The Races of Britain(excerpts)

The Races of Britain


(excerpts)

1885

by John Beddoe



Preface

... The ever-increasing rapidity of local migration and intermixture, due to the extension of railways and the altered conditions of society, will in the next generation almost inextricably confuse the limits and proportions of the British races; and it is a source of satisfaction to me that I have laboured to seize on fleeting opportunities, and to observe and record phenomena, which, however trivial they may appear from some points of view, may for generations to come retain some biological and historical value.


Chapter I. On Methods

It was the ancient controversy respecting the colour of the hair of the Kelts, then burning briskly enough, and even now still smouldering, that led me to begin systematic numerical observations in physical anthropology. Very little reading sufficed to show me that, if it was a difficult task to ascertain the complexional peculiarities of the Kelts of 2000 years ago, it was a no less puzzling one to determine those of their supposed representatives at the present day. It is of little use to appeal to current opinion, or the results of casual observation. The eye may rest upon a great many sets of features in the course of a long day's travel, but the mind will retain but few of them photographed on the tablet of memory; and those few will probably be such as have presented striking peculiarities, or have belonged to the persons brought most frequently and nearly into the company and contact of the observer. This fact, together with the inveterate tendency of so many scientific observers, to see everything as they wish and expect it to be, rather than as it is, may account for the striking discrepancies among ethnological writers on this simple matter of fact ...

My first observations were vitiated by faulty classification; but I soon settled down into the system to which I have since adhered, and which recommended itself chiefly by its convenience, as it generally enabled me to locate an individual in his proper class and division on a very cursory inspection.

I acknowledge three classes of eyes, distinguished as much by shade as by colour & light, intermediate or neutral, and dark ... Each of my three classes of eyes is subdivided into five, in accordance with the accompanying colour of hair: ... When unable to decide in which of two columns...an individual ought to be inscribed, I divide him between the two, by a Solomonian judgment, and set down 1/2, or .5, in each of them.

When engaged in this work I set down in his proper place on my card of observation every person (with the exceptions to be mentioned presently) whom I meet, or who passes me within a short distance, say from one to three yards. As a rule, I take no notice of persons who apparently belong to the upper classes, as these are more migratory and more often mixed in blood. I negelect those whom I suppose to be under age -- fixing the point roughly at 18 or 20 for men, 17 or 18 for women -- as well as those whose hair has begun to grizzle. Thus I get a fairly uniform material to work upon ... In order to preserve perfect fairness, I always examine first, out of any group of persons, the one who is neares, rather than the one to whom my attention is most drawn ... Considerable difficulties are created by the freaks of fashion....When I began to work in England, dark hair was in fashion among the women; and light and reddish hues were dulled with greasy unguents. In later years fair hair has been more in vogue; and golden shades, sometimes unknown to nature, are produced by art ... Fortunately, most vagaries of this kind are little prevalent in the classes among whom I seek my material.

It may be objected that there is no security that many of the persons observed may not be aliens to the place or neighbourhood wherein they are encountered. Certainly, there is no such security. But if a sufficient number of observations be secured, and the upper and other notoriously migratory classes (who are mostly easy of recognition) be excluded, the probability is immense that the great majority of the remainder have been born within a moderate radius of the centre of observation; and the majority will determine the position of the community in my chromatic scale.

A ready means of comparing the colours of two peoples or localities is found in the Index of Nigrescence. The gross index is gotten by subtracting the number of red and fair-haired persons from that of the dark-haired, together with twoce the black-haired. I double the black in order to give its proper value to the greater tendency to melanosity shown thereby ... From the gross index, the net, or percentage index, is of course readily obtained.

... On account of [the] dearth of material [on the measurements of British heads], I have measured a considerable number of living British heads, and shall make use of the results of these measurements in the present volume. As no accredited method existed when the work was done, it was necessary to frame one....It was necessary to avoid fatiguing or irritating the subects; yet it was desireable to obtain as many data as possible suitable for comparison with those taken from ancient crania[; I therefore] restricted myself to the use of the index callipers and graduated tape.

... I have spoken of the necessity and frequent difficulty of obtaining the consent of the owner of the head to be examined. His reluctance may sometimes be overcome by means of money, without going to the extent of the new hat always jocularly demanded in such cases. Sometimes other means have proved successful. I cannot resist detailing those by which I obtained a valuable series of head-measurements in Kerry [in western Ireland]. Our travelling party consisted of Dr. Barnard Davis, Dr. T. Wise, Mr. Windele, and myself. Whenever a likely little squad of natives was encountered, the two archaeologists got up a little dispute about the relative size and shape of their own heads, which I was called in to settle with the callipers. The unsuspecting Irishmen usually entered keenly into the debate, and before the little drama had been finished were eagerly betting on the sizes of their own heads, and begging to have their wagers determined in the same manner.


Chapter II. Prehistoric Races

... If our pal├Žolithic race were really the ancestors of the Eskimos, or at least their near relations, ... it is at least possible that they may have left descendants behind them to mingle their blood with the neolithic races and their descendants of to-day. Now I think some reason can be shown for suspecting the existence of some Mongoloid race in the modern population of Wales and the West of England.

Their most notable indication is the oblique or Chinese eye, with its external angle in a horizontal plane a little higher than the internal one ... I have notes of 34 persons with oblique eyes. Their heads include a wide range of relative breadth, from 73 to 86.6; and the average index of latitude in 78.9, which is not much greater than the average of England and Wales. But in other points the type stands out distinctly. The cheek-bones are almost always broad; the brows oblique, in the same direction as the eyes; the chin, as a rule, narrow or angular; the nose is often concave or flat, seldom arched; and the mouth is rather inclined to be prominent. The forehead usually recedes a little; the inion [a point at the external occipital protuberance of the skull, just above the nape of the neck] is placed high, and the naso-inial arc is rather short (13.8 inches), so as to lead one to suppose that the cerebellum is scarcely covred by the posterior lobes. The iris is usually hazel or brown, and the hair straight, dark brown, black, or reddish. This type seems to be common in Wales, in West Somerset, and especially in Cornwall ...

No instance of this type has turned up among the (comparatively few) heads from the East of England which I have had the opportunity for measuring, and very few from Ireland. I believe, however, that specimens of it might easily be found in the mountainous parts of Connaught, especially on the borders of Sligo and Roscommon. I have seldom noticed it in Scotland, but it occurs in Shetland. Dr. Mitchell mentions the obliquely-set eye in his description of one of his Scottish types, "the Irish Celt or Fin;" but though I am acquainted with the type he evidently had in mind, I cannot recognize in it any resemblance to the Finns of Finland, nor to the patterns of features just described.

There is an Irish type, known to Mr. Hector Maclean, and admirably described by him, which I am disposed to derive from the race of the Cro-Magnon, and that none the less because, like some other Irish types, it is evidently common in Spain, and furnishes, as Maclean remarks, the ideal portrait of Sancho Panza. It is said to be pretty common in the Hebrides, but rare in the Highlands. In the West of Ireland I have frequently seen it; but it is curious, psychologically, that the most exquisite examples of it never would submit to measurement. Though the head is large, the intelligence is low, and there is a great deal of cunning and suspicion.

