Mnemosyne and Lethe; The Culture of Remembrance and Oblivion in the Western System

(The Occidental Observer, November 2021)

The Culture of remembrance shapes the political foundation of every state in the world. When addressing the culture of remembrance in Germany, what crosses one’s mind immediately is the Allied-prescribed collective memory for the German people installed at the end of World War II. The psychological roots of this post-war culture of remembrance and its significance for the Germans, as well as for other peoples in Europe, go back deep into their past. Why does the culture of remembrance, as opposed to the culture of oblivion, play such a prominent role in Germany, but also to a lesser extent in the whole of the West—as if the real course of world history must have started in the aftermath of 1945?

Memory and collective memory are the foundations of the identity formation process irrespective of our hatred or love toward our opinion makers or toward our politicians respectively, or, for that matter, irrespective of the prevailing zeitgeist. One must first clarify a few terms and sort out a few names from European mythology and history, and also place this subject into a larger historical and philosophical context. Inevitably, one is bound to attempt to rescue a few poets and thinkers.

In ancient Greek mythology Mnemosyne is the name of the memory goddess; she is the symbol of omniscience and all-knowledge. Without Mnemosyne there is no human life, no language, no culture, and without her, all people are doomed to vegetate like animals stripped of their memory. In contrast to the memory goddess Mnemosyne, the goddess Lethe is portrayed as a river of forgetfulness; that is, Lethe is the stream of oblivion flowing in the notorious underworld. He who dares drink from this river forgets his previous life, but also his worries and his weltschmerz, in the hope of attaining a relatively carefree life in the underworld, or reenact a new life on earth.[i] These two goddesses are often evoked by poets, and figuratively speaking by all of us on the daily basis when struggling to suppress or obliterate embarrassing past events, including those of a political nature. Alongside, we yearn to resuscitate our beautiful memories, or better yet revive the moments of our past bliss.

There are, however, differences between individual and collective memories. Collective memories, which are usually administered on memorial days or public commemorations, or other public events, are always politically supervised. For example, countless days of collective remembrance honoring the victims of fascism or colonialism in countries of the former communist Eastern bloc turned into political spectacles—but of a transitory nature. The day after, most of those memorial days were either collectively forgotten or were met with general disinterest. Thereafter, citizens of former East Germany or former Yugoslavia made jokes behind closed doors about those communist spectacles and their organizers. One can recall gigantic memorial events in former East Germany or in former Yugoslavia held in honor of the fallen Soviet soldiers or communist partisans in World War II. Of course, public commemorations for the victims of communism were not allowed; nameless victims of communism were shoved into the culture of oblivion. In the official communist culture of remembrance there could be no victims of communism at all, given that the terms “victim” and “memory” were only applied to selected communist heroes. Following the fall of the Berlin Wall in 1989, as well as in the wake of the collapse of Yugoslavia in 1991, communist memorial events had to be remodelled and replaced with new memorial words, with former communist self-promoters having to adapt themselves to the liberal zeitgeist. At these new commemorative events former communist symbolism is being replaced now by a liberal verbiage and iconography. Little has changed, however, as far as antifascist content is concerned. Incidentally, the days of collective commemoration for the victims of fascism and especially the homage to the Holocaust victims make up the foundation of the international law in Western Europe, Eastern Europe and in America.

Remembering the wishful thinking

Our individual remembrance, on the other hand, especially if it brings forth images of past happy encounters or joyful moments from good old or ancient times, often functions as a pipe dream, whereby we nostalgically project those past blissful images into the present, or the near future in the hope of having them relived one more time. Every wishful thinking, however, is a logical consequence of a disfigured memory. One can recall here the words by the poet Hölderlin in his poem “Mnemosyne,” in which he expresses his longing for the rebirth of mythical times:

And there’s a law,
That things crawl off in the manner of snakes,
Prophetically, dreaming on the hills of heaven.
And there is much that needs to be retained,
Like a load of wood on the shoulders.
But the pathways are dangerous.[ii]

To each of us his own memories, to each of others also his interpretation of his memories. My interpretation of my memories of my past encounters are differently crafted than those composed by the individuals who shared those previous encounters. Even unimaginative people have a need for imaginary memories often bordering on reality-denying wishful thinking. The contrast between reality and wishful thinking, however, plays a special role in individual memories, because wishful thinking often borders on self-deception. In order to better illustrate wishful thinking, one could enumerate countless German poets and especially German Dark Romanticists describing their memories that usually lead up to catastrophes, suicide or deaths.

Great disappointments in particular arise with memories relating to political views. Many of us know colleagues who are astute critics of the System, but whose alternative dreams about the future of Europe or the US are based on unreal judgments. Whenever we make reference to political dreams, what comes to mind is the symbolism in the novella An Incident at the Owl Creek Bridge by the American writer Ambrose Bierce.[iii] The main character is a Southern local politician who has been captured and sentenced to death in the midst of the American Civil War. He is already swinging on the gallows yet imagining how he has cleverly escaped the noose of his Yankee executioners, while at the same time relishing his return to his family within his self-overstretched timespan. The desire for his doppelganger who could trade places was a great illusion though. He was already dead and gone.

The difference between individual and collective memory is glaring. Our individual memories, even if they are not generated by a power politician, can also turn into a nightmare. Each memory, regardless of whether it is individual or collective, harbors the risk of playing itself out in a subjective notion of time extension. Mulling over those happy moments from the past devours more time than the actual timespan that it took to live those happy moments. Worse, mulling over happy moments can transform itself into the sense of a distorted self which longs for world improvement. Conversely, we also crave to ditch some of our bad memories, especially if they remind us in hindsight of our past grotesque behavior or our previous awkward encounters, or of our former political lifestyles. Ernst Jünger vividly describes the sense of the overstretched time resulting from ceaselessly pondering our memories.

Collective memory, or a memory imposed by a government or a tyrant easily generates mass psychosis, as we are experiencing today with state-decreed Covid regulations. Incidentally, one could also note a series of political-historical commemorations in the EU and America in favor of non-European migrants and their colonized history. German politicians on such occasions like to posture as role models for a self-induced wrongdoing nation (“Tätervolk”)—a nation that is expected to carry out in public and for all eternity the remembrance rituals on behalf of victims of fascism. This overkill in the German compulsion to cosy up to foreigners is very old, having its roots in the politics of self-denial extending deep into the hundreds of years of stateless German history. Erwin Stransky, a German thinker and neurologist of Jewish descent and very friendly to Germans, noticed shortly after the end of the First World War, that is, way before the post-World War II Allied brainwashing and liberal-communist re-education started. He noted how the Germans like raving about aliens and “that nowhere is it easier than in Germany to lure and confuse the spirits with cleverly “launched” pseudo-scientific or pseudo-legal catchphrases.” [iv] Such a disfigured memory has now become a hallmark of all Western peoples.

Getting high on oblivion

Where does the culture of oblivion stand? Collective forgetting is often encouraged by EU and US politicians and the media, especially in relation to millions of unknown victims of communism or countless victims of the World War II Allied aerial terror bombing. Over decades those victims have only featured as footnotes in Western media. Even more grotesque is the craving for oblivion by many US and EU establishment intellectuals and politicians with regard to the outdatedness of their former political views—views to which they were ardent standard bearers not long ago. This is the case with ex-Marxist intellectuals in the aftermath of the breakdown of their Marxist mystique. The majority of these people have by now completely switched to the capitalist free market ideology.

Sleep is an expedient tool to self-oblivion and above all it helps a lot in fighting bad memories. Dreamless sleep is the best way to pull oneself out of bad memories. Shakespeare’s protagonists often talk of sleep as the best method of salvation, whereby a good night’s sleep of a political prisoner brings more happiness than sleepless and memorable days of a tyrant. The life-weary Hamlet, always betrayed and duped by his royal family, speaks to himself:

To sleep! perchance to dream; ay, there’s the rub;
For in that sleep of death what dreams may come
When we have shuffled off this mortal coil,
Must give us pause: there’s the respect
That makes calamity of so long life;
For who would bear the whips and scorns of time[v]

The powerful ruler King Henry IV in another Shakespeare’s drama praises even more the salvation of a gentle sleep:

How many thousand of my poorest subjects
Are at this hour asleep! O sleep, O gentle sleep,
Nature’s soft nurse, how have I frighted thee,
That thou no more wilt weigh my eyelids down
And steep my senses in forgetfulness?[vi]

In addition to sleep, there are more vivid methods for harnessing the forgetting process and rid oneself of bad memories, or at least temporarily keeping them under control. The age-old remedy is alcohol, or better yet the drug opium, which slows down the flow of time and keeps embarrassing memories in check. Once again, one must refer to Ernst Jünger, who was not only the best observer of our end times, but also the best German connoisseur of numerous narcotics. Jünger was a refined gentleman who dealt a lot with the intake of “acid”—LSD—in order to better circumnavigate the acidic liberal-communist walls of time. In addition, Jünger was good friends with the discoverer of LSD, Dr. Albert Hoffmann. Both lived for more than one hundred years. “Acid is great!”—so would say his disciples addicted to his name.

