have already noted, however briefly, the racial developments in Iberia through the 15th century (installment 19) and in Eastern Europe through the 17th century (installment 20). Most of what follows will be concerned with the North and the West of Europe: more specifically, with the people of that region and their expansion over the globe.

♣

For five centuries after the abandonment of the settlements in North America, Europe staggered along under the burden of a number of problems: battling Moors, Turks, and Mongols on its southern and eastern frontiers and often well inside those frontiers; yielding up the last of its spiritual and mental freedom and settling into a straitjacket of superstition and orthodoxy, as the Christian Church tightened its grip on all of Europe; succumbing to the Black Death by the tens of millions, as this dread scourge swept over the land in the 14th century and killed every fourth European. In addition to these problems imported into Europe from Asia, the Europeans were no slouches at generating problems of their own, and territorial and dynastic warfare continued to take their toll throughout the Middle Ages.

By the beginning of the 15th century, however, the indomitable spirit of the White race was clearly making gains on several fronts: material, intellectual, and spiritual. On the first of these, European energy and inventiveness had kept up a slow but steady increase in productivity, both in agriculture and in the crafts, so that, despite the ravages of war and plague, the accumulation of wealth in all social strata had resulted in an average standard of living vastly higher than in any Asian land.

In the fifth decade of the century the German printer Johann Gutenberg of Mainz developed the process of printing with movable, metal type to the point that the mass production of books could be undertaken. For the first time in the life of the race the recording and general dissemination of man’s accumulated knowledge to all with the wit and the will to profit by it became a practical matter.

And it was only in Europe that this wit and will were manifested. Some of the earlier developments in the printing craft had come from Asia—ink and paper, for example—but the explosion in knowledge resulting from Gutenberg’s work was confined almost entirely to our own European ancestors. By the end of the 15th century 1,000 new titles per year were being produced by Europe’s book printers. By 1815 the number had climbed to 20,000 per year.

Even on the spiritual front there was progress. The Church, grown soft, corrupt, and overconfident in the centuries since the Saxons and the Vikings had been forced to the baptismal font, was spoiling for an upset by the end of the 15th century. It had laid the basis for its own downfall, and early in the following century its monopoly in matters of the spirit was dealt two lethal blows, first by Martin Luther in Germany (1517), and, a little over a decade later, by King Henry VIII in England. It is one of history’s sweetest ironies that Martin Luther was a Saxon and King Henry was the descendant of Norman Vikings.

Amerind Fate. The native Amerinds found by the Spaniards in the West Indies were, like those of the mainland, of Mongoloid derivation, being the descendants of Mongoloid peoples who had begun crossing the Bering Strait from Siberia to North America some 12,000 years ago and had then gradually propagated throughout the empty North and South American continents and the adjacent islands.

Since the Spaniards’ entire purpose in the New World was economic exploitation, not the propagation of their own race, they did not deliberately liquidate the native population. In some areas, however, that was the inadvertent effect of the Spanish conquest. The Indians were not constitutionally suited to the unremitting slave labor in the gold and silver mines and on the sugar plantations which was forced on them by their new masters, and they died like flies under the Spanish yoke.

An enormous toll was also taken by smallpox, a disease endemic among the Europeans but one to which the Amerinds, isolated as they had been for thousands of years, had no natural immunity. It virtually depopulated the Caribbean islands and then wreaked havoc among the mainland Indians. (The Indian revenge was syphilis, a New World disease entirely new to the Europeans—at least, in the new and virulent form in which it existed among the Amerinds.)

Beginning of the Black Tide. Because of the inadequacy of the Indians as a local labor force, the Spaniards almost immediately began importing Negro slaves from West Africa. The latter belong to a race ideally suited to the plantation labor of that era. The Blacks were first used in the West Indies, then on the Brazilian mainland. Approximately a million of them were imported in the period 1550-1650, and by the latter date they had completely replaced the Amerind natives as a slave labor force on the Caribbean islands.

Approximately 150,000 Spaniards and Portuguese had migrated to the New World by the middle of the 17th century, and natural increase had raised their number to about 400,000. They ruled over about 9,000,000 Indians—and a growing population of mestizos (Indian-White mixed breeds), Blacks, mulattos, and Indian-Black mixed breeds. Only on the island of Cuba was there anything approaching a truly White Spanish or Portuguese community.