There are, however, in my lists more than 40 persons who are noted as progthanous, or, more exactly, "having prominent mouths;" ... roughly speaking, about 6 per cent. of the English, 8 per cent of the Welsh, and 20 per cent. of the Irish list. The "Mongoloids" and the "progthanous" overlap each other in six instances; but except in these cases there are very decided points of difference. The latter have longer and narrower heads; their index of breadth is but 76.5, and in the bare skull would never exceed 80. The cheek- bones are much narrower (135 against 141 millimetres), but almost invariably prominent in the face. The usual form of the forehead is flat, narrow, and square; that of the chin, narrow and often receding; that of the nose, oftener concave than straight, oftener straight than sinuous or aquiline, usually prominent at the point, with the long slitty nostrils, which, whencesoever derived, are characteristicof the modern Gaels. The flatness of the temporal region, which comes out in the narrowness of the diameter at the root of the zygoma [bony arch below the orbit of the skull from which the cheekbones rise] gives to the norma verticaolis that coffin- or pear-shape which Daniel Wilson ascribes to the Celts. The hair is generally very dark, and often curly, but the eyes are more often blue or light- or dark-grey than of any shade of brown ...

This is evidently the Gaelic type of Mr. D. Macintosh, whom I rank with Hector Maclean as one of the best observers and recorders of local physiognomy. Macintosh finds these people very numerous in Dorset and Devon, especially toward Exmoor; and several of my specimens came from that quarter. It may be worth notice that there was a large immigration from Ireland into North Devon in the sixteenth century, during one of the perpetually recurring seasons of civil strife in that island ...

This one character of prognathism, taken separately, may be objected to as being of small value; but there is, as I have shown, a very great similarity in other respects among the individuals who present it. It will scarcely do to ascribe it, as is often done, to the effect of misery and oppression on the physique of the race. The average stature of my 34 was 5 ft. 7.6 in. (1.717 metre): my material is taken mostly from the labouring classes, yet in the progthanous lists appears one of the ablest and most distinguished clergymen in Wales. I have also noticed it in the portraits of some well-known Welsh bards; in fact, eloquence, or at least readiness of speech, seems to be a general characteristic of the type.

While Ireland is apparently its present centre, most of its lineaments are such as lead us to think of Africa as its possible birthplace; and it may be well, provisionally, to call it Africanoid, applying the name Atlantean, which has been suggested, to the widely- diffused Ibero-Berber race type, of which it is probably a subdivision, in spite of the wide difference in the form of the jaws between it and the basque type of Zaraus, the best accredited Iberian standard.

Though I believe this Africanoid type to have been of very high antiquity, it must be acknowledged that we have no evidence carrying back its presence, in any of the British Isles, beyond the polished stone period. But the best authenticated ancient skulls from Ireland may have belonged to it; for example, the three from the Phoenix Park tumuli )of which two are figured in the Crania Britannica), and those from the bed of the Nore at Borris. These show the inclination to progthanism to be of remote date in Ireland, as well as the peculiar form of low, straight brow that still prevails there, and which is connected with low, square, horizontal orbits.

Here follows a Comparative Table of Mongoloid and Africanoid Types.

... It has been noted that the great development of the brows, and the transverse furrow on the forehead above them, are shared by this type ["the men of the British bronze race," which persists, according to Beddoe, in "the West of England and in Wales"] with the Australians and some other savage races, as well as by the ancient Canstadt race, who have even been thought to retain in these points a Simian characteristic. Ranke and Kollmann say well, however, that points of likeness to anthropoid apes are distributed variously among the different races of mankind, but that none of them can be taken in themselves to imply intellectual or moral inferiority. King Robert Bruce's skull was of the Canstadt type, and Savanarola's approached it. Certain it is that the British bronze type is found frequently -- I should say with disproportionate frequency - - among our best as well as our ablest and strongest men.


Chapter III. Britain Before Caesar and Claudius

... To sum up this chapter, the natives of South Britain, at the time of the Roman conquest, probably consisted mainly of several strata, unequally distributed, of Celtic- speaking people, who in race and physical type, however, partook of the tall, blond stock of Northern Europe than of the thick-set, broad-headed, dark stock which Broca has called Celtic, and which those who object to this attribution of that much-contested name may, if they like, denominate Arvernian. Some of these layers were Gaelic in speech, some Cymric; they were both superposed on a foundation principally composed of the long-headed dark races of the Mediterranean stock, possibly mingled with the fragments of still more ancient races, Mongoliform or Allophylian. This foundations layer was still very strong and coherent in Ireland and the north of Scotland, where the subsequent deposits were thinner, and in someparts, wholly or partially absent ...


Chapter XIII. Preface to the Tables and Maps

... It may be objected that an Irish surname is insufficient evidence of Irish blood and probable Irish physical type; that an O'Hanlon may be the son of an English mother. But this is very rarely the case: Englishwomen very rarely marry Irish, or at least Catholic Irish, men ...


Chapter XIV. General Commentary on the Tables

When we talk of a race mixed from two or three stocks, we are apt to forget that even these parent stocks were not absolutely homogeneous ... The variations, therefore, in the description I am going to quote, with slight abridgement, from Hector Maclean, are not greater than necessary to correctness: --

"The dolichocephalous [long-headed] Celt," he says, "is of various sizes, but often tall; he is of various complexion, the colour of the skin ranging from a ruddy white to a swarthy hue; the shape of the body is often graceful; the head is high and long, often narrow, seldom broad in proportion; the face is frequently long, and the profile more or less convex; the lips are usually full, often thick and more or less projecting; the chin and lower jaw are obliquely placed, and the contour of the lower jaw, taken from its junction with the neck, is but slightly curved, and often looks to the eye as if it were a straight line; the chin is seldom round, and generally somewhat trapezoidal; the forehead, viewed in profile, gradually increases in prominence from the coronal region towards the eyebrows; face, from the external orbital angels to the point of the chin, long -- a characteristic of which the old Gael, Feinn, or Scots seem to have felt rather proud (see 'Lay of Diarmaid,' West Highland Tales, translated by J.F. Campbell). The nose is frequently large and prominent; eyebrows prominent, long, slightly arched, sometimes closely approaching a straight line; cheekbones large and prominent, eyes most frequently gray or bluish gray, sometimes dark gray or dark brown; hair reddish yellow, yellowish red, but more frequently various shades of brown, of which yellow is the ground colour; sometimes, when it appears altogether black, a yellow tinge is discovered when it is closely examined; when mixed with other types, the hair is coal-black, but hardly ever so when pure. Leg and foot usually well- developed, thigh long in proportion, instep high, ankle well-shapen and of moderate size; step very elastic and rather springing, the heel being well raised and the knee well bent. Quick in temper and very emotional, seldom speaking without being influenced by one feeling or another; more quick than accurate in observation; clear thinkers but wanting in deliberation; they have a fertile and vivid imagination; love the absolute in thought and principle ; dislike expediency and doubt; sympathetic with the weak, patriotic, chivalrous."

Maclean describes with equal minuteness and accuracy another type, which he calls the brachycephalous Celt, and which is, he says, frequent in the eastern and northern parts of the Highlands. In this the head is broad (comparatively), the profile straight, cheekbones borad and large, nose generally sinuous, face tapering rapidly to the chin, which is often prominent and angular; the skin is dark; the eyes deep-set, often small, dark-gray or dark-brown; the hair reddish-brown, red, or raven-black; the lips seldom prominent; the hand square, large-jointed; the chest square and broad; the calf large, and well-formed. The gait is easy and shuffling. These people have strong attachments and feelings, but much forethought and self-control; are gloomy, fervent, humorous ...

Maclean's third "Celtic" type is that of Sancho Panza, already described, and said to be especially prevalent in the outer Hebrides, as well as in the west of Ireland ...

In few parts of Britain does there exist a more clearly marked moral type than in Yorkshire. To that of the Irish it has no affinity; but the Scotchman and the Southern Englishman alike recognise the differences which distinguish the Yorkshire character from their own, but ate not so apt to apptrehend the numerous respective points of resemblance. The character is essentially Teutonic, including the shrewdness, the truthfulness without candour, the perseverance, energy and industry of the Lowland Scotch, but little of their frugality, or of the theological instinct common to the Welsh and Scotch, or of the imaginative genius, or the more brilliant qualities which sometimeslight up the Scottish character. The sound judgment, the spirit of fairplay, the love of comfort, order, and cleanliness, and the fondness for heavy feeding, are shared with the Saxon Englishman; but some of them are still more strongly marked in the Yorkshireman, as is also the bluff independence -- a very fine quality when it does not degenerate into selfish rudeness ...