Under the influence of narcotics time slows down. The river flows more gently; the banks recede. Time becomes boundless; it turns into a sea.[vii]

One must be cautious though with drug trips, as there is always a risk of forgetting one’s fate.[viii] Homer’s Odysseus faced this danger with his sailors on his way back home. After their long sea-wandering, one day they all ended up in the land of the lotus eaters—men who indulged in eating lotus drug, thereby acquiring the skills to rid themselves of their memories and all accompanying worries. Odysseus had a lot of trouble getting his intoxicated, memoryless comrades back on board.[ix] In fact, those mythical lotus eaters that Odysseus met are a primeval image of contemporary citizens in Germany, the EU and the USA. No more need for the System to fabricate martyrs, as was the case under communism; the System knows how to use far more elegant methods in enforcing the general will through forced mass oblivion. In Georgia, in the Caucasus, where the tyrant Stalin was born, there is fertile soil good for cannabis growth. Instead of the Gulags in Siberia, Stalin could have had more success in setting up marijuana fields in the former Soviet Union.

Later on, Odysseus ends up at the premises of the witch goddess Circe—the goddess whose powers turned his stranded sailors into pigs. These new swinish creatures, albeit endowed with human understanding, no longer complain about their new life. Quite the contrary. The process of forgetting can be good.[x] In such an oblivion-prone environment Nietzsche’s famous words sound pretty much out of date: “Blessed are the forgetful; for they get over their stupidities, too.” Remembering a previous life on Earth can be hell for many people. The System, with its world-improving tales now uses similar Homeric pig-transformation methods of mass dumbing down, promising the birth of La La Land, yet putting it off again and again until the indefinite future when all evil has been expunged. In addition, the System employs refined techniques to keep its citizens under control, either through forced forgetting or selective memorization.

And that’s nothing new in history. Damnatio memoriae or damnation of memory was a common process in ancient Rome against despicable, albeit deceased politicians. Few are those who have the courage to attack living tyrants. The same process of cursing the memory of modern heretics or dissenters continues to rage in full force in modern Germany, the US and the EU. What is new, however, is the rise in self-censorship and self-policing of the vast majority of politicians, but also of the majority of establishment academics. Censorship has always been part of state-imposed collective forgetting, having been around since ancient times. In the contemporary West, however, self-censorship means self-denial, whereby even intelligent people at some point in their career decide on relinquishing their selves. The German poet and medical doctor Gottfried Benn, along with many other European thinkers who managed to survive the Allied terror bombing and purges during and after World War II, wrote in his poem “The Lost Self” of the individual lost in time and space, without direction or values.

Lost I – blasted apart by stratospheres,
victim of ion -: gamma-ray lamb –
particle and field -: chimeras and infinity
on your great stone of Notre- Dame.[xi]

Self-Censorship and Self-Denial

It is worth remembering the much-lauded German philologist and academic, professor Harald Weinrich, who is often quoted by the System-friendly media and who has written a good book on the culture of forgetting and remembrance in European literature. As with countless establishment academics, however, he is mandated to occasionally perform atonement rites. This strikes the eye in Chapter IX of his much-championed book Lethe: The Art and Critique of Forgetting where he chimes in on the perpetual Auschwitz remembrance. “Forgetting is no longer allowed here. There can’t be an art of forgetting here either and there should be none.” [xii] In his remarks for the media, he goes on with his virtue-signaling statements: “I can therefore only wholeheartedly agree that there should be an absolute ban on forgetting genocide.”[xiii]

Such Canossa-like confessions of guilt are today part of the political folklore in Germany. Not a word from Weinrich and other antifa fellow travelers about the forced forgetting imposed by the System in regard to millions of hunted down Germans, Croats, and other Eastern Europeans after the victorious march of the Allies in 1945. Weinrich and many of his kindred spirits, with their newly acquired religion of remembrance, fit into Nietzsche’s hyper-moralistic archetype, “where this man of bad conscience has seized on religious presupposition in order to provide his self-torture with its most horrific hardness and sharpness.”[xiv] Weinrich is only a tiny example of the majority of EU whipping-boy academics all vying for a glitzy media-academic visibility through their self-flagellation and self-denial. Long ago the allegory of this German spiritual self-emasculation was described by the German poet and painter Wilhelm Busch in his sarcastic story about Saint Anthony. The ever-repentant Saint Anthony, the great animal lover, decides to get engaged to a pig, presumably in order to better insure his transgender zoophile ascension to heaven for all eternity:

Welcome! Enter in peace!
No friend is divorced from friend here. Quite a
few sheep come in,
why not a good pig too!! [xv]

Several authors have written critically about distorted historical awareness and a selective memory process of Whites. It appears that the more one talks today about the need to remember the victims of fascism, the more these regurgitated antifascist memories turn into objects of incredulity and mass ridicule. Meanwhile, the memory of millions of victims of communism is being relegated to the realm of oblivion. Remembering the fate of expelled and killed German civilians after World War II is gradually becoming of antiquarian-archival interest only, and then only sporadically. The German, US and EU media, including the establishment historians and politicians, if and when narrating communist killing fields are extremely careful never to overshadow the memory of the Holocaust body count. For example, the Croatian post-World War II catastrophe with its hundreds of thousands of dead, known among nationalist-minded Croats as the “Bleiburg tragedy” is hardly ever referred to as part Western collective memory.[xvi] On the other hand, the overbidding in antifascist, Jewish and anti-colonial memories, where the proverbial “bad German” always features on the front stage, plays the central role in international law. Sporadic anticommunist memories that are somewhat in line with the System-sponsored memorial festivities are being downgraded to semi-mythological and folkloric events that can be observed every once in a while, in today’s Eastern Europe.

Just as there are differences among the living, there must be differences among the dead. The question arises as to whether the System and its post-communist and liberal offshoots in Germany, the EU, and the US can survive at all without calling to rescue the memories of the “fascist beasts”? Without conjuring up household demons such as Ante Pavelic, Francisco Franco, Vidkun Quisling, etc.? And without constantly recalling Adolf Hitler, the timeless cosmic demon? Today’s prime time culture of remembrance, i.e., the fate of Jews in World War II, long ago morphed into the act of a religious psychodrama going far beyond historical remembrance. In addition to that, many non-European peoples are also now passionately scrambling for their own victimhood pedestal in order to highlight it as the only one worthy of world remembrance. Here we can refer to A. de Benoist’s quotation:

The favorite tool of victimhood overkill is “duty to remember”. Memory is inscribed against a background of oblivion, because one can only remember by selecting what should not be forgotten. (Such a task would be meaningless if we had to remember everything). Memory is therefore highly selective. … One of the highlights of the “duty to remember” means that there is no statute of limitations for “crime against humanity” — a notion which is likewise devoid of meaning. Strictly speaking only an extra-terrestrial could commit a crime against humanity (By the way, the perpetrators of such crimes are usually depicted in the metaphorical sense as “extra-terrestrials”.) — and in complete contradiction to the European cultural tradition, which by granting amnesty provides the judicial form of oblivion. [xvii]

One has to recall Nietzsche’s critical words here, when he writes about the overkill of our “monumental” and “antiquarian” memories: “The surfeit of history of an age seems to me hostile and dangerous to life….”[xviii] Nietzsche’s warning, however, applies today to all European peoples and their respective victimologies, be they of antiquarian or monumental nature. To what degree should Europeans, and especially the German people, stretch their historical memories? Up to the massacre of the Saxons at Verden in AD 782, or up to the millions of dead in the Thirty Years’ War, or up to the millions of ethnic Germans and Eastern Europeans killed in the aftermath of World War II? Mulling over the opposing memories is becoming pointless today. With or without their forgotten and resurrected dead, the whole of the German-EU-US System resembles a large, outdated, multicultural antiquarian bookshop where fake sorcerer’s apprentices keep lecturing on selective and fake memories.


[i] T. Sunic, Titans are in Town(A Novella andAccompanying Essays), preface by Kevin MacDonald (London, Budapest: Arktos, 2017).

[ii] Poems of Friedrich Hölderlin, Selected and translated by James Mitchell; bilingual, in German and English (San Francisco: Ithuriel’s Spear, 2007), p. 95.

[iii] Ambrose Bierce, An Occurrence at Owl Creek Bridge and other stories –Ein Vorfall an der Eulenfluß-Brücke und andere Erzählungen) (edited by Angela Uthe-Spencker), (München: Deutscher Taschenbuch-Verlag,bilingual 1980).

[iv] Erwin Stransky, Der Deutschenhass (Wien und Leipzig: F. Deuticke Verlag, 1919), p. 71

[v] William Shakespeare, Hamlet (Act III, Sc 1)(Philadelphia: J.B. Lippincott & Co., 1877) p. 210-211.

[vi] Dramatic Writings of Shakespeare, Henry IV, Part 2, Act III, Sc. I, London: ed. John BellBritish Library, 1788), p.60.

[vii]Ernst Jünger, Annäherungen: Drogen und Rausch (München: DTV Klett-Cotta, 1990), p. 37.

[viii] Cf. Tomislav Sunic, „Rechter Rausch; Drogen und Demokratie“, Neue Ordnung (Graz, IV/2003).

[ix] The Oddyssey of HomeBook IX,with explanatory notes by T.A. Buckley, (London: George Bell and Sons, 1891). p. 118.