Northerners Arrive. From the beginning of the 17th century, however, Northern Europeans—English, French, and Dutch—began seriously contesting the Iberians’ claims on the New World. By 1650 nearly 50,000 English (and a few thousand French and Dutch) immigrants were settled on Caribbean land wrested away from the Spaniards, and another 50,000 had landed in North America.

In sharp contrast to the Spanish and Portuguese colonists, the great bulk of the Northern Europeans came to the New World not to exploit non-White labor and make money, but to settle and work the land themselves, in all-White communities. Thus, colonialism acquired two quite distinct meanings in the 17th and 18th centuries: a strictly economic meaning, which applied to all the Southern European and some of the Northern European colonies; and a racial meaning, which applied almost exclusively to the colonies of the Northerners.

The tropical climate of the Caribbean did not treat the Northerners as well as it did the Southern Europeans, however, and about half of those who settled there were killed off by fever. After reaching a total of around 100,000 by 1700, most of them moved on to North America. The ones who remained switched to Iberian-style colonialism and began importing Blacks to work Caribbean sugar plantations in much greater numbers than the Spanish and Portuguese had.

The Pollution of the South. During the 18th century nearly three million Black slaves were brought into the Caribbean by the English. Another three million were imported by the Iberians, the great majority of them going to Brazil. This established an overwhelmingly non-White population base for the Central and South American area.

It was only in the 19th century that this bleak racial picture for Latin America began to change, and then only in the southernmost part of the region, the consequence of a large influx of new European immigrants (most of them from Southern Europe) into an area which had previously had a very sparse Amerind population and had not been considered suitable for economic exploitation with Black labor by the early Spanish and Portuguese colonists. Today the only countries in South America which are substantially White are Uruguay (nearly 100 per cent), Argentina (between 80 and 90 per cent), and Chile (approximately 50 per cent).

Of the 9.5 million Negroes imported in the three centuries between 1550 and 1850, 4.25 million went to Brazil and other parts of northern South America, and 4.5 million went to the Caribbean and Central America. Another quarter of a million went to southern South America, and only half a million went to the southernmost colonies of North America.

As mentioned above, most of the Northern Europeans who came to the New World had quite different motives than did the Spanish and Portuguese. Most of the latter came only to make money, and relatively few brought their women with them; from the beginning miscegenation was common in the areas controlled by the Iberians.

The Northerners, on the other hand, came for the land and the opportunity for a new life on a new frontier. They brought their women and their plows with them, and for the most part, they did their own labor. They saw in the Indians no opportunity for economic exploitation, but only a danger to their families. Until missionaries began making Christians of the Indians and taking their side against the Whites, the latter just pushed them aside, took their land, and formed all-White communities of farmers, craftsmen, and tradesmen, as they had in Europe.
 
Colonization elsewhere

In Australia the Europeans (nearly all British) encountered an extremely primitive native race—in some features even more primitive than the Negro—numbering around a quarter of a million. Disease and deliberate liquidation by the Europeans had reduced the Australian aborigines to about 60,000 by the beginning of this century. Even today, under protection from the Australian government, they have recovered to only 80,000 and remain largely isolated from the predominantly Northern European population of 13 million.

In New Zealand the non-White native population was less primitive, being of Polynesian stock. The European settlers reduced the number of these Polynesians (Maoris) from an initial 250,000 to about 40,000 at the beginning of this century. Since then a misguided White policy of deliberate coddling has resulted in a population explosion back up to the quarter-million mark. Today, among a White New Zealand population of only three million, the still-expanding Maori minority, mostly urbanized, poses a growing racial threat.

England in India. First the Portuguese, then in succession the Spanish, the Dutch, the English, the Danes, the French, and the Austrians attempted to control the trade between Europe and India. In every case the motivation was strictly economic, not racial.

Although the long English experience in India had a profound influence on the national psyche of England, it provided no net benefits to the White race. The soldierly spirit of duty and uncomplaining self-sacrifice in the service of one’s kind eventually was perverted into a maudlin sense of obligation to the conquered scum of the earth. Again it was Kipling who said it best:

Take up the White Man’s burden
Send forth the best ye breed
Go, bind your sons to exile
To serve your captives’ need;
To wait in heavy harness
On fluttered folk and wild
Your new-caught, sullen peoples,
Half-devil and half child….
Take up the White Man’s burden
And reap his old reward:
The blame of those ye better,
The hate of those ye guard.