[Map: Index of Nigrescence]


The Cornish are generally dark in hair and often in eye: they are decidedly the darkest people in England proper; they resemble the Scottish Highlanders in their warmth of colouring ... The point which comes out most distinctly from my head-measurements is the prominence of the glabella and (probably also) of the brow-ridges. To these may be added, more doubtfully, a receding forehead, a head much arched longitudinally, and broad about the parietal eminences ...

The statistics for Wales give several very distinct indications; they represent the Welsh as a generally-dark-haired and often dark-eyed people, among whom the Gaelic combination is common ...

The inferences that can be drawn from my head-measurements respecting the Welsh are but scanty....[W]e may with some certainty put the index of breadth at about 78, somewhat greater than that of the Irish or of the Wiltshire or West Somerset men, but below that of the eastern Englishman....[W]e may infer with less certainty a broad forehead, a small glabella, a somewhat low head, a somewhat short face, and a considerable lateral development of the zygoma. dark complexions, square foreheads, and sinuous noses prevail; noses more or less aquiline are more common that the concave.

But, in truth, the Welsh are anything but a homogeneous race. The diagram of head- breadth indices confirms other lines of probability, and points towards the presence in force of at least two races in South Wales, not thoroughly amalgamated. The characteistics of several types are doubtless smoothed over, and to a great extent neutralised in these averages. Those which come out are not those of the dominant race, the true Kymry, whose purest representatives should be sought in the tall, long- faced, light-eyed, darkish-haired population of Nithsdale, Upper Galloway, and the neighbouring region.

...The account which Giraldus de Barry gives of his countrymen is extremely interesting, and may still, after 700 years, be read with instruction....It presses very hardly on worst points of the Welsh character; but some of the vices which he alleges are those with which their enemies still charge them.

"They are inconstant," he says, "mobile: they have no respect for their oaths, for their promises, for the truth....[T]hey are always ready for perjury."

"They attack fiercely, with much noise; if repulsed, they flee as in terror, but as readily return to the charge. They are given to digging up boundary fences, and removing landmarks; they are continually having lawsuits about land. They are abstinent in need, and temperate by habit; but will gorge themselves at another's expense: no one wastes his own substance out of gluttony as the English do; but they are ostentatious in vieing with others."...

Vengefulness is also noted as a characteristic by Giraldus, and withal love of race and family, regard for high birth, and carefulness about genealogies. This last quality does undoubtedly belong to the Welsh, and makes it strange that they have not contrived for themselves a better system of surnames....

Throughout the greater part of Ireland one distinct type of man decidedly predominates; and to describe it is easy, though to explain its origin and constitution may be difficult....

In the personal observation table for Ireland, the localities are arranged in an ascending scale of depth of colour of hair; and it will be seen from the figures, and from the illustrative maps, that blonds are most numerous on and near the eastern coast, and brunets towards the west, whither they have been driven by successive invasions. There are a few exceptions to the rule, mostly explicable.

Under 30 per cent. of nigrescence come ... the upper classes in Dublin and Cork, with the people of Enniskillen, Youghal, Cloyne, and the neighbourhood, of Cashel and Cahir in Tipperary, of Charleville in Limerick, of Waterford town and Wexford county, and some other parts of Leinster. The index in these cases is comparable with that found in most parts of England; but in no case is it nearly so low as in many parts of the nort and east of that country or of Scotland.

Between 30 and 50 per cent. ranks the general population of Cork and Dublin, of Drogheda and Kildare, of Killarney in Kerry, of Collooney in Sligo, of Joyce's Country in Galway, of some districts about Cork, and of the county of Fermanagh with Western Cavan; also the people of the fisherman's quarter in Galway, called the Claddagh. Most parts of the Scottish Highlands would come in here.

Between 50 and 70 ranks the largest number of districts; viz., the counties of Longford and Leitrim, most part of those of Sligo, Roscommon, and Galway, with the town of Galway and the Arran Isles, Athlone, pettigo in South Donegal, Dingle in Kerry, and Capoguin in Waterford. The indices here equal those met with in Wales and Cornwall. Lastly, over 70 come several districts in the west of Kerry, with Clifden in Connemara, Jar-Connaught, Moytura in the hills between Sligo and Roscommon, and Mallow in county Cork. Such a preponderance of dark hair does not, I believe, occur anywhere in Great Britain; it ranges with that found in Auvergne, Savoy, and Northern Italy ...

The physiognomy of the Irish as distinguished from the English, Welsh, and Scotch, is best studied in the west and south-west, where there has been least immigration. Apart from that, one type probably predominates in almost all parts of the country. Davis well says that it is easily seen to be derived from the cranial conformation. The leading feature is the level eyebrow, surmounting low deep orbits.

... Though there are other primitive types of feature in the west of Ireland, the one already referred to as correlated with the skull-type is by far the most conspicuous ... The nose is generally long and sinuous, except in those (a decided minority) who are notably prognathanous, in whom it is generally of moderate length and somewhat concave: in either case it is pointed and has the true Gaelic nostril, which is long and narrow, and often conspicuously visible. Quite a due proportion, perhaps more, of the fairer people belong to the prognathanous class. This is a little strange, as in the west of England prognathousness goes with dark hair ...

The people of the Aran Isles, in Galway Bay, have their own strongly marked type, in some respects an exaggeration of the ordinary Gaelic one....We might be disposed, trusting to Irish traditions respecting the islands, to accept these people as representatives of the Firbolg [a semi-mythical people of pre-Christian Ireland], had not Cromwell, that upsetter of all things Hibernian, left in Aranmore a small English garrison, who subsequently apostatised to Catholicism, intermarried with the natives, and so vitiated the Firbolgian pedigree.

There are several islands off the west coast [of Ireland], besides Aranmore, which it might repay an anthropologist to visit. I have had the privilege of seeing but one of them, Inismurray, county Sligo. There "the barbarous people received us with no little kindness." Barbarous they were, however, as they grew up, as the "Queen" of the island told me, "all the same as cattles." ...


Final Chapter. Conclusions and Inconclusions

... That in the absence of trustworthy evidence as to a change of colour-type in Britain, in the direction from light to dark, it is best to rest upon the undoubted fact that the gaelic and Iberian races of the west, mostly dark-haired, are tending to swamp the blond Teutons of England by a reflux migration. At the same time, the possible effects of conjugal selection, of selecytion through disease, and of the relative increase of the darker types through the more rapid multiplication of the artizan class, who are in England generally darker than the upper classes, should be kept in view ...

That sundry important problems respecting the Picts; the origin of the modern Gaelic type, and particularly of the prognathous element therein; the complexion of some of the "Celts" of history ... &c., &c., remain yet unsolved ... The physical type of the modern Gael in Ireland and Scotland, and of their apparent kinsmen in parts of Wales and the wets of England, is, on the whole, best accounted for, perhaps, by a cross of the Iberian witha long-faced, harsh-featured, red-haired race, who contributed the language and much of the character ... The great geographical extension of this type in the British Isles makes it more likely that it was generated by a crossing effected on the Continent than that it was produced in situ ...

But a truce with speculation! It has been this writer's aim rather to lay a sure foundation ... to prepare some small part of a solid platform, whereon insight and genius may ultimately build, than himself to erect an edifice of wood and stubble, which may make a fair show for a day, and then be consumed by the testing fire. If these remaining questions are worthy and capable of solution, they will be solved only by much patient labour, and by the cooperation of anthropologists with antiquarians and philologists; so that much of the blurred and defaced prehistoric inscription as is left in shadow by one light may be brought into prominence and illumination by another.