[x] Ibid.,Book X, pp. 137-146. Harald Weinrich, Lethe-Kunst und Kritik des Vergessens, (München: Verlag C.H Beck, 1997), p. 230

[xi] Gottfried Benn, „Das verlorene Ich“, Statische Gedichte (Hamburg: Luchterhand Ver., 1991), p. 48. Also translated intoEnglish by Mark W. Roche:

[xii] Harald Weinrich, Lethe-Kunst und Kritik des Vergessens (München: Verlag C.H Beck, 1997), p. 230.

Cf. Lethe, The Art and Critique of Forgetting (Cornell University Press, 2004).

[xiii] H. Weinrich, „Bayerischer Rundfunk“ progam April 4, 1999.

[xiv]Friedrich Nietzsche, On the Genealogy of Morality, Second Essay, Section 22. Transl. by Carol Diethe (Cambridge University Press, 2007), p. 63.

[xv] See the whole German text, Wilhelm Busch, Der Heilige Antonius von Padua, (Straßburg; Verlag von Moritz Schauenburg, no date), p. 72. Also parts in English:,anti%2Dclerical%20attitude%20Wilhelm%20Buschs.

[xvi] Cf. T. Sunic, „Es leben meine Toten! – Die Antifa-Dämonologie und die kroatische Opferlehre“.Neue Ordnung (Graz, I/2015).

[xvii] Alain de Benoist, Les Démons du Bien (Paris: éd. P. Guillaume de Roux, 2013), p. 34-35.

[xviii] F. Nietzsche, On the Advantage and Disadvantage of History for Life, Section 5, transl. by P. Preuss (Indianapolis: Hackett Publishing Co., 1980), p. 28.

When is the final decadence coming? from Sallust and Juvenal to the present (Part 2) TOO April 7, 2019

Interpretations of any text, on any social subject and at any time, including the interpretation of the verses by the Roman poet Juvenal, are also the mirror image of the dominant political ideas — the dominant zeitgeist. But who will control the interpreter if many Western dissident thinkers today are forced to follow the pedagogical ukases set up by politicians after the end of World War II? In this respect one could cite Juvenal and his famous verse in the Sixth satire: “Quis custodet ipsos custodes.” Who will guard the guardians?, or better yet who will control the architects of today’s newspeak which is raging in the Western universities and in the mass media?

More or less the same principle of intellectual censorship and self-censorship reigns today in the study and research on different races. Given the liberal-communist dogma of progress and the belief that races are solely a social construct and not a biological fact, and in view of the climate of self-censorship running rampant in high education and in the media, it must not come as a surprise that scholars who analyze differences between human races are often accused of using “ethnic stereotypes.”

Now, the term “stereotype” has become yet another buzzword today among scores of speech sanitizers in Europe. The same procedure of lexical hygienics is taking

place when a biologist tries to explain the role of genetic differences in affecting the trait distributions of races. A geneticist, should he venture into the demystification of egalitarian dogmas about race and heredity is certain to be demonized as racist, fascist, xenophobe or a proverbial  White supremacist. The newspeak used by the media against the evil-thinking intellectuals  has spread by now in all chancelleries and in all European and American universities.

Admittedly, ideas, in this case false ideas, dominate intellectual discourse in the West and not the other way around. In the same vein, the dominant ideas which lie at the System’s foundations, will be a decisive factor in the interpretation of some new genetic discovery, and not the other way around. Recently we saw a witch hunt of the Nobel Prize winner James Watson, a co-discoverer of the structure of DNA. He was attacked in the mainstream media for his allegedly racist remarks made about ten years ago about Africans, stating that “our social policies are based on the fact that their [Black Africans’] intelligence is the same as ours — where all the testing says not really”[1]. What Watson said is shared by thousands of biologists and geneticists, but for reasons already mentioned, they remain silent.

Slide by Aaron Panofsky presented at an academic conference: Cheered by the deaths of several important scientists (such as Arthur Jensen, J. Philippe Rushton, James Watson), counting down the time until the the deaths of others (such as Charles Murray), praising the work of a co-ethnic, the academic leftist activist Jonathan Marks

Racial Science

Our distant ancestors possessed a keen sense of their racial heritage which they called genus. There is a mountain of books dealing with the strong awareness of common kinship and common lineage among the Ancients and into the first half of the twentieth century. One cannot cite all of these authors, especially German scholars of the early decades of the twentieth century who wrote  scores of books on racial decay of the ancient Romans and Greeks and whose books are ignored not only by the general public but also by mainstream scholars. It should be noted that before World War II and even much later, scholars and historians in Europe and America examined the racial factor in social behavior more often and more freely than is the case today.

Needless to say, the ancient Romans were unaware of the Mendelian laws of heredity as well as the complexities of DNA. However, they knew very well how to distinguish between a barbarian from northern Europe and an African barbarian. Some slaves were highly prized, such as the Germans who even served as bodyguards to Roman emperors and eventually became leaders of the Roman army. On the other hand, slaves from Asia Minor and Africa were frowned upon and were often the subject of jokes and popular derision.

Here is a brief quote from the American historian Tenney Frank, from his book Race Mixture in the Roman Empire which illustrates what the Romans thought of themselves and others. At the beginning of the twentieth century, Frank was often quoted by Latinist scholars and was considered an authority on the ethnic composition of ancient Rome. In his essay, following his research on sepulchral inscriptions made during his stay in Rome, he offers a racial classification of inhabitants in ancient Rome

.… by far the larger portion came from the Orient, especially from Syria and the provinces of Asia Minor, with some from Egypt and Africa (which for racial classification may be taken with the Orient). Some are from Spain and Gaul, but a considerable proportion of these came originally from the East. Very few slaves are recorded from the Alpine and Danube provinces, while Germans rarely appear, except among the imperial bodyguard. Bang remarks that Europeans were of greater service to the empire as soldiers than as servants.[2]

And further he adds:

But what lay behind and constantly reacted upon all such causes of Rome’s disintegration was, after all, to a considerable extent, the fact that the people who built Rome had given way to a different race.[3]

The ancient Romans had a clear idea that the peoples who came to Rome from the Orient were different tribes:

The slaves of Asia Minor and the Carian freedmen, Mysians, Phrygians and Cappadocians, namely Orientals, were, compared to the slaves from other provinces, particularly despised in the Roman conscience. The latter ones were famous on the grounds of their wickedness. [4]

In conclusion, it can be said that a good racial consciousness does not only mean a good knowledge of racial theories, or even worse, proffering insults against other races. Having a good racial consciousness means first of all having a solid memory of common lineage and a good memory of one’s kindred and common destiny. This has been the case with European tribes and European peoples since time immemorial. Once a nation’s heritage, including its heredity, is forgotten or compromised, society begins to fall apart as was observed in Rome and as we can see every day in Europe now. Roger Pearson, a prominent sociobiologist, in his study of decadence in ancient Rome, remarks that “the early Romans similarly held lineage in great respect and enforced a system of connubium, whereby freeborn Romans could only marry into certain approved stocks.”[5] No need to repeat how the duty of connubium in Rome should be practiced by young European would-be couples today. However, suggestions of this sort go beyond the scope of this article. Having been subjected for decades to Hollywood propaganda, it has become fashionable among young Whites to bond with partners of different races. Very rarely do sentiments of reciprocal love occur; rather we see a trend toward idealizing miscegenation originating from the reversal of traditional in-group values.

It is useless to criticize the effects of miscegenation without mentioning its causes. In the same vein, one must first decipher the causes of non-European immigration before criticizing its deleterious effects. Admittedly, as has been already pointed out, the main cause of decadence lies in neglect of racial consciousness. But racial consciousness had already been weakened or suppressed by the early Christian teachings on equality whose secular forms are now surfacing in the ideology of anti-fascism and the rise of various egalitarian and globalist sects preaching the end of history within a great multiracial and transsexual embrace. Criticizing Christian dogmas and their modern ecumenical visions of non-White migrants is quite an explosive issue among our traditionalist Christian friends and especially among our friends in America, a country where the Bible still plays a very important role. However, if we do not tackle the negative causes of Christian egalitarianism we might just as well be going in circles with our hollow remarks on the liberal or the communist evil. As much as it is very commendable to criticize “antifas” or the big capital of globalist corporations and their financial maneuvering, it must not be forgotten that the loudest advocate today of non-European migrations is the Catholic Church and its German and American cardinals. Roger Pearson writes:

Spreading first among the slaves and lowest classes of the Roman empire, Christianity came to teach that all men were equal in the eyes of a universal Creator God, an idea that was totally alien to older European thought which had recognized a hierarchy of competence among men and even among the gods. … Since all men and women were the “children of God,” all were equal before their Divine Maker!  [6]

If we were to trace and then combat the roots of decadence and its bad effects that manifest themselves in multiculturalism and miscegenation, we must first look critically at the early Christian teachings on equality. What we are now observing in the West submerged by non-European populations is the final and logical result of the ​​egalitarian and globalist mystique preached by Christianity over the last two thousand years.


[2]  Tenney Frank,  „Race Mixture in the Roman Empire“, The American Historical Review, Vol. XXI, Nr. 4, July 1916, p. 701.

[3]  Ibid. 705

[4] Heikki Solin, “Zur Herkunft der römischen Sklaven”

[5] Roger Pearson, « Heredity in the History of Western Culture, » The Mankind Quarterly, XXXV. Nr. 3. printemps 1995, p. 233.