The hard lessons learned on the plains of Afghanistan were soon forgotten. Too many years of ease intervened, and moral rot set in. When the Indians became restless again after the Second World War, superstition and moral softness kept the English from dealing with them as Robert Clive had. In the end, though colonialism in its day had made some Englishmen very rich, nothing was left except the superstition and the softness. And because of that superstition and softness, it is now the Indians and the other conquered races who are colonizing England without opposition from the English.

South Africa. The story of southern Africa is different, but equally instructive. Although the Portuguese first found it, they saw no economic opportunities there and did not colonize it.

It was, in the 15th century, an almost empty land, with only a few thousand yellow-skinned Bushmen eking out an existence there by hunting and gathering. The Negroes still had not emerged from their jungles, far to the north.

The Dutch established the first settlement in southern Africa in 1652, at the Cape of Good Hope, but its purpose was only to provide a way station for their maritime traffic between Europe and the East Indies. Five years later, however, the first Dutch farmers arrived and established farmsteads in the vicinity of the way station.

By 1671 Dutch colonists were expanding from the Cape Colony deep into the interior of southern Africa, driving herds of cattle and horses before them and building farms and villages as they went.

Mixed with the Dutch trekkers into the interior were an increasing number of German colonists. In 1688 a group of French Huguenot refugees from the anti-Protestant massacres of the Counter-Reformation arrived. From this group are descended the many South Africans of today bearing French names.

Although southern Africa had become a de facto racial colony by the beginning of the 18th century, it was still a de jure economic colony, under the control of the Dutch East India company. The Company, whose sole interest was profit, saw itself losing control of what had been intended to be only a provisioning facility for its ships on the way to and from the East Indies. Consequently, in 1707 it made the fateful decision to stop providing assistance to European families who wanted to settle in its African colony.

In 1717, guided by the same profit-oriented reasoning, it decided to import Black slaves rather than bring more White craftsmen and artisans into the colony to meet a labor shortage.

The consequence of these capitalist policies was that, when the Dutch East India Company finally disappeared from the scene in 1795, a century and a half after the arrival of the first settlers, there were still only 15,000 Whites in southern Africa. Furthermore, they had started down the deadly path of dependence on Black labor, rather than total White self-sufficiency.

The loss of homogeneity had far-reaching, negative results, which are still felt today. The final end for the Whites there can be, at most, a matter of two decades away.

The hard lesson taught by the different results of the European colonization of North America, Latin America, Australia, New Zealand, India, and southern Africa is that the only type of colonization with lasting significance is racial colonization; and that racial colonization can succeed only when Whites are willing and able to clear the land of non-White inhabitants and keep it clear.

Categories
Antiochus IV Epiphanes Catholic Church Christendom Individualism Indo-European heritage Inquisition Jerusalem Kevin MacDonald Philosophy of history Racial studies Universalism

Kevin MacDonald’s trilogy

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.

Categories
Miscegenation

St Martin & the Beggar

The racial divisions emerge

This famous painting, left, by El Greco, (1548 -1614), Saint Martin and the Beggar, is a vivid depiction of the emerging division of Spain into those who had mixed with the non-White Muslims and those who had not. Saint Martin is portrayed as completely White. The beggar is clearly of mixed race.

Categories
Amerindians Axiology Blacks Christendom Demography Ethnic cleansing Miscegenation Racial studies Who We Are (book) William Pierce

Iberians’ gross blunder

Half a year ago the admin of a Catholic, counter-Jihad website in Spain commented in this blog.

Mexico’s backwardness has been the result of its governments after independence, which has been mostly in the hands of whites. Its historical demise is due to the fact that the whites are not breeding, as it is the case, unfortunately, of so many white nationalists.

I quote this friend because his Catholic views reflect exactly the ideology that ruined this part of the American continent: blaming the few whites in charge of a nation consisting of a sea of brown people and sparing the Catholic, Universal ethics that caused the non-white population explosion in the first place.

Arthur Kemp’s March of the Titans is a comprehensive book about the odyssey of the white race, presently available only in printed format. After a long transcontinental research Kemp concludes that colonization is only successful when the colonizers ensure that they demographically replace the native population. “Anything less than that will cause the colonial experiment to fail.” Kemp demonstrates his thesis not only through the paradigm of his native Rhodesia, but of every other geographical entity that had been conquered by whites in the last millennia only to be re-conquered by the natives after overwhelming the white conquerors demographically.