Funny

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Adolf Hitler's Death - CoverUps.com

DID HITLER ESCAPE THE BUNKER?

Because of the fact that Hitler's corpse was never found, rumors, stories and myths have proliferated since the end of World War Two. For many years after the end of World War Two there were more sightings of Hitler, alive in South America, than of Elvis at Kentucky Fried Chicken outlets in the deep South.

Certainly the fires of rumor were fanned by the fact that Stalin informed Truman, Byrnes and Leahy over lunch in Potsdam on July 17, 1945 that "Hitler had escaped."

Keep in mind, this is the same Stalin who also claimed that the Russians had possession of Hitler's corpse.

He also claimed, or Russian KGB files claimed, that Hitler was captured alive, taken to the Soviet Union, and held in a prison/hospital for many years.

So, at one time or another, Stalin/the Russians claimed:

A. Hitler escaped alive from Berlin.
B. Hitler's corpse was found and seized by the Russians.
C. Hitler, alive, was transported to the Soviet Union and kept there, secretly, for years.

http://www.coverups.com/hitler/index.htm


A Pakistani arrives in Houston, Texas. All excited, he stops the first person he meets. "Good day, Mr. American, thank you to accept me in your nice country, and..."

The person interrupts and says: "I am not American, I'm Chinese "

The Pakistani continues on his way and meets another passer-by: "Thank you Mr. American for to let my family and me stay here..."

Again, he is interrupted before finishing his sentence: "American, no !! Mexicano Nationale. See, still wet..."

The Pakistani continues on his way and meets another passer-by: "Mr. American, me thank you for hospitality you give..."

Again, he is interrupted before finishing his sentence: "But my friend, don't you see that I am black? I am African, not American"

"But", answers the Pakistani distressed, "where are the Americans??"

The African looks at his watch and says: "The Americans are all at work."

Thanks Joe!


10 TRUTHS WHITE PEOPLE KNOW, BUT HISPANIC PEOPLE DON'T KNOW:

1. Hickey's are not attractive.
2. Chicken is food, not a roommate.
3. Jesus is not a name for your son.
4. Your country's flag is not a car decoration.
5. Maria is a name but not for every daughter.
6. "Jump out and run" is not in any insurance policies.
7. 10 people to a car is considered too many.
8. Buttoning just the top button of your shirt is a bad fashion statement.
9. Mami and Papi can't possibly be the nickname of every person in your family.
10. Letting your children run wildly through the store is not normal.

11 TRUTHS WHITE PEOPLE KNOW, BUT BLACK PEOPLE DON'T KNOW:

1. O.J. did it.
2. Tupac is dead.
3. Teeth should not be decorated.
4. Weddings should start on time.
5. Your pastor doesn't know everything.
6. Jesse Jackson will never be President.
7. RED is not a Kool Aid flavor, it's a color.
8. Church does not require expensive clothes.
9. Crown Royal bags are meant to be thrown away.
10. Your rims and sound system should not be worth more than your car.
11. Who their daddy is.

Thanks Joe!


Crop Circles Explained

When Bill Masterson unearthed an old WW2 German bunker while drilling a well on his farm, he never imagined what he had found!

Documents from the bunker describe a Nazi spy communication scheme that was heretofore unknown. The documents describe signals used by the Nazis that match the crop circles found in England.

With this new information, English authorities have determined that there are at least five, and possibly as many as twenty, Nazi spies still at large in England. By decoding the circles, they are desperately in need of clean socks, smokes and "enigma oil" (whatever that is).

Apparently, these spies had lost communication with their German handlers and believe the war is still going on. Without receiving the proper "halt" codes, these spies assume that news of the German defeat and war end are lies and propaganda.

English authorities are considering various methods to convince the spies to "halt" but progress on uncovering them is likely to be slow, as there is a large population in England in need of clean socks.

Chuckle.



Racial Tender Loving Care

Racial Tender Loving Care

by


Richard McCulloch



From fairest creatures we desire increase,
that thereby beauty's rose might never die.
William Shakespeare, Sonnets I
No man is an Iland , intire of it selfe; every man
is a peece of the Continent , a part of the maine ; if
Clod bee washed away by the Sea , Europe is the lesse,
as well as if a Promontorie were, as well as if a Mannor
of thy friends or of thine owne were; any mans death
diminishes me, because I am involved in Mankinde ; And
therefore never send to know for whom the bell tolls;
It tolls for thee .
John Donne
The Hegemony wrested from the enemy, the freedom won
from the malice of the monster, the life energy released from
the toils of the tyrant Holdfast -- is symbolized as a woman.
She is the maiden of the innumerable dragon slayings,
the bride abducted from the jealous father,
the virgin rescued from the unholy lover.
The Hero with a Thousand Faces , Joseph Campbell, 1949

The Nordish (Northern European) race is much like a garden. It is a select collection of life in the midst of the greater assortment of life outside its boundaries. Like a garden, it is a living and growing thing, or should be. Its life and growth are not guaranteed. It can wither and die. To flourish it must be lovingly tended and cared for. Its recessive genes are like vulnerable flowers that must be kept separate and safe from the other life forms that might overwhelm and destroy them in competition for the same patch of earth. The garden gives them a protected environment. The gardener cannot allow the other life forms into the garden or they will choke and replace the life that grows there. The proper place of the other life forms is outside the garden. If they get inside the garden they must be removed or they will kill it.

But the Nordish race, like a garden, needs more tending and care than just protecting it from those competing species that would replace it. It needs to be nurtured, guided and directed, and given the conditions it requires for healthy growth and well-being. It must be preserved from all the elements and forces that could diminish or destroy it. Some people care only for their own little part of the garden, their own children, and their own family and circle of friends. The race is the garden as a whole, which must be preserved and nurtured with tender loving care or none of the parts will long survive alone. Its gardeners are those who have extended their love and care beyond their own little part of the garden to the garden as a whole. The prize flowers -- the finest, most beautiful, most highly developed and valuable -- should be given particular care, lavished with the special attention and concern of the gardeners. The Nordish race is like a garden of beautiful flowers, "beauty's rose," and its existence, and its esthetic ideal, must be treated with racial tender loving care so it will increase, and never die.

The Nordish race is a synergistic entity. The whole creates an effect greater than the sum of its individual parts. It is not an atomistic collection of unconnected individuals. All are interconnected to form an organic whole, the actions of each affecting the whole, separate threads woven together to form a fabric. Any action of one that lessens, diminishes or is destructive of what they are, of their essence or being, has the same effect on the race as a whole. Like ripples in a pond, the effects of their actions ripple out, reverberate and influence the race as a whole, even if only by setting an example -- good or bad -- for others to follow. The more racially valuable and important the individual is, the greater is the effect of their actions or behavior.

Social or racial customs influence behavior, and are themselves the result of the cumulative behavior of the individual members of the society or race. The failure of one to uphold moral standards and racial values has, by the influence of its bad example, a diminishing effect on the whole, weakening the strength of the racial fiber. Unhealthy or immoral actions that lessen one individual also lessen the race as a whole. They send ripples of harm through the threads of the racial fabric, influencing others and lessening the existence and health of the whole.

No man or woman is an island. We are all part of a larger body or entity. Our race is the larger entity, the continuum of life of which we are a part. We are a temporary manifestation of the genes it has bestowed on us, which we are obligated to return to the continuum undiminished for future manifestations. Many are unaware of this simple fact, or are aware of it only in a vague and unfocused way. They fail to make the connection between the distinctive traits which they value and the race which is the source of those traits, from which they come and of which they are a part. They do not see their own racial nature and identity, their place and role in Creation and Life, who and what they are, their purpose as a part of the whole of their race, as a link in the chain of generations between past and future. They fail to appreciate their racial role and responsibility to preserve those traits and pass them on to the future generations of the racial-genetic continuum.