[6] Ibid p. 234.

When is the final decadence coming? From Sallust and Juvenal to the present (Part 1), TOO. April 5, 2019

The Ancients, that is, our Greco-German-Gallo-Slavo-Illyro-Roman ancestors, were well aware of hereditary causes of decadence, although they attributed to this notion different names. The idea of decadence, let alone its reality, has always been present, although its current denomination came first into the French language by the eighteenth century in the writings of Montesquieu.[1] Later on, toward the end of the nineteenth century, the so-called “decadent” poets in France were a favorite and highly praised genre in traditionalist literary circles, labelled today in a somewhat derogatory way as “far-right circles.” Subsequently, these so-called decadent poets and writers started to exert a considerable influence on many right-wing rebels despite their own often unbridled, transracial, alcoholic and narcotized manners, or simply put, despite their decadent lifestyles.[2]

Although less common than in France, the term “Dekadenz” was also common in the prose of reactionary and revolutionary conservative writers in Germany by the end of the nineteenth century and at the beginning of the twentieth century. Like their counterparts in France, these writers had become terrified over the climate of moral decay and capitalist anomie in the cultural and political life of their country. It should be pointed out, however, that the German word “Dekadenz,” which is of French origin, has a different meaning in the German language, a language which prefers tapping into its own lexical treasure trove and where signifiers often yield different meanings. A good German conceptual equivalent of the French word “décadence” would be a very unique German term “Entartung”, a term translated into French and English by a heavy-handed term “degeneracy,” which, because of its biological connotations, does not always match with the original meaning of the German word “Entartung.”

The German word “Entartung,” whose etymology and meaning were originally politically neutral, refers to a process of “de-naturalization,” a process not exclusively linked to biological degeneration. This unique German word, due to its frequent use during the period of the National Socialist rule in Germany, underwent a negative semantic shift in the wake of World War II and following the Allied anti-German propaganda, to the point that it is no longer in use in the realm of culture and politics in contemporary Germany.[3]

In ex-Communist Eastern Europe, during the Cold War, the term decadence was almost non-existent. Instead, the communist commissars blasted Western capitalist mores with a revolutionary and all-purpose term that soon became a derogatory buzzword in the communist vernacular: “bourgeois.” In summary, one can conclude that the most avid users of the term “decadence,” as well as its most ardent critics, have been writers classified as right-wingers or authors on the far right.

Three essential questions need to be raised. When does decadence start to manifest itself, what are its origins, and how does it end? A host of premodern and postmodern writers, from JB Bossuet to Emile Cioran, each in his own way and each resorting to his own mode of literary expression, have provided us with apocalyptic accounts of decadence seen as steering us now toward the end-times of the European world.

Despite this, it seems that Europe is still alive and kicking despite a series of decadences it has encountered over its history, starting with the decadence in ancient Rome all the way to serial decadences in modern times. With one big exception. In view of the large-scale racial replacement of European peoples by the masses of non-European peoples, the old European world seems to be now preordained not to a transient decadence, but rather to a terminal decadence.

Before one starts lamenting about the decadences described by our Roman literary ancestors and our contemporary authors, and whichever appellation critics may attribute them, such as “nationalists”, “identitarians,  “traditionalists”, “ the alternative right, “or the extreme right” and so on, it is important to single out two modern authors who had first signaled the arrival of the final decadence, although their respective approaches to the content and the causes of decadence were quite opposite. These are the German author Oswald Spengler and his thick two volumes Decline of the West, written at the beginning of the twentieth century, and the French Arthur de Gobineau whose equally massive work, The Inequality of the Human Races, was written sixty years earlier. Both men were writers of prodigious culture, both shared the same apocalyptic vision of the European future, and both can be rightfully called cultural pessimists with a refined sense of the tragic.

For Spengler, decadence is the result of natural biological aging of human populations, aging that befalls each people at a predictable historical moment, resulting in its death.  For Gobineau, decadence is caused by the loss of racial consciousness, making a people accept false altruism, forcing it to open up the gates of its city to its former enemies, causing it to embrace members of another race, and spurring it, little by little, to indulge in miscegenation and finally accepting its own death. Similar observations were made by many German scientists in the interwar period. Here, however, one must make a clear distinction between the causes and the consequences of decadence. The tedium vitae (life fatigue), the corruption of morals, debauchery, and avarice, are only the effects of the fading of racial consciousness and not its cause. Racial mixture or miscegenation, terms avoided today by the establishment and its scribes, were designated by Gobineau by the term “degeneration.” Accordingly, racial degeneration operates as to grind down the genetic heritage of all European peoples:

The word degenerate, when applied to a people, means (as it ought to mean) that the people has no longer the same intrinsic value as it had before, because it has no longer the same blood in its veins, continual adulterations having gradually affected the quality of that blood. In other words, though the nation bears the name given by its founders, the name no longer connotes the same race; in fact, the man of a decadent time, the degenerate man properly so called, is a different being, from the racial point of view, from the heroes of the great ages.[4]

Later on, Gobineau summarizes in a single sentence the main thesis of his entire work: “Above all, and without adding anything else, almost everything that Imperial Rome knew well came out of a Germanic source.”[5]

What strikes the eye is that sixty years later, that is, at the beginning of the twentieth century, the German Oswald Spengler, hailed now as the best weatherman of decadence, never quotes anywhere in his work Arthur de Gobineau despite his numerous quotations on decadence borrowed from other French authors.

The Enemy Within

One must continue with theoretical remarks on the causes of the decline of racial consciousness, which in turn makes miscegenation look like a new and respectable way of life. However, one needs to look first at the notion of decadence as examined by the Roman writers Sallust and Juvenal within the social context of ancient Rome. Sallust is important in many ways. First, he was the contemporary of the Catiline conspiracy, fomented by Cataline, an ambitious Roman noble who, along with many of his consorts of the decadent Roman nobility, had almost overthrown the Roman Republic and imposed his dictatorship. Sallust was a partisan of Julius Caesar who later became the self-proclaimed dictator of Rome, following the periods of endless civil wars that had impoverished the genetic fund of Roman patricians.

Moreover, Sallust leaves us precious pages describing an important notion of politics which he calls “metus hostilis” or “fear of the enemy”, a notion that had constituted among the Romans during their wars against the Gauls and Carthaginians of the preceding century, the main shield for their racial preservation, their virtue, their virility, as well as a solid awareness of their ancestral lineage. However, after ridding themselves militarily of “metus Punicus” (fear of the Carthaginians) and “metus Gallicus” (fear of the Gauls), after having removed all danger of external invasion, the Romans, in the middle of the second century BC, quickly forgot the unifying power of communal spirit inspired by “metus hostilis”, or the “fear of the Other.” Creeping fashion of miscegenation with a taste for interbreeding with members of non-European tribes resulted in the loss of their collective memory — a first sign of decadence.

Here is a short quote by Sallust from his book Conspiracy of Catiline, Chapter 10.

Those who had found it easy to bear hardship and dangers, anxiety and adversity, found leisure and wealth, desirable under other circumstances, a burden and a curse. Hence the lust for money first, then for power, grew upon them; these were, I may say, the root of all evils. For avarice destroyed honour, integrity, and all other noble qualities; taught in their place insolence, cruelty, to neglect the gods to set a price on everything. [6]

The fear of the enemy, the fear of the Other, a notion used by Sallust, was much discussed by European historians, political scientists and sociologists in the nineteenth and twentieth centuries. This notion, launched first by Sallust, can help us grasp the mindset of non-European migrants swarming now in Europe, as well as the minds of  White European politicians extending welcoming invitations to migrants. Admittedly, the fear of the Other may become the strengthening factor of racial identity, as can be seen in the proliferation of different  White identity groups in Europe today. However, at a given moment, the “metus hostilis,” fear of the Other, runs the risk of morphing into its opposite, namely the “amor hostilis”, or love of the enemy, which in turn destroys the racial and cultural identity of a host nation. Today’s Westerners are already victims of such a new multiracial landscape, a landscape in which they were born and in which they continue to live. Worse,  White Europeans, little by little, are visually getting accustomed to such a new racial re-composition of their homelands, even interiorizing it as a natural matter of fact. These are the same people who only a few decades earlier would have considered surreal and morbid any such idea of racial change followed by unbridled altruism, and would have been willing to fight it by all means available.

There is no doubt that the fear of the Other, be it real or artificial fear, tightens the ranks of a nation while fortifying its racial homogeneity and cultural identity. But there is a negative side effect to the fear of the Other which was taking place in imperial Rome and which was well described by Juvenal. The sum total of the love of the enemy (amor hostilis) reached its apex toward the end of the twentieth century in the West. As a result of material opulence and a self-imposed dictatorship of well-being, accompanied by the belief in the end history as conveyed by a set of strange egalitarian dogmas, the Europeans have started, little by little, to mimic customs and habits of their former enemies. Formerly these enemies were Phoenicians, Jews, Berbers, Numidians, Parthians and Maghrebians, considered also hereditary enemies by the Romans. Today, faced with storms of non-European migrants the old  White fear of the alien Other manifests itself in the apprenticeship of “self-denial” — rejecting the self. The process of White self-denial, best observed today amidst the European and American political class, is operating as a psychological ersatz for former  White racial identity, which, from now on, is either scorned or discarded. By way of example such a new negative identity, put on display daily by Western rulers, takes the shape of imitative doubling down of the mores of Afro-Asian migrants.