William Pierce had reached identical conclusions in Who We Are: ethnic cleansing is the only way to succeed, and, as he hinted in other texts, to do that we must abandon Christian meta-ethics altogether.

Over the boards I’ve said it many times and will say it again: Pace my Christian friends, the price to save the West is to give up Christian axiology, and its secular offshoots, that presently are infecting our minds and our sense of decency.
 

* * *

 
Excerpted from the 22nd article of William Pierce’s “Who We Are: a Series of Articles on the History of the White Race”:

The native Amerinds found by the Spaniards in the West Indies were, like those of the mainland, of Mongoloid derivation, being the descendants of Mongoloid peoples who had begun crossing the Bering Strait from Siberia to North America some 12,000 years ago and had then gradually propagated throughout the empty North and South American continents and the adjacent islands.

Since the Spaniards’ entire purpose in the New World was economic exploitation, not the propagation of their own race, they did not deliberately liquidate the native population. In some areas, however, that was the inadvertent effect of the Spanish conquest. The Indians were not constitutionally suited to the unremitting slave labor in the gold and silver mines and on the sugar plantations which was forced on them by their new masters, and they died like flies under the Spanish yoke.

An enormous toll was also taken by smallpox, a disease endemic among the Europeans but one to which the Amerinds, isolated as they had been for thousands of years, had no natural immunity. It virtually depopulated the Caribbean islands and then wreaked havoc among the mainland Indians. (The Indian revenge was syphilis, a New World disease entirely new to the Europeans—at least, in the new and virulent form in which it existed among the Amerinds.)
 

Beginning of the Black Tide

Because of the inadequacy of the Indians as a local labor force, the Spaniards almost immediately began importing Negro slaves from West Africa. The latter belong to a race ideally suited to the plantation labor of that era. The Blacks were first used in the West Indies, then on the Brazilian mainland. Approximately a million of them were imported in the period 1550-1650, and by the latter date they had completely replaced the Amerind natives as a slave labor force on the Caribbean islands.

(Spanish-English translation of the painting footnote: Spaniard, Mestizo, Indian)

Approximately 150,000 Spaniards and Portuguese had migrated to the New World by the middle of the 17th century, and natural increase had raised their number to about 400,000. They ruled over about 9,000,000 Indians—and a growing population of mestizos (Indian-White mixed breeds), Blacks, mulattos, and Indian-Black mixed breeds. Only on the island of Cuba was there anything approaching a truly White Spanish or Portuguese community.
 

Northerners Arrive

From the beginning of the 17th century, however, Northern Europeans—English, French, and Dutch—began seriously contesting the Iberians’ claims on the New World. By 1650 nearly 50,000 English (and a few thousand French and Dutch) immigrants were settled on Caribbean land wrested away from the Spaniards, and another 50,000 had landed in North America.

In sharp contrast to the Spanish and Portuguese colonists, the great bulk of the Northern Europeans came to the New World not to exploit non-White labor and make money, but to settle and work the land themselves, in all-White communities. Thus, colonialism acquired two quite distinct meanings in the 17th and 18th centuries: a strictly economic meaning, which applied to all the Southern European and some of the Northern European colonies; and a racial meaning, which applied almost exclusively to the colonies of the Northerners.
 

The Pollution of the South

Today the only countries in South America which are substantially White are Uruguay (nearly 100 per cent), Argentina (between 80 and 90 per cent), and Chile (approximately 50 per cent).
 

Women and Plows

Most of the Northern Europeans who came to the New World had quite different motives than did the Spanish and Portuguese. Most of the latter came only to make money, and relatively few brought their women with them; from the beginning miscegenation was common in the areas controlled by the Iberians.

The Northerners, on the other hand, came for the land and the opportunity for a new life on a new frontier. They brought their women and their plows with them, and for the most part, they did their own labor. They saw in the Indians no opportunity for economic exploitation, but only a danger to their families. Until missionaries began making Christians of the Indians and taking their side against the Whites, the latter just pushed them aside, took their land, and formed all-White communities of farmers, craftsmen, and tradesmen, as they had in Europe.

Categories
Christendom Goths Inquisition Islam Miscegenation Racial studies Who We Are (book) William Pierce

Textbook case

Even if we omit what male Spaniards did with their genes in the Americas with countless Indian women and imported blacks, the sad history of Spain, racially a melting pot of Mediterranean Iberians, Phoenicians, Nordish Celts, Romans, Nordish Goths, Jews, and Moors, is a textbook case of white decline as the result of both ethno-suicide—Christianity—and Semitic genocide.