The separation of the individual from the whole of their race creates an unnatural schism in values and interests, divorcing the narrow interests of the individual from the broader racial interest. This results in well-being and salvation being perceived solely in terms of the individual, as personal salvation and well-being, not in terms of the salvation and well-being of their race as a whole, their branch of Creation, the life of which they are a part and which continues their life. Those who value, care for and love their race and its traits, who are so involved in it that they feel any loss, pain, harm or diminishment to it as their own, suffer and grieve in concert with it, knowing that they and their race are one, and that when the bell tolls for their race it tolls for them also.

One of the characteristics of life is reproduction. All living things reproduce themselves. The reproduction or recreation of life enables it to continue beyond the current generation. Reproduction is the primary activity and purpose of life. In nonsapient life forms reproduction is ruled by instinct. In sapient life reproduction is, or should be, intentional, a matter of conscious choice and deliberate decision. Decisions involved in reproduction, the creation of new life, are the most important decisions of life. The cumulative effect of these decisions determines the composition of the next generation, and the course of evolution.

Whether or not to have children, who with and how many, whether to create new life, what life to create and in what quantity, are the fundamental choices and decisions of life. Many make these decisions with the belief that they affect no one beyond themselves and are strictly their own affair. But these decisions make the future. The composition and content of the future generations of the race, the course of evolution and the direction of Creation and Life, are determined by such seemingly mundane matters as what children, or whose children, are born, who reproduces and who does not. Those who reproduce themselves successfully cause life to evolve in the direction of their traits. Evolution moves toward those who reproduce themselves successfully and away from those who do not. When those of above average beauty or intelligence have a below average birthrate life will evolve away from these valuable traits. They will decrease rather than increase, diminished in both quality and quantity.

Successful reproduction must be successful in terms of both quantity and quality, type or kind. In terms of quantity, the replacement rate in the modern Nordish population is 2.1 children per woman. This replacement rate can be regarded as the rate, or position, at which no evolutionary or population change or movement occurs. It maintains the status quo. For change or movement to occur the number of children must be either above or below two. Change will occur in the direction of an increase in the traits of those with more than two children; in the direction of a decrease in the traits of those with less than two. Drastic change, or reproductive failure, occurs in the case of those with no children -- in the direction of negation or nonexistence of their traits.

In terms of quality, type or kind, successful reproduction can only occur with a mate who is of similar racial-genetic type or kind, with compatible genes and traits, as oneself. Having many children of a different racial-genetic type than oneself, with different traits than oneself, is -- in terms of racial reproduction -- the same as having no children, for one is not successfully reproduced in children that are so markedly different from oneself that they are outside one's race. Individuals, and their traits, are only lost to their race if they fail to reproduce. In racial terms there are two types of reproductive failure -- having no children, and having children with a genetically incompatible partner whose traits negate or diminish one's own.

The purpose of each generation in the racial-genetic continuum or evolutionary line is to successfully reproduce, recreate or continue itself, to pass on its genes undiminished and undiluted to its successor generations. This can only be accomplished by the mating of like with like, each with its own kind. This is genetic morality, serving the interests of one's genes by providing the most favorable conditions for their continuation into future generations.

Reproduction is the only activity that creates new life, and is necessarily the central and most important activity of life. The decisions affecting reproduction are based on values. Pro-Life values serve the cause of Life. They are the values of continued life and existence for one's racial-genetic line and kind, the values of reproduction, the values of Life. Anti-Life values do not serve Life but oppose it, or attempt to deny and evade it and the duties and responsibilities it imposes. They are the values of those who choose not to reproduce themselves or their genes, the material of Creation, the stuff that made them. They are the values of nonexistence and racial death.

But genes belong not only to the individual. They belong to the race and Creation. When an individual who possesses valuable racial-genetic traits does not successfully reproduce, they not only negate their own continued existence but diminish the continued existence of their race as well. All of the genetic traits and gifts, qualities and characteristics, physical and mental, that are so admired and enjoyed, are not just individual traits. They are racial traits, unique characteristics of a particular race, capable of being reproduced and continued through time down through the generations, inherited from ancestors and passed on to descendants.

All genetic traits come from the race and belong to the race. If they came from any other race they would not be what they are, and we would not be what we are. The beauty of the racial esthetic ideal belongs primarily to the race, only secondarily to those who embody it in the existing generation. Those of the present generation who possess valuable genetic traits are only their temporary possessors, custodians or stewards, enjoying their benefits and entrusted with the responsibility to take good care of them and reproduce them successfully, not misuse them or cause them to be lost. If they abuse the traits handed down to them over thousands of generations of racial evolution, causing those valued traits to end with them, they will deny their continued existence to the generations of the future.

Racial-genetic traits are ended or destroyed by nonreproduction. Misreproduction, or racial intermixture, which negates the racial-genetic traits of those who engage in it, is one form of nonreproduction. If the racially-mixed children produced by it are separated from the race, and prevented from being mixed with it, its effects are no more damaging to the race than the individual having no children at all. Having no children negates the traits of the childless individual, but ends there and does not spread the harm to the traits of others. Having racially-mixed children also negates the racial traits of the Northern European parent, and if the children are assimilated by the race of their non-Nordish parent, and not the Nordish race, the harm to the Nordish race also ends with the loss of the individual involved, and the traits of the race as a whole are not further harmed or endangered. But if the non-Nordish children, whether adopted or racially-mixed, are raised by the Nordish parent within the Nordish race, and assimilated or mixed into the racial-genetic continuum or evolutionary line of the Nordish race, the racial-genetic harm is spread into the racial body and alters, lessens, diminishes and negates the traits of the race as a whole, violating its right to racial life.

To accept members of other races, of other racial continuums and evolutionary lines, with other racial traits, into the social body is ultimately to accept them into the racial-genetic body, to accept the intermixture of one's racial-genetic line -- one's traits -- with them and with what they are, to be altered in the direction of what they are, and to become what they are. Such an act of acceptance violates the right of the Nordish race to the conditions it requires for continued life. It is a racially destructive, genocidal act which no individual has a right to do. Since it is destructive of a branch of Creation, of Life and of nature, and involves the interests of many generations, past and future, it is also an act which no one generation has a right to do.

In the metaphorical symbolism of the virgin and the dragon, the virgin -- or woman who has not yet reproduced -- represents the source of new life which has not yet fulfilled its existential purpose to create new life, and the dragon the anti-Life forces which work to prevent the creation of new life. The dragon does not have to consume or physically kill the virgin to prevent her from creating new life. In the ancient stories it frequently prevents her from fulfilling her mission by imprisoning her, by hoarding her as part of its hoard of treasure (the most valuable part), keeping her from those with whom she could join and create new life. In the present situation of the Nordish race, the role of the dragon is performed by all those forces and elements, persons and ideas, institutions and values, cultural and social influences that prevent or discourage Nordish reproduction and suppress the Nordish birthrate. The dragon, or its numerous servants, can take the guise of an ideology that promotes childlessness, a lifestyle incompatible with the creation or raising of children, or the persons, institutions and media that advocate such anti-Life and anti-Creation ideas and values.

This generation is a temporary and transitory manifestation of the racial-genetic continuum, passing on its traits to the next generation as they were passed on to it by its predecessors.Some members of the Nordish race are bearers of more valuable genetic traits -- physical and mental, in beauty and intelligence -- than others. Some embody and personify the purest essence of the race, its unique genetic traits and characteristics in their most racially distinct and valued form. These individuals are concentrations of racial-genetic wealth, racial-genetic treasures, the most precious examples of their kind, the center or heart of the race by which it is defined and without which its existence would lose most of its meaning, the personifications of the racial ideal toward which the race seeks to evolve as its goal and destiny, the meaning and purpose of its existence.