We are also witnessing the apprenticeship program of negative identity among many young Whites mimicking diverse non-European cults. Moreover, the reversal of the notion of “metus hostilis” into “amor hostilis” by the current European rulers results in the culture of political penitence. Such national-masochistic mania is especially visible among contemporary German politicians who embark daily on neurotic hugging sessions with Afro-Asian and Muslim nationals against whom their forefathers had waged savage wars of survival from the eighth century in Western Europe until the eighteenth century in Eastern Europe. The present obsession with the extra-European Other — whose image is being embellished by the contemporary media and cinema — was already widespread among the decadent Roman patricians in the first century A.D., as described by the satirist Juvenal. In his Third satire, entitled Fleeing Rome (Urbis incommoda), Juvenal depicts the multicultural and multiracial Rome where, for a delicate mind like his, it was no longer possible to survive.

To see the scum of Greece transplanted here,Receiv’d like gods, is what I cannot bear.

Nor Greeks alone, but Syrians here abound,

Obscene Orontes diving under ground,

Conveys his wealth to Tiber’s hungry shores,

And fattens Italy with foreign whores..[7]

 Juvenal also complains about Jewish migrants in his satires, which earned him the accusation of anti-Semitism by some contemporary critics.

Though now the sacred shades and founts are hir’d

By banish’d Jews, who their whole wealth can lay

In a small basket, on a wisp of hay;

Yet such our avarice is, that every tree

Pays for his head; not sleep itself is free:

Nor place, nor persons now are sacred held,

From their own grove the Muses are expell’d.  [8]

Juvenal’s lines are written in dactylic hexameter, which means, basically, a use of rhythmic exchanges between short or long syllables, thus providing each of his satire with a dramatic and theatrical tone that was fashionable among the Ancients, including Homer’s epics. In the Latin hexameter, Dryden, in his translations, inserted the rhymed syllabic meter thus capturing more or less well the disillusioned sarcasm of the original Juvenal. One is tempted to call Juvenal the Louis Ferdinand Céline of antiquity. In his famous Sixth satire, on Women (Mulieres), Juvenal describes the proliferation of Oriental con men who came to Rome from afar and introduced into the ancient Roman mores the fashion of zoophilia and pedophilia and other vices. Juvenal’s language describing sexual perversions imported to Rome by Asian and African newcomers would even be an embarrassment for many Hollywood movie makers today. Here are some of his verses translated into sanitized English given that they were intended for the general public:

Thou may’st be Father to an Æthiop’s Son.

A Boy, who ready gotten to thy hands,

By Law is to Inherit all thy Lands:

One of that hue, that shou’d he cross the way,

His Omen wou’d discolour all the day.

I pass the Foundling by, a Race unknown,

At Doors expos’d, whom Matrons make their own  [9]

The Romans used the word “Aethiopis”, i.e. “Ethiopians”  when describing African Blacks.

To be continued.

[1] C.L. Montesquieu, Considerations on the causes of the grandeur and decadence of the Romans ( New York: D. Appleton and Co, 1882). In French, 1734.

[2]  T. Sunic, „Le bon truc; drogue et démocratie“, dans Chroniques des Temps Postmodernes ( Dublin, Paris: éd Avatar, 2014), pp 227-232. In English, „The Right Stuff; Drugs and Democracy“, in Postmortem Report; Cultural Examinations from Postmodernity ( London: Arktos, 2017), pp. 61-65.

[3]  Cf. T. Sunic, « L’art dans le IIIème Reich », Ecrits de Paris, July-August 2002, nr. 645, Also  “Art in the Third Reich: 1933-45”,  in Postmortem Report ( London: Artkos, 2017) pp. 95-110.

[4] Arthur de Gobineau, Essai sur l’inégalité des races humaines, (Paris: Éditions Pierre Belfond, 1967), Livres 1 à 4, pp. 58-59. I am using here the original text in the French language translated into English.

[5] Ibid,  Livres 5 à 6., p. 164.

[6] Salluste,  Ouvres de Salluste, Conjuration de Catilina – ( Paris: C.L. F. Pancoucke, 1838),  pp 17-18.

[7] Satires de Juvénal et de Perse, Satire III, translated into French verses by  M. J . Lacroix (Paris : Firmin Didot frères  Libraries, 1846), p. 47. See a good translation of Juvenal  into English by John Dryden  (1631-1700).

[8] Ibid. p.43

[9] Ibid., p.165 (In French); in English

Also on the website:


Les Anciens, c’est à dire nos ancêtres gréco-germano-gallo-slavo-illyro-romains, étaient fort conscients des causes héréditaires de la décadence quoiqu’ils attribuassent à cette notion des noms fort variés. La notion de décadence, ainsi que sa réalité existent depuis toujours alors que sa dénomination actuelle ne s’implante solidement dans la langue française qu’au XVIIIème siècle, dans les écrits de Montesquieu.i Plus tard, vers la fin du XIXème siècle, les poètes dits « décadents », en France, étaient même bien vus et bien lus dans les milieux littéraires traditionalistes, ceux que l’on désigne aujourd’hui, de façon commode, comme les milieux « d’extrême droite ». Par la suite, ces poètes et écrivains décadents du XIXème siècle nous ont beaucoup marqué, malgré leur mœurs souvent débridées, métissées, alcoolisées et narcotisées, c’est-à-dire malgré leur train de vie décadent.ii

En Allemagne, vers la fin du XIXème siècle et au début du XXème siècle, bien que moins régulièrement qu’en France, le terme « Dekadenz » était également en usage dans la prose des écrivains réactionnaires et conservateurs qu’effrayaient le climat de déchéance morale et la corruption capitaliste dans la vie culturelle et politique de leur pays. Il faut souligner néanmoins que le mot allemand « Dekadenz », qui est de provenance française, a une signification différente dans la langue allemande, langue qui préfère utiliser son propre trésor lexical et dont, par conséquent, les signifiants correspondent souvent à un autre signification. Le bon équivalent conceptuel, en allemand, du mot français décadence serait le très unique terme allemand « Entartung », terme qui se traduit en français et en anglais par le lourd terme d’essence biologique de « dégénérescence » et « degeneracy », termes qui ne correspondent pas tout à fait à la notion originale d’ « Entartung » en langue allemande. Le terme allemand « Entartung », dont l’étymologie et le sens furent à l’origine neutres, désigne le procès de dé-naturalisation, ce qui n’a pas forcément partie liée à la dégénérescence biologique. Ce mot allemand, vu son usage fréquent sous le Troisième Reich devait subir, suite à la fin de la Deuxième Guerre mondiale et suite à la propagande alliée anti-allemande, un glissement sémantique très négatif de sorte qu’on ne l’utilise plus dans le monde de la culture et de la politique de l’Allemagne contemporaine.iii

En Europe orientale et communiste, durant la Guerre froide, le terme de décadence n’a presque jamais été utilisé d’une façon positive. À sa place, les commissaires communistes fustigeaient les mœurs capitalistes des Occidentaux en utilisant le terme révolutionnaire et passe-partout, notamment le terme devenu péjoratif (dans le lexique communiste) de « bourgeois ». En résumé, on peut conclure que les usagers les plus réguliers du terme « décadence » ainsi que ses plus farouches critiques sont les écrivains classé à droite ou à l’extrême droite.

On doit ici soulever trois questions essentielles. Quand la décadence se manifeste-t-elle, quelles sont ses origines et comment se termine-t-elle ? Une foule d’écrivains prémodernes et postmodernes, de J.B. Bossuet à Emile Cioran, chacun à sa façon et chacun en recourant à son propre langage, nous ont fourni des récits apocalyptiques sur la décadence qui nous conduit à son tour vers la fin du monde européen. Or force est de constater que l’Europe se porte toujours bel et bien malgré plusieurs décadences que elle a déjà subies à partir de la décadence de l’ancienne Rome jusqu’à celle de nos jours. À moins qu’on ne soit, cette fois-ci, voués – compte tenu du remplacement des peuples européens par des masses de peuplades non-européens – non plus à la fin d’UNE décadence mais à LA décadence finale de notre monde européen tout court.