♣

Excerpted from the 19th article of William Pierce’s “Who We Are: a Series of Articles on the History of the White Race”:


Although King Wamba [a Visigothic king from 672 to 680] 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, 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.

Here Pierce describes how the Peninsula fell to Islamic invasion a few years later. Only in the mountains of the north, in Asturias, were the Nordish Goths able to hold back the Semitic tide permanently. Pierce adds:

Even today, 12 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.”

Pierce proceeds to describe the heroic deeds of Charles Martell, who unlike the Goths was successful in repelling Muslim invasion. Then he says:

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. Thus, the interbreeding begun under Recesuinto to satisfy the demands of his bishops continued at an accelerated pace under Muslim rule, and, as mentioned by the Jewish writer Dimont, the Arabs and Moors were especially fond of mingling their genes with those of Spain’s blond Gothic nobility.

One indication of this lust is revealed by the terms imposed on the Goths who remained in the unconquered enclave in the northwest, which later grew into the Kingdom of Galicia: In order to keep the Semites at bay they were required to pay a tribute of 100 blond virgins each year. It was not until the reign of Alfonso II, which began in 791, that the Goths were again strong enough to put an end to this humiliating imposition.

After a few more paragraphs Pierce ends his chapter with these words:

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.

Categories
Ancient Rome Catholic Church Christendom Inquisition Judeo-reductionism Miscegenation

With and without Jews: The same old story

Or:

There are other histories and pre-histories
besides the American story



In a recent article at Counter Currents George Hocking said:

The current tendency of American whites to embrace their self-destruction clearly resembles past suicide cults but is a phenomenon on such a vastly larger scale that it even dwarfs the fratricidal slaughter of World War I trench warfare. Its origins are no mystery since Kevin MacDonald thoroughly and brilliantly described them. They are almost entirely a direct consequence of a Jewish Establishment and its supporters gaining increasing dominance of American intellectual discourse and media during the last century.

This is what in my recent posts I have called “monocausalism,” the belief that there’s nothing wrong with us and that the Jews are the main culprits of the runaway liberalism that is destroying the West (“almost entirely a direct consequence of a Jewish Establishment”).

In a sense American monocausalists are right: the Jewish influence on American society has been overwhelming and ubiquitous. And it has been a malign influence. The trouble I see with monocausalism is perspective and meta-perspective.

Perspective

Monocausalists focus almost exclusively in the United States of the 20th and 21st centuries. On the other hand, I include the history of Latin America, where the native Iberian Spaniards and the criollos (pure Iberian whites born in the Americas) sans Jews betrayed their ethnicity through massive mestization.

The beauty of studying the history of the Americas conquered by the Spanish and the Portuguese is that, since the Jews were ruthlessly persecuted and literally eliminated by The Inquisition, it is not possible to blame them for what happened on this side of the continent. (For an introduction to a racial history of the blunders committed in New Spain by people of pure European origin see this brief piece that I translated for Counter-Currents.)

Monocausalists are not only myopic about what happened throughout the whole subcontinent conquered by the Spanish and the Portuguese, but of what happened at the other side of the Atlantic as well. The story of the Spanish conquests in the Americas is not the only story that can be described as “ethno-suicidal without the Jews.” Yesterday I purchased a copy of Gibbon’s History of the Decline and Fall of the Roman Empire and it surprised me to learn that Gibbon starts his history from the 1st century of the Common Era, when Rome was at its apex and when, at the same time, an embryonic cult was formed in one of Rome’s provinces, the Jesus cult. (I look forward to read the six volumes of Gibbon’s magnum opus, which surely will give me ammunition to annotate what I have already said about Porphyry and Julian.)

Meta-perspective

The fall not only of the Greco-Roman world in Europe but also of the Roman Empire at the East is another textbook case of the suicidal tendencies among the white people where Jews, who were emancipated only after the French Revolution, cannot be blamed either. (Burning whole libraries of classical knowledge, as the Christians did once they reached political power, was nothing short of cultural suicide.) What I find most intriguing is that people like Hocking are completely missing that MacDonald, in addition to his approach to the Jewish Question, has laid the basis for a scientific understanding of our suicidal traits in his studies about “altruistic punishment” and our “out-group altruism”: inseparable traits from the mental causes of why Whites emancipated the Jews in the first place. Studying the white psyche beyond history, well into prehistory, as MacDonald and others are starting to do, is what I would call “meta-perspective.”