Those who embody the racial ideal, in body and mind, are the caretakers, custodians or stewards of the racial-genetic treasure that is the ideal, that has been entrusted to their care in this generation by their ancestors in whose care it was entrusted in preceding generations. Their responsibility in their turn, as it is in the turn of each and every generation, is to pass on the legacy of racial-genetic treasure entrusted to them to the next generation -- whole, complete and undiminished and, if possible, increased. If they allow it to be lost or lessened, wasted or consumed, by irresponsible behavior and lack of care, concern or appreciation, it is a loss not only to them, but the gravest loss of all to their race, its present being and future existence. They are the center of their race, and their preservation, salvation and reproduction is of the greatest racial importance. The loss of some on the racial periphery is a racial tragedy, but the loss of one in the racial center is a racial catastrophe. The former are wounds to the limbs of the racial body. The latter is a wound to the racial heart. The former are painful, but the latter are racially fatal. Those in the racial center personify the concentrated essence of the race, the most distinct from other races, the most evolved on the racial line of ascending life, and the most difficult to recreate or replace if lost. They are not expendable.

In the biblical "Parable of the Three Talents," three servants were each entrusted by their master with the care of an equal amount of wealth. The two servants who increased the treasure entrusted to their care were both praised and rewarded in proportion to the amount of the increase. The servant who did not increase the treasure entrusted to his care, but did not lose it and returned it to the master undiminished, was criticized for dereliction of duty and failure to fulfill his responsibility. The parable does not inform us how the master would regard a servant who allowed the wealth entrusted to his care to be diminished, lessened, wasted or lost, but the implication is clear that such wanton carelessness would be considered the gravest breach of trust.

So it is with the racial-genetic treasure, the greatest form of wealth in Life and Creation, that is entrusted to the care of those who are the bearers and embodiment of the racial ideal. The good servants of Life are those who increase, by successful reproduction, the racial-genetic wealth entrusted to their care and stewardship. The bad servants of Creation are those who cause or permit the racial-genetic treasure in their care to be wasted or lost through their lack of concern, appreciation or love. They not only waste, diminish or destroy themselves and what they are, but also a very valuable part of their race, Life and Creation, a racial-genetic treasure that is a legacy from countless preceding generations in the evolutionary line and racial continuum, the heart and soul of their race.

No individual is an island. All are interconnected parts in the existence, life and being of their race. All are interconnected links in the evolutionary line or genetic continuum of their race. The racial-genetic treasure of one is also a part of the race, that comes from it and belongs to it. If that treasure is wasted, diminished or lost, whether by intent, neglect or ignorance, the race as a whole is diminished by the loss of an important part of its being. To the extent that a person is the beneficiary of a legacy of racial-genetic wealth, they are equally the trustee of that legacy. This is the covenant between the generations of their kind -- past, present and future. It is the covenant of Life and Creation.

Those who are the stewards, custodians and caretakers of the most valuable traits of the race in body and mind, its racial-genetic wealth, have the greatest responsibility to reproduce themselves and their traits successfully. It is from them that the race desires increase. To do this they must have three or more children with a mate of their own kind, whose racial-genetic traits are similar to, and compatible with, their own. Unfortunately, many Northern Europeans who are the beneficiaries and trustees of racial-genetic wealth -- in beauty, talent or intelligence -- have little concern for its perpetuation and continuation, with its waste or loss, diminishment or destruction, as the all too frequent consequence. They do not appreciate the importance of their reproduction, that their choice of whether or not to have children, and their choice of a mate to have children with, determines the composition and content of the future generations of their race, what persons will or will not be created, will or will not exist, whether they will be like them, of their kind, or not like them, of other kind. It determines the genetic legacy that will be left to posterity.

It is a tragic fact that many Northern Europeans of great beauty, who personify the esthetic ideal of their race (including many actresses and models celebrated for their Nordish esthetic traits), who are often lavished with attention and praise for their Nordish good looks, and who themselves often lavish so much concern and effort on the care of that beauty, so that its care almost directs their way of life, frequently have no concern, and make no effort, to reproduce that beauty. The result is that they often have no children, or they have children with a mate whose racial-genetic traits are incompatible with their own, with whom they cannot reproduce their beauty but only negate it, cannot have children in whom their beauty is continued and perpetuated, but only diminished or lost. They are often proud of their beauty, but it is not their creation. They are only its temporary beneficiaries and trustees in this generation. It is a creation of their race, from which it comes and to which it belongs, passed on to them by their ancestors with the duty to pass it on undiminished to their descendants. They often use their beauty for their own benefit and enjoyment, to achieve their own ambitions and desires, but in matters of reproduction they treat it with careless disregard, neglect or indifference, or misuse and abuse it by joining with a mate whose traits negate their own.

This careless nonreproduction -- or misreproduction -- of those with valuable racial-genetic traits is not a new problem. The Roman emperor Augustus contended, with little success, against such practices among the patricians of his time. Shakespeare was concerned about such tendencies in the English nobility of his generation, and addressed the subject with sensitivity and eloquence in his first seventeen sonnets, since known as his "procreation sonnets." It is most common in periods of social and cultural pluralism, when the old customs and values that encouraged reproduction have weakened and are challenged by competing standards of sexual morality that conflict with family and procreation values.

The customs, values and ethics of reproduction are necessarily connected to, affected by, and dependent upon the customs, values and ethics of sexual morality and conduct that comprise the sexual culture. Sex is the means of reproduction, and sexual attitudes and behavior affect reproduction. The code of sexual morality and conduct most favorable to reproduction is that which encourages stable, permanent, secure, mutually faithful and monogamous relationships between male and female, in which the parents can concentrate their energy and attention on providing a healthy and wholesome environment for the birth and development of their children. Such a code of sexual ethics and behavior is the sexual culture of family or procreative values.

The sexual culture of the Nordish race is presently in a state of disarray and confusion. The lifestyle of unstable and temporary sexual relationships, with a series of sexual partners, that was formerly limited to a sexual subculture, has grown in influence and following over the course of the last several generations. It has become a sexual counterculture, competing with the traditionally dominant, mainstream sexual culture of family and procreation values, offering an alternative lifestyle that has achieved social and moral acceptability. It is the sexual culture and lifestyle of the playboy and playgirl, of transient, superficial and disposable sexual relationships, busily filled with secondary interests and activities, but empty of the most important, central and primary activity of life -- successful reproduction. It is a life-style that conflicts with the values of parenthood, of having and raising children and reproducing one's racial-genetic traits. In the content of such cultural influences as novels, motion pictures, television programs and popular music it has become the prevailing, dominant sexual culture, replacing family and procreation values as the mainstream.

Those who have joined this sexual counterculture and practice its values are the prodigal sons and daughters of the Nordish race. They have become sexual spendthrifts, spending and wasting their substance and content -- the racial-genetic treasure accumulated over the course of many ancestral generations -- in the frivolous pursuit of transient and shallow pleasures. They may believe that their behavior causes no harm, to themselves or to others, but it does cause harm to both -- to themselves in their own racial-genetic death, and to their race as a whole by its diminishment through the loss of the racial-genetic wealth they contain, which will not be passed on to future generations.