Avant que l’on commence à se lamenter sur les décadences décrites par nos ancêtres romains et jusque par nos auteurs contemporains, et quelle que soit l’appellation qui leur fut attribuée par les critiques modernes, « nationalistes », «  identitaires », «  traditionalistes de la droite alternative, » «  de la droite extrême » et j’en passe, il est essentiel de mentionner deux écrivains modernes qui signalèrent l’arrivée de la décadence bien que leur approche respective du contenu et des causes de la décadence fut très divergente. Ce sont l’Allemand Oswald Spengler avec son Déclin de l’Occident, écrit au début du XXème siècle, et le Français Arthur de Gobineau avec son gros ouvrage Essai sur l’inégalité des races humaines, écrit soixante ans plut tôt. Tous deux étaient des écrivains d’une grande culture, tous deux partageaient la même vision apocalyptique de l’Europe à venir, tous deux peuvent être appelés des pessimistes culturels avec un sens du tragique fort raffiné. Or pour le premier de ces auteurs, Spengler, la décadence est le résultat du vieillissement biologique naturel de chaque peuple sur terre, vieillissement qui l’amène à un moment historique à sa mort inévitable. Pour le second, Gobineau, la décadence est due à l’affaiblissement de la conscience raciale qui fait qu’un peuple adopte le faux altruisme tout en ouvrant les portes de la cité aux anciens ennemis, c’est-à-dire aux Autres d’une d’autre race, ce qui le conduit peu à peu à s’adonner au métissage et finalement à accepter sa propre mort. À l’instar de Gobineau, des observations à peu près similaires seront faites par des savants allemands entre les deux guerres. On doit pourtant faire ici une nette distinction entre les causes et les effets de la décadence. Le tedium vitae (fatigue de vivre), la corruption des mœurs, la débauche, l’avarice, ne sont que les effets de la disparation de la conscience raciale et non sa cause. Le mélange des races et le métissage, des termes qui sont mal vus aujourd’hui par le Système et ses serviteurs, étaient désignés par Gobineau par le terme de « dégénérescence ». Selon lui, celle-ci fonctionne dorénavant, comme une machine à broyer le patrimoine génétique des peuples européens. Voici une courte citation de son livre :

Je pense donc que le mot dégénéré, s’appliquant à un peuple, doit signifier et signifie que ce peuple n’a plus la valeur intrinsèque qu’autrefois il possédait, parce qu’il n’a plus dans ses veines le même sang, dont des alliages successifs ont graduellement modifié la valeur ; autrement dit, qu’avec le même nom, il n’a pas conservé la même race que ses fondateurs ; enfin, que l’homme de la décadence, celui qu’on appelle l’homme dégénéré, est un produit différent, au point de vue ethnique, du héros des grandes époques.iv

Et plus tard, Gobineau nous résume peut-être en une seule phrase l’intégralité de son œuvre : « Pour tout dire et sans rien outrer, presque tout ce que la Rome impériale connut de bien sortit d’une source germanique ».v

Ce qui saute aux yeux, c’est que soixante ans plus tard, c’est-à-dire au début du XXème siècle, l’Allemand Oswald Spengler, connu comme grand théoricien de la décadence, ne cite nulle part dans son œuvre le nom d’Arthur de Gobineau, malgré de nombreuses citations sur la décadence empruntées à d’autres auteurs français.


Nous allons poursuivre nos propos théoriques sur les causes du déclin de la conscience raciale et qui à son tour donne lieu au métissage en tant que le nouveau mode de vie. Avant cela, il nous faut nous pencher sur la notion de décadence chez les écrivains romains Salluste et Juvénal et voir quel fut d’après eux le contexte social menant à la décadence dans l’ancienne Rome.

L’écrivain Salluste est important à plusieurs titres. Primo, il fut le contemporain de la conjuration de Catilina, un noble romain ambitieux qui avec nombre de ses consorts de la noblesse décadente de Rome faillit renverser la république romaine et imposer la dictature. Salluste fut partisan de Jules César qui était devenu le dictateur auto-proclamé de Rome suite aux interminables guerres civiles qui avaient appauvri le fonds génétique de nombreux patriciens romains à Rome.

Par ailleurs Salluste nous laisse des pages précieuses sur une notion du politique fort importante qu’il appelle « metus hostilis » ou « crainte de l’ennemi », notion qui constituait chez les Romains, au cours des guerres contre les Gaulois et Carthaginois au siècle précèdent, la base principale de leur race, de leur vertu, de leur virilité, avec une solide conscience de leur lignage ancestral. Or après s’être débarrassé militairement de « metus Punicus » et de « metus Gallicus », à savoir après avoir écarté tout danger d’invasion extérieure, les Romains, au milieu du IIème siècle avant notre ère, ont vite oublié le pouvoir unificateur et communautaire inspiré par « metus hostilis » ou la « crainte de l’Autre » ce qui s’est vite traduit par la perte de leur mémoire collective et par un goût prononcé pour le métissage avec l’Autre des races non-européennes.

Voici une courte citation de Salluste dans son ouvrage, Catilina, Chapitre 10.

Ces mêmes hommes qui avaient aisément supporté les fatigues, les dangers, les incertitudes, les difficultés, sentirent le poids et la fatigue du repos et de la richesse… L’avidité ruina la bonne foi, la probité, toutes les vertus qu’on désapprit pour les remplacer par l’orgueil, la cruauté, l’impiété, la vénalité.vi

La crainte de l’ennemi, la crainte de l’Autre, notion utilisée par Salluste, fut aux XIXème et XXème siècles beaucoup discutée par les historiens, politologues et sociologues européens. Cette notion, lancée par Salluste, peut nous aider aujourd’hui à saisir le mental des migrants non-européens qui s’amassent en Europe ainsi que le mental de nos politiciens qui les y invitent. Certes, la crainte de l’Autre peut être le facteur fortifiant de l’identité raciale chez les Européens de souche. On en est témoin aujourd’hui en observant la renaissance de différents groupes blancs et identitaires en Europe. En revanche, à un moment donné, le metus hostiles, à savoir la crainte des Autres, risque de se transformer en son contraire, à savoir l’amor hostiles, ou l’amour de l’ennemi qui détruit l’identité raciale et culturelle d’un peuple. Ainsi les Occidentaux de souche aujourd’hui risquent-ils de devenir peu à peu victimes du nouveau paysage multiracial où ils sont nés et où ils vivent. Pire, peu à peu ils commencent à s’habituer à la nouvelle composition raciale et finissent même par l’intérioriser comme un fait naturel. Ces mêmes Européens, seulement quelques décennies auparavant, auraient considéré l’idée d’un pareil changement racial et leur altruisme débridé comme surréel et morbide, digne d’être combattu par tous les moyens.

Nul doute que la crainte de l’Autre, qu’elle soit réelle ou factice, resserre les rangs d’un peuple, tout en fortifiant son homogénéité raciale et son identité culturelle. En revanche, il y a un effet négatif de la crainte des autres que l’on pouvait observer dans la Rome impériale et qu’on lit dans les écrits de Juvénal. Le sommet de l’amour des autres, ( l’ amor hostiles) ne se verra que vers la fin du XXème siècle en Europe multiculturelle. Suite à l’opulence matérielle et à la dictature du bien-être, accompagnées par la croyance à la fin de l’histoire véhiculé par les dogmes égalitaristes, on commence en Europe, peu à peu, à s’adapter aux mœurs et aux habitudes des Autres. Autrefois c’étaient Phéniciens, Juifs, Berbères, Numides. Parthes et Maghrébins et autres, combattus à l’époque romaine comme des ennemis héréditaires. Aujourd’hui, face aux nouveaux migrants non-européens l’ancienne peur de l’Autre se manifeste chez les Blancs européens dans le mimétisme de l’altérité négative qui aboutit en règle générale à l’apprentissage du «  déni de soi ». Ce déni de soi, on l’observe aujourd’hui dans la classe politique européenne et américaine à la recherche d’un ersatz pour son identité raciale blanche qui est aujourd’hui mal vue. A titre d’exemple cette nouvelle identité négative qu’on observe chez les gouvernants occidentaux modernes se manifeste par un dédoublement imitatif des mœurs des immigrés afro-asiatiques. On est également témoin de l’apprentissage de l’identité négative chez beaucoup de jeunes Blancs en train de mimer différents cultes non-européens. De plus, le renversement de la notion de « metus hostiles » en « amor hostiles » par les gouvernants européens actuels aboutit fatalement à la culture de la pénitence politique. Cette manie nationale-masochiste est surtout visible chez les actuels dirigeants allemands qui se lancent dans de grandes embrassades névrotisées avec des ressortissants afro-asiatiques et musulmans contre lesquels ils avaient mené des guerres meurtrières du VIIIe siècle dans l’Ouest européen et jusqu’au XVIIIe siècle dans l’Est européen.

L’engouement pour l’Autre extra-européen – dont l’image est embellie par les médias et cinémas contemporains – était déjà répandu chez les patriciens romains décadents au Ièr siècle et fut décrit par le satiriste Juvénal. Dans sa IIIème satire, intitulée Les Embarras de Rome (Urbis incommoda), Juvénal décrit la Rome multiculturelle et multiraciale où pour un esprit raffiné comme le sien il était impossible de vivre…

Dans ces flots d’étrangers et pourtant comme rien

Depuis longtemps déjà l’Oronte syrien

Coule au Tibre, et transmet à Rome ses coutumes,

Sa langue, ses chanteurs aux bizarres costumes…vii

Juvénal se plaint également des migrants juifs dans ses satires, ce qui lui a valu d’être taxé d’antisémitisme par quelques auteurs contemporains.

Maintenant la forêt et le temple et la source

Sont loués à des Juifs, qui, pour toute ressource,

Ont leur manne d’osier et leur foin de rebut.

