Nordicism Revisited
by A James Gregor
Disclaimer: In a time when discussions on race and ethnicity are ever-evolving, it becomes crucial to critically evaluate the historical ideologies that have shaped these conversations. Nordicism, an ideology that posits the superiority of Northern European heritage, is one such belief system that has come under intense examination. A significant moment in this critical discourse was heralded by A. James Gregor's thought-provoking critique in his essay, Nordicism Revisited. Gregor, renowned for his thorough examination of racial theories and fascism, introduced a novel perspective to the Nordicism debate. In 1961, he labeled Nordicism as a "philosophy of despair," highlighting the ideology's intrinsic pessimism and tendency towards isolation. According to Gregor, Nordicism's fixation on racial purity was a path leading not to enlightenment, but rather to a profound sense of futility and disconnect.
I strongly suggest starting with this:
It is said of the Bourbons of France that neither in times of prosperity nor of adversity did they forget or learn anything. The same can be said of the "Nordicists" of our time, who, if they have forgotten nothing, have certainly managed to learn nothing.
Nordicism involves the belief that men of the "Nordic Race", tall, slender