Beyond themselves and their own loss, their behavior causes harm by the influence their example has on other members of their race. The sexual counterculture, and the moral environment it engenders, is produced by the cumulative effect of the sexual behavior of all those who practice its values. Its influence has caused the loss, by nonreproduction, of many valuable Northern Europeans, and all who have contributed to its influence by their behavior and example must share the responsibility for this loss. It has created a moral and sexual environment that discourages the successful reproduction of the Nordish race and has drastically lowered its birthrate, preempting the creation of new life at its source and preventing the existence of many who could have lived, and would have, if the moral and sexual environment had been more favorable to procreation. Further loss and harm can only be reduced if the prodigal sons and daughters return to their race -- after wasting many of their best reproductive years -- to reproduce themselves before it is too late. For some, participation in the sexual counterculture is only a stage of life limited to their adolescence and young adulthood, after which they move on to a permanent relationship with family and procreation values. But too many fail to move on before it is too late, and their content -- their racial treasure -- is forever lost, and their race is forever lessened by their loss.

The sexual counterculture has been a slippery slope to reproductive ruin for many valuable Northern Europeans. It has led them into a reproductive wasteland of recreational sex that does not recreate life, and sexual consumerism that does not produce life but only consumes it, where the goal is to sexually consume, possess, try or sample many partners and experiences without becoming emotionally involved or attached, and the creation of children is only considered as something to be prevented. This lifestyle often degenerates into wantonness and the carnage of sexual warfare, where the emotionally numb, cold and unfeeling are the "winners" of a Pyrrhic Victory in which all are reproductive losers and evolutionary failures, defeated by their childlessness. They bury themselves, and with them bury a valuable part of their race. All within the race are interconnected, and all are losers when a treasured part of it is lost.

Many of those who have rejected and scorned the responsibilities of reproduction and parenthood attempt to give meaning to their lives by adopting an ideology, philosophy or view of existence in which children have little meaning or importance, but are only an unnecessary and undesirable interference, inconvenience or expense. In complete conflict with family and procreation values, they deny the importance of the creation of new life, and thereby deny the importance of Life itself. Children are the continuation of Life. To refuse to reproduce and have children is a betrayal and revolt against Life, against Creation, against the race that bore us and from which we came, against the future generations that depend on us for their creation, and against our ancestors whose commitment to reproduction and parental responsibility, and acceptance of their mission and purpose in the continuation of the generations, made our own existence possible. It is the supreme act of ingratitude and unappreciation. Those who have no appreciation or love for that which made them, the source from which they came, and no desire to continue its existence, are without gratitude. The greater the value of their racial-genetic endowment the more ungrateful is their refusal to procreate.

The dragon -- the allegorical symbol for all the persons and institutions, elements and influences, ideas and values that seek to end Nordish existence, to destroy or preempt Nordish life, to prevent the creation of new Nordish life or negate those who already live -- has many servants. Those Northern Europeans who conform to the ideas and values of the dragon are both its servants and its victims. Those who refuse to reproduce themselves are among its servants, and may also be among its victims, as it may be the source of the values and other influences causing their refusal. Those who misreproduce themselves through interracial mixture are often victims of its ideas and values, beliefs and conceptions, which they accept at the cost of their own negation, and the negation of a valued part of their race.

As the dragon of the allegory knows, woman is the source of new life. The allegorical virgin is a woman who has not yet performed her existential role to create new life, who has the ability to create life for the benefit and continuation of the race but has not yet used it. The creation of new life is the most important, central and primary purpose of life. All else is secondary and peripheral to this purpose. Both man and woman, husband and wife, serve this purpose. The man's role is that of the gardener or husbandman, to tend, nurture, husband, protect and care for the woman and the new life. Those men who cause women of great racial value to be lost, who prevent them from reproducing or cause them to misreproduce, who hoard or waste their ability to create new life and prevent that ability from being used and fulfilled, who use their influence over them to discourage them from having children, who misuse them for their own benefit but block their use for the benefit of their race and continued life, are among the most harmful of the dragon's servants.

As servants of the dragon, such men are examples of the tyrant Holdfast, who hoards wealth or holds it fast to himself, keeping it from being used for the benefit of Life and Creation. They can be men who are a good racial-genetic match for the woman they have taken as their partner, who could successfully reproduce with her and create new life like themselves, but who do not want to have children, and so prevent her from creating life and fulfilling her purpose. Or they can be men whose racial-genetic traits are incompatible with those of the woman they have taken, whose traits can only diminish or negate hers, not reproduce or continue them, who prevent her from reproducing her own race and kind, but often misuse her to miscreate children of a different race and kind than herself. Whether a man of her own race and kind or of another, both serve the dragon by preempting the creation of new Nordish life at its source, preventing the woman who is its source from performing her existential role. The effect of their actions and influence is to prevent a woman who could have had valuable Nordish children from having them, who could have created valuable new Nordish life from creating it, causing them to fail to reproduce themselves successfully, causing them and their traits to not be continued into the future, but to be lost with them, to the diminishment of their race as a whole.

Other servants of the dragon include the numerous social philosophers, cultural activists, ideologues and celebrities who urge Northern Europeans, by word and example, not to have children, not to create new Nordish life, teaching them that Nordish nonreproduction is better, and more moral, than Nordish reproduction, that few Nordish children are better than many, and none are better than few, that the best child is a non-Nordish child, and the best Nordish child is a non-existent one. They include all those who mislead and misdirect the Nordish race, as individuals and as a whole, toward their diminishment or negation and away from their procreation and salvation, who instill them with misconceptions about who and what they are, about their race and its interests, and who teach them that it is wrong for them to care for and love their race, but to approve of its destruction, and regard those who disapprove as evil.

The main road of life is the path of continued life, of procreation and successful reproduction. It is the road on which we create new life of our own kind and pass on our traits to future generations of our race. That is salvation, and it is the destination of life. To stay on the main road is to proceed with all possible safety and certainty toward that destination. To stray from the main road, to wander onto the backroads or into the woods, the wasteland and wilderness, is to venture into the realm of existential danger where successful reproduction is imperiled, to become easy prey for the dragon and the wolf (the allegorical sexual predator who seduces its prey away from a lifestyle consistent with successful reproduction), to risk being lost in the woods and never finding the way back, and never reaching the destination -- the renewal of life.

The road of life is the road of virtue. Morality or virtue must have a point of reference, standard or goal by which it can be measured. The continuation of life through successful reproduction is the goal, purpose and end of life, and the point of reference or standard by which morality and virtue should be measured. Sex is the means to that end. Sexual virtue is sexual conduct and values that are consistent with the goal of successful reproduction, that are life-creative, pro-Life and pro-Creation, that fulfill the mission and responsibility to procreate and pass on valuable traits undiminished to the successor generation.

The duration of the process of creating new life, of raising children, is much longer than the sexual act that conceives it. It may require two decades or more of parental help, support, care and love. Virtue serves this prolonged period of creation by forming a permanent bond between the mother and father, creating a stable, secure, helping, caring and loving family and social environment in which the child can grow into a healthy adult fully prepared to create new life in their turn. Virtue is conduct and behavior, lifestyle and values, consistent with this purpose, conducive to the formation of a permanent, stable, secure, healthy, trusting, caring and loving mother-father relationship and family environment. The male-female relationship that is involved in the creation of new life should take priority over those that are not. It should be distinguished as the central relationship of life, to which all others are peripheral. Sex, the means of creation, is also the means by which the central relationship should be distinguished from all others, and should be limited to the central, life-creative relationship through which we fulfill our existential purpose. All other life activities, no matter how important, from sports and art to science and the search for God, are secondary to this purpose. Without it all other activities would cease, as there would be no new life to engage in them.

Sexual activity outside of a permanent, life-creative relationship has a weakening effect on sexual bonding and family relationships, leading many persons of great racial-genetic wealth away from the values and lifestyle of successful reproduction, harming them and their race as a whole by their loss. The race is the biological body, the living organism, of which we are a part, each with a role to play, a purpose to perform as a part of that body. It is the physical manifestation of the genetic stream, both the product and the carrier of the stuff of which we are made, which our ancestors passed on to us, making us, and which we are charged to pass on undiminished to our descendants, making them. This is our evolutionary responsibility, our duty to our race, Life and Creation. Those who violate virtue too often fail in this responsibility, to the lessening and diminishment of their race as a whole.