Là, chaque arbre est contraint de payer son tribut;

On a chassé la muse, ô Rome abâtardie

Et l’auguste forêt tout entière mendie viii

Les lignes de Juvénal sont écrites en hexamètres dactyliques ce qui veut dire en gros un usage d’échanges rythmiques entre syllabes brèves ou longues qui fournissent à chacune de ses satires une tonalité dramatique et théâtrale qui était très à la mode chez les Anciens y compris chez Homère dans ses épopées. À l’hexamètre latin, le traducteur français a substitué les mètres syllabiques rimés qui ont fort bien capturé le sarcasme désabusé de l’original de Juvénal. On est tenté de qualifier Juvénal de Louis Ferdinand Céline de l‘Antiquité. Dans sa fameuse VIème satire, qui s’intitule Les Femmes, Juvénal décrit la prolifération de charlatans venus à Rome d’Asie et d’Orient et qui introduisent dans les mœurs romaines la mode de la zoophilie et de la pédophilie et d’autres vices. Le langage de Juvénal décrivant les perversions sexuelles importées à Rome par des nouveaux venues asiatiques et africains ferait même honte aux producteurs d’Hollywood aujourd’hui. Voici quelques-uns de ses vers traduits en français, de manière soignés car destinés aujourd’hui au grand public :

Car, intrépide enfin, si ton épouse tendre

Voulait sentir son flanc s’élargir et se tendre

Sous le fruit tressaillant d’un adultère amour,

Peut-être un Africain serait ton fils un jour ix

Les Romains utilisaient le mot « Aethiopis », Ethiopiens pour désigner les Noirs d’Afrique.

Qui interprète l’interprète ?

L’interprétation de chaque ouvrage par n’importe quel auteur, sur n’importe quel sujet social et à n’importe quelle époque, y compris les vers de l’écrivain latin Juvénal, se fera en fonction des idées politiques dominantes à savoir du Zeitgeist régnant. Or qui va contrôler l’interprète aujourd’hui si on est obligé de suivre les oukases pédagogiques de ses chefs mis en place après la fin de la Deuxième Guerre mondiale ? À cet effet on peut citer Juvénal et les fameux vers de sa VIème satire : «  Quis custodet ipsos custodes » à savoir qui va garder les gardiens, c’est à dire qui va contrôler nos architectes de la pensée unique qui sévissent dans les universités et dans les médias ?

A peu près le même principe de censure et d’autocensure règne aujourd’hui au sujet de l’étude et la recherche sur les différentes races. Aujourd’hui, vu le dogme libéralo-communiste du progrès et la conviction que les races ne sont qu’une construction sociale et non un fait biologique et en raison du climat d’auto-censure qui sévit dans la haute éducation et dans les médias, il n’est pas surprenant que de savants qui analysent les différences entre races humaines soient souvent accusés d’utiliser des prétendus « stéréotypes ethniques ». Or le vocable « stéréotype » est devenu aujourd’hui un mot d’ordre chez les bien-pensants et chez les hygiénistes de la parole en Europe. La même procédure d’hygiénisme lexical a lieu lorsqu’un biologiste tente d’expliquer le rôle des différents génomes au sein des différentes races. Un savant généticien, s’il s’aventure à démystifier les idées égalitaires sur la race et l’hérédité risque d’être démonisé comme raciste, fasciste, xénophobe ou suprémaciste blanc. La nouvelle langue de bois utilisée par les médias contre les mal-pensants se propage dans toutes les chancelleries et toutes les universités européennes.

Certes, les idées, en l’occurrence de mauvaises idées, mènent le monde, et non l’inverse. Dans la même veine, les idées dominantes qui sont à la base du Système d’aujourd’hui décident de l’interprétation des découvertes dans les sciences biologiques et non l’inverse. Nous avons récemment vu la chasse aux sorcières dont fut victime le Prix Nobel James Watson, codécouvreur de la structure de l’ADN et du décryptage du génome humain. Il a été attaqué par les grand médias pour des propos prétendument racistes émis il y a une dizaine d’année à propos des Africains. Je le cite : « Même si j’aimerais croire que tous les êtres humains sont dotés d’une intelligence égale, ceux qui ont affaire à des employés noirs ne pensent pas la même chose»x. Ce que Watson a dit est partagé par des milliers de biologistes et généticiens mais pour des raisons que nous avons déjà mentionnées, ils se taisent.

Nos Anciens possédaient un sens très aigu de leur héritage et de leur race qu’ils appelaient genus. Il existe une montagne d’ouvrages qui traitent de la forte conscience de la parenté commune et du lignage commun chez les Anciens. Nous n’allons pas citer tous les innombrables auteurs, notamment les savants allemands de la première moitié du XXème siècle qui ont écrit un tas de livres sur la dégénérescence raciale des Romains et d’autres peuples européens et dont les ouvrages sont non seulement mal vus mais également mal connus par le grand public d’aujourd’hui. Il est à noter qu’avant la Deuxième Guerre mondiale et même un peu plus tard, les savants et les historiens d’Europe et d’Amérique se penchaient sur le facteur racial beaucoup plus souvent et plus librement qu’aujourd’hui.

Il va de soi que les anciens Romains ignoraient le lois mendéliennes de l’hérédité ainsi que les complexités du fonctionnement de l’ADN, mais ils savaient fort bien comment distinguer un barbare venu d’Europe du nord d’un barbare venu d’Afrique. Certains esclaves étaient fort prisés, tels les Germains qui servaient même de garde de corps auprès des empereurs romains. En revanche, certains esclaves venues d’Asie mineure et d’Afrique, étaient mal vus et faisaient l’objet de blagues et de dérisions populaires.

Voici une brève citation de l’historien américain Tenney Frank, tirée de son livre Race Mixture in the Roman Empire ( Mélange des races dans l’Empire de Rome), qui illustre bien ce que les Romains pensaient d’eux-mêmes et des autres. Au début du XXème siècle Frank était souvent cité par les latinistes et il était considéré comme une autorité au sujet de la composition ethnique de l’ancienne Rome. Dans son essai, il opère une classification par races des habitants de l’ancienne Rome suite à ses recherches sur les inscriptions sépulcrales effectuées pendant son séjour à Rome. Voici une petite traduction en français de l’un de ces passages :

.…de loin le plus grand nombre d’esclaves venait de l’Orient, notamment de la Syrie et des provinces de l’Asie Mineure, avec certains venant d’Égypte et d’Afrique (qui, en raison de la classification raciale peuvent être considères comme venant de l’Orient). Certains venaient d’Espagne et de Gaule, mais une proportion considérable d’entre eux étaient originaires de l’Est. Très peu d’esclaves furent recensés dans les provinces alpines et danubiennes, tandis que les Allemands apparaissent rarement, sauf parmi les gardes du corps impériaux. (L’auteur) Bang remarque que les Européens étaient de plus grand service à l’empire en tant que soldats et moins en tant que domestiques.xi

Et plus tard il ajoute :

Mais ce qui resta à l’arrière-plan et régit constamment sur toutes ces causes de la désintégration de Rome fut après tout le fait que les gens qui avaient construit Rome ont cédé leur place à un race différente.xii

Les anciens Romains avaient une idée claire des différents tribus et peuples venus d’Orient à Rome. Comme l’écrit un autre auteur, « Les esclaves d’Asie mineur et les affranchis cariens, mysiens, phrygiens et cappadociens, à savoir les Orientaux, étaient, par rapport aux esclaves d’autres provinces, particulièrement méprisés dans la conscience romaine. Ces derniers sont même devenus proverbiaux à cause de leur méchanceté. » xiii

En conclusion, on peut dire qu’une bonne conscience raciale ne signifie pas seulement une bonne connaissance des théories raciales ou pire encore la diffusion des insultes contre les non-Européens. Avoir la conscience raciale signifie tout d’abord avoir une bonne mémoire de la lignée commune et une bonne mémoire du destin commun. Cela a été le cas avec les tribus européennes et les peuples européens depuis la nuit des temps. Une fois l’héritage du peuple, y compris son hérédité, oublié ou compromis, la société commence à se désagréger comme on l’a vu à Rome et comme on le voit chaque jour en Europe aujourd’hui. « Les premiers Romains tenaient à leur lignée avec beaucoup de respect et appliquaient un système de connubium selon lequel ils ne pouvaient se marier qu’au sein de certains stocks approuvés »xiv. Inutile de répéter comment on devrait appliquer le devoir de connubium en Europe parmi les jeunes Européens aujourd’hui. Voilà un exemple qui dépasse le cadre de notre discussion. Suite à la propagande hollywoodienne de longue haleine il est devenu à la mode chez de jeunes Blanches et Blancs de se lier avec un Noir ou un métis. Il s’agit rarement d’une question d’amour réciproque mais plutôt d’une mode provenant du renversement des valeurs traditionnelles.