What I am trying to say is extremely simple: to understand the white people there are more histories than the American history or the Jewish influence in Europe since the 19th century. Never forget the history of Rome, the history of Spain, let alone how the white psyche was formed in the glacial eras…

My family’s priest

I would like to end this entry with a personal vignette.

This photo, that I uploaded for the Wikipedia article of Fr. Joaquín Sáenz y Arriaga, was taken during my First Communion of May 12, 1966. As can be read in the Wikipedia article, Fr. Sáenz was a harsh critic of the Second Vatican Council and of the post-conciliar popes; was declared excommunicated in 1972, and presently is considered one of the founders of sedevacantism.

Fr. Sáenz, who died in 1976 not very far from my home, helped my father to study music in Madrid thanks to his old Jesuits friends in Spain. Fr. Sáenz also celebrated the mass of the wedding of my parents, baptized me and blessed my home of the Street Palenque at Mexico City (I have a super-8 homely film registering the event). What the Wikipedia article omits is that Fr. Sáenz abhorred that the Second Vatican Council made official peace between the Catholic Church and Jewry after centuries of enmity. After the council, Fr. Sáenz started to see Jews everywhere, even Jewish symbols on the Pope’s chasubles. At the Archdiocese of Mexico City the late Fr. Faustino Cervantes Ibarrola once told me that Fr. Sáenz “estaba trastornado” (“became a disturbed person”).

I mention all this because Fr. Sáenz was both right and wrong. I very much doubt that Paul VI wore malicious Jewish symbols at his chasubles, which reminds me the monocausalists’ paranoia of smelling Jews under every stone and even labeling “Jew” anyone whom they strongly disagree with (I myself was once called “Jew” in a featured article at Majority Rights… because I don’t believe that the Mossad orchestrated 9/11!). But Fr. Sáenz, like Mel Gibson’s father—another sedevacantist—, was certainly right that something horrible wrong happened in the Church after the council.

Of course: I have lost my Christian faith since Fr. Sáenz gave me the communion and am not approaching the subject from a sedevacantist viewpoint. To my present mind, both pre-Council and post-Council Catholicism are possibly legit interpretations of Christian doctrine (“Catholic,” it must be remembered, means “universal”). Both Torquemada and St Francis may be considered legitimate interpreters, albeit opposite, of the New Testament and the legacy of the Church Fathers.

Finally, I must say that my childhood memories of Fr. Sáenz’s lovely home, which I recount in Hojas Susurrantes, are nothing but idyllic.

Categories
Alice Miller Amerindians Beauty Carthage Child abuse Ethnic cleansing Hojas Susurrantes (book) Human sacrifice Infanticide Lloyd deMause Mayas Neanderthalism Philosophy of history Pre-Columbian America Psychohistory Psychology

Translation of pages 483-541 of “Hojas susurrantes”

Note of September 2017: I have removed this text because a slightly revised version of it is now available in print within my book Day of Wrath.

For Spaniards…




A younger
Chechar plays
in his home’s garden (ca 1960)



I have been busy these days with my new baby, Nacionalismo criollo as a space for white interests in Spanish language. Due to the many centuries during which the kingdoms of the Iberian Peninsula struggled with the Moors, conservative Spaniards are generally more conscious about Islam than most of their Western European neighbors. Although the Spaniards also know the Jews pretty well, Prof. Kevin MacDonald’s work has not been translated to Spanish. This is remarkable, since Spain’s publishing houses are so prestigious that I own scholarly books originally written in German that have been translated to Spanish… but not to English!

As I have said elsewhere, key passages of Solzhenitsyn’s Two Hundred Years Together, a monumental work on the history of Russian-Jewish relations had to be translated in the Occidental Observer blogsite. The coward publishing houses in North America and the U.K. declined to translate Solzhenitsyn’s last major work, published since 2001-2002 in Russian.

Similarly, the Jewish Question, as a subject of legitimate inquiry, is taboo not only in the English-speaking world but in post-Franco Spain as well. The Spanish houses have not translated either Solzhenitsyn’s Two Hundred Years Together or Prof. MacDonald’s books.

Therefore, with Prof. MacDonald’s permission I have started to translate his trilogy to Spanish, here.