Unfortunately, racial-genetic wealth, unlike material wealth, can be taken to the grave with its possessors, and is buried with them if they fail to reproduce themselves successfully, impoverishing their race by its loss. The social, cultural and moral environment is shaped and formed by the cumulative effect and influence of the actions, values, conduct and behavior of all within it. Some have greater power and influence in shaping the environment than others, but all contribute, by their action or inaction, to a greater or lesser degree. When a person of great racial-genetic quality, value and importance is lost because of their acceptance and practice of the lifestyle of childlessness, all those who -- by their actions, behavior, values or influence, whether as parents, teachers, friends or "lovers" of the one who is lost, or only as members of their environment -- contributed to the promotion of that lifestyle, by word or deed, by advocating it or participating in it, share the responsibility for their loss, for their racial-genetic extinction and death.

All members of the race are interconnected. Those who believe they harm no one other than themselves by their anti-Life lifestyle and anti-Creation sexual ethics and behavior are sadly mistaken. Their actions have effects beyond themselves, for which they are responsible. They have effects on their children (including the ultimate effect -- whether or not they will even have children, whether or not their children will even exist or live), on others they influence by their example, values and conduct, and on their race as a whole. Many suffer for their sins. Their self-destructive behavior sends out ripples of harm throughout the racial body, a chain-reaction that touches the lives of many, diminishing the race morally and spiritually as well as physically.

All activities which prevent, discourage or interfere with successful reproduction are part of the process of death, of racial death, the negation of one's genetic traits. This includes many activities which are widely described or regarded as "living" or "enjoying life" but are actually harmful in their effects on successful reproduction. Such activities are anti-Life, and however pleasurable or exciting their short term effects might be, as their product is not life but death, so they should be viewed not as "living" but as dying. The bed shared with an "unholy lover" -- one with whom one will not or cannot successfully reproduce oneself -- is not a bed of life but, to the extent that it leads one away from successful reproduction, a bed of racial-genetic death, a racial death bed. Too many Northern Europeans have killed and are killing themselves with what they believe is "living" but is actually dying. In doing so they are also killing the Nordish race.

The purest and greatest act of Nordish racial preservationism is the creation of new Nordish life. The creation of Nordish children is the renewal of Nordish life, the ultimate pro-Nordish act. The higher and finer their racial quality and value, the more the Nordish race is enriched and benefited by their creation. The ultimate anti-Nordish act, the act most harmful to the Nordish race, is to refuse or prevent the creation of new Nordish life, either by noncreation or the miscreation of intermixture. The refusal to create Nordish children prevents Nordish life from renewing itself. It preempts Nordish life at its source.

The greatest act of both self-love and racial love is to join together and have children with one whose racial-genetic traits are similar and compatible with our own. Until we reproduce ourselves -- for so long as we are capable of reproducing ourselves -- our future is more important than our past. Our reproduction, or failure to reproduce, and who we reproduce with, is the most important decision or choice, action or inaction of our lives. It determines the future of our race and the course of its evolution. By having children of our own kind we defeat death. Our life wins. We and what we are continues to live. By failing to have children of our own kind we are defeated by death, negated by racial death. Our life loses. Our racial-genetic traits are lost. We and what we are die. Death wins. The potential for immortality, for eternal life for us and our kind, is embodied in our children and the children of our kind. They are our life renewing itself.

Virtue serves Life. It is life-serving. Sexual virtue is sexual conduct and values that are life-serving, life-creative and life-sustaining. Virtue limits sexual activity to marriage, the life-serving and life-creating relationship that fulfills the covenant with Life. It prevents the tragic waste and loss that occurs to Life whenever sex is divorced from its life-serving purpose, and its effectiveness as a bonding force for life-creative and life-sustaining relationships is weakened.

Virtue is conduct and values consistent with the goal of successful reproduction. It is ethics and behavior consistent with the intent of having children and forming a healthy and wholesome environment for their growth and development. It is a lifestyle that plans for children and for the conditions that will be most beneficial for them. It is the selection of a mate, a life-creation partner, whose racial-genetic traits are compatible with one's own, with whom one can successfully reproduce oneself and one's own kind. It is pro-Creation and pro-Life conduct and values.

Virtue should be assisted in the renewal of racial life by cultural and economic conditions and influences that favor the creation of new life. The race should have a religion that considers it and its vital interests to be important, and promotes the renewal of its life. The race should have reverence for itself, for its beauty and virtue, its spirit and genius, and hold its life as its highest value.

Healthy, monoracial societies are vitally interested and concerned with the successful reproduction of their members, properly regarding this activity as the central and primary purpose of life. To maximize the extent of successful reproduction, and minimize the extent of reproductive failure and racial-genetic loss, they instill the values of sexual virtue, the values that are most conducive to a lifestyle of marriage, family and children, and warn against the dangers of deviation from the path of virtue (often through the medium of allegorical stories).

With the growth of the sexual counterculture and the acceptance of alternate childless lifestyles competing with the lifestyle of family and procreation values, the power of social custom to promote permanent male-female bonding and successful reproduction has been greatly weakened. The only other power that can form and hold male-female bonds together and create new life is love. Not the promiscuous love of generalized libido, but romantic love that is fixed on one person, the true love of the poets that is deep and abiding, that endures even time. The erosion of social custom makes the Nordish race more dependent than ever on the power of love to bond men and women together and create children. The high divorce rate, high unmarried rate and low birthrate are not only signs of the weakness of procreative social customs, but also of the weakness of our love.

Our love is not yet strong enough to fill the void left by the decline of social custom. Perhaps this is because we cannot depend on the romantic love between a man and woman to perform the task alone, in isolation and without help. Perhaps romantic love would be more effective as one part of a larger environment of love, surrounded by many other forms of love, all supporting it and working for the same purpose. Perhaps we need more than just love for our partner. Perhaps we need love for ourselves, for our children, for our ancestors and descendants, and for our race as a whole. Such a varied source of love, all promoting successful reproduction, would provide a more complete source of motivation than one form alone.

If the Nordish race is to continue itself, if it is to be saved and survive, it must learn to love itself, to value itself and what it is, to care for its vital interests and well-being. It must re-learn much of what it has been taught about itself, re-learn how to think about itself from the manner in which it has been conditioned, identify and reject the many misconceptions and anti-Nordish ideas and values with which it has so long been indoctrinated to the detriment of its vital rights and interests, threatening its very existence. It must learn that it is not immoral or evil for it to value, care for and love itself and what it is, but vital, natural, pro-Life and pro-Creation, the highest form of morality, virtue and love.

If and when the Nordish race comes to love itself, to regard itself and its existence as important, it will oppose that which would cause its diminishment or destruction, whether racial intermixture and replacement or nonreproduction. This is the love that saves, the love that preserves, the love that serves. It is the love that cures the madness that causes destruction. It is the love that gives us the miracle of life.

In the ancient allegories of virgins and dragons, heroes and beasts, the salvation of life often depended on the power of love. The answer to many riddles, the passing of many tests, and the successful completion of many quests depended on love and virtue. Such love and virtue is what the Nordish race needs to answer its riddles, to pass its tests, and to fulfill its quests -- the riddles, tests and quests of life. It needs the tender love and care of those to whom it gave existence and life, and who give it existence and life, those whom it gave everything they are and everything they have, and who give it everything it is and everything it has. It needs racial tender loving care from those who are what it is, those who are itself. Only such love can save its life.