Il est inutile de critiquer les effets du métissage sans en mentionner ses causes. De même on doit d’abord déchiffrer les causes de l’immigration non-européenne avant de critiquer ses effets. Certes, comme if fut déjà souligné la cause de la décadence réside dans l’oubli de la conscience raciale. Or celle-ci avait été soit affaiblie soit supprimée par le christianisme primitif dont les avatars séculiers se manifestent aujourd’hui dans l’idéologie de l’antifascisme et la montée de diverses sectes égalitaristes et mondialistes qui prêchent la fin de l’histoire dans une grande embrassade multiraciale et transsexuel. Critiquer les dogmes chrétiens et leur visions œcuméniques vis-à-vis des immigrés est un sujet autrement plus explosif chez nos amis chrétiens traditionalistes et surtout chez nos amis d’Amérique, le pays où la Bible joue un rôle très important. Or faute de s’en prendre aux causes délétères de l’égalitarisme chrétien on va tourner en rond avec nos propos creux sur le mal libéral ou le mal communiste. On a beau critiquer les « antifas » ou bien le grand capital ou bien les banksters suisses et leurs manœuvres mondialistes. Reste qu’aujourd’hui les plus farouches avocats de l’immigration non-européenne sont l’Église Catholique et ses cardinaux en Allemagne et en Amérique. Roger Pearson, un sociobiologiste anglais de renom l’écrit . « Se répandant d’abord parmi les esclaves et les classes inférieures de l’empire romain, le christianisme a fini par enseigner que tous les hommes étaient égaux aux yeux d’un dieu créateur universel, une idée totalement étrangère à la pensée européenne… Puisque tous les hommes et toutes les femmes étaient les “enfants de Dieu”, tous étaient égaux devant leur divin Créateur ! » xv

Si l’on veut tracer et combattre les racines de la décadence et ses effets qui se manifestent dans le multiculturalisme et le métissage, il nous faut nous pencher d’une manière critique sur les enseignements du christianisme primitif. Ce que l’on observe dans l’Occident d’aujourd’hui, submergé par des populations non-européennes, est le résultat final et logique de l’idée d’égalitarisme et de globalisme prêchée par le christianisme depuis deux mille ans.

Tomislav Sunic et écrivain, ancien professeur de sciences politiques aux Etats-Unis, ancien diplomate croate. (

i Montesquieu, Considérations sur les causes de la grandeur des Romains et de leur décadence (Paris:

Librairie Ch. Delagrave : 1891), Ch. IX, p. 85-86, où il cite Bossuet; “Le sénat se remplissait de barbares ; le sang romain se mêlait ; l’amour de la patrie, par lequel Rome s’était élevée au-dessus de tous les peuples du monde, n’était pas naturel à ces citoyens venus de dehors..”

ii T. Sunic, „Le bon truc; drogue et démocratie“, dans Chroniques des Temps Postmodernes ( Dublin, Paris: éd Avatar, 2014), pp 227-232. En anglais, „The Right Stuff; Drugs and Democracy“, in Postmortem Report; Cultural Examinations from Postmodernity ( London: Arktos, 2017), pp. 61-65.

iii Voir T. Sunic, « L’art dans le IIIème Reich », Ecrits de Paris, juillet—août 2002, nr. 645, Also “Art in the Third Reich: 1933-45”, in Postmortem Report ( London: Artkos, 2017) pp. 95-110.

iv Arthur de Gobineau, Essai sur l’inégalité des races humaines, (Paris: Éditions Pierre Belfond, 1967), Livres 1 à 4, pp. 58-59.

vIbid, Livres 5 à 6., p. 164.

vi Salluste, Ouvres de Salluste, Conjuration de Catilina – ( Paris: C.L. F. Pancoucke, 1838), pp 17-18.

vii Satires de Juvénal et de Perse, Satire III, traduites en vers français par M. J . Lacroix (Paris : Firmin Didot frères Libraries, 1846), p. 47.

viiiIbid. p.43

ixIbid., p.165

Egalement sur le site:

x “ L’homme le plus riche de Russie va rendre à James Watson sa médaille Nobel”, Le Figaro, le 10 Dec. 2014.

xi Tenney Frank, „Race Mixture in the Roman Empire“, The American Historical Review, Vol. XXI, Nr. 4, July 1916, p. 701.

xiiIbid. 705

xiii Heikki Solin, “Zur Herkunft der römischen Sklaven”

xiv Roger Pearson, « Heredity in the History of Western Culture, » The Mankind Quarterly, XXXV. Nr. 3. printemps 1995, p. 233.

xvIbid p. 234.

What to read? (Part 6): A White Character Survey; Envy in Literature and Politics (Part 2)

Physical blindness and the verdict of ignorance, meted out to envious politicians in Dante’s epic poem, can often be bliss.  Eyelessness can have advantages, as demonstrated by the blind, poor, uneducated, self-effacing, albeit very intelligent seer, Tiresias, who is brought to the court of King Oedipus, only to announce to him his eyeless future of blind destiny (vv 364-377).

For that matter willful ignorance and dismissal of the brainwashing curriculum in the modern educational system in the US and EU can be a sign of a healthy state of mind. What on earth is to be seen in the political process in multicultural America and Europe today? What good can be learned in multiracial colleges in Europe, whose program consists of lessons on White man’s guilt? For centuries, in order to avoid envy-inducing temptations, high-IQ young introspective White European males opted for monastic life. The harmful side of monasticism was that it prevented good genes to be passed on to future offspring, thus leaving the political arena open to an array of genetic and character misfits: the bad, the ugly and the envious.
Continue reading “What to read? (Part 6): A White Character Survey; Envy in Literature and Politics (Part 2)”

What to read? (Part 5) A White Character Survey: Envy in Politics and Literature (Part 1)

Among Europeans, since antiquity, envy and jealousy have been main driving forces in the political process, resulting in a treasure trove of different literary genres. All European languages make a fine distinction between envy and jealousy, although both notions often overlap. The Germans have an additional nuanced word for this character aberration, i.e. “Schadenfreude,” a compound noun literally meaning when someone rejoices over someone else’s bad luck.

Today, the notion of schadenfreude may apply to Whites who savor the professional failure of their racial next-of-kin. Schadenfreude has been for centuries a dominant feature among White intellectuals, rulers and politicians, although for obvious reasons, none of them has ever been eager to publicly admit this character defect. Outbursts of poorly concealed envy can be observed today among a number of White nationalists, White self-appointed leaders, and White spokesmen, faking sympathy and compassion for their better-skilled rivals on the one hand, yet gleefully gloating in private over their next-of-kin’s minor faux pas on the other. Over the last half a century envy and jealousy have been the prime reason for the lack of unity among so-called White movements and parties in Europe and the USA.

Continue reading “What to read? (Part 5) A White Character Survey: Envy in Politics and Literature (Part 1)”

Es leben meine Toten! (Die Antifa-Dämonologie und die kroatische Opferlehre)


Neue Ordnung (Graz), I/2015


Die dämonologische, mythologische und kriminologische Schilderung Kroatiens im  Zweiten Weltkrieg bildet noch immer die Grundlage für die Historikerzunft. Die verzerrte Geschichtsschreibung über Kroatien seitens der ehemaligen Systemhistoriker war die Hauptursache für das entstellte Geschichtsbewusstsein jugoslawischer Völker, was schließlich den Zerfall Jugoslawiens und den anschließenden Krieg in 1991 ausgelöst hatte. Im Lichte der neuen Forschungen, die zum Teil auf forensischen Untersuchungen basieren, deuten heute manche kritische kroatische Historiker, sogar in den etablierten Medien, auf viele fragewürdige Einzelheiten in der Prosa der ehemaligen Systemhistoriker hin. Im heutigen Kroatien, ähnlich wie in der BRD, will die Vergangenheit nicht vergehen. Das Hexenspiel mit Opferzahlen des Zweiten Weltkriegs tobt heftig weiter. Das Ustascha-KZ-Lager Jasenovac und der Schreckensname Ante Pavelić, der Name des Ustascha Staatsführers, der von 1941-45 in Kroatien regierte, wird weiterhin als Sinnbild für das absolute Böse hervorgehoben. Gelegentlich wird sein Name auch in bekannten Weltzeitungen als „einer des größten  Massenmörder Europas“ als Warnzeichen gegen alle europäische Nationalisten verwendet. [i]

Continue reading “Es leben meine Toten! (Die Antifa-Dämonologie und die kroatische Opferlehre)”

Myths and Mendacities: The Ancients and the Moderns (The Occidental Quarterly, vol. 14, no. 4, Winter 2014–2015)


When discussing the myths of ancient Greece one must first define their meaning and locate their historical settings. The word “myth” has a specific meaning when one reads the ancient Greek tragedies or when one studies the theogony or cosmogony of the early Greeks. By contrast, the fashionable expression today such as “political mythology” is often laden with value judgments and derisory interpretations. Thus, a verbal construct such as “the myth of modernity” may be interpreted as an insult by proponents of modern liberalism. To a modern, self-proclaimed supporter of liberal democracy, enamored with his own system-supporting myths of permanent economic progress and the like, phrases, such as “the myth of economic progress” or “the myth of democracy,” may appear as egregious political insults.

Continue reading “Myths and Mendacities: The Ancients and the Moderns (The Occidental Quarterly, vol. 14, no. 4, Winter 2014–2015)”

The Curse of Victimhood and Negative Identity (, January 30, 2015)

Days and months of atonement keep accumulating on the European wall calendar. The days of atonement however, other than commemorating the dead, often function as a tool in boosting political legitimacy of a nation – often at the expense of another nearby nation struggling for its identity.

While the media keep reassuring us that history is crawling to an end, what we are witnessing instead is a sudden surge of new historical victimhoods, particularly among the peoples of Eastern Europe.  As a rule, each individual victimhood requires a forever expanding number of its own dead within the context of unavoidable lurking fascist demons.
Continue reading “The Curse of Victimhood and Negative Identity (, January 30, 2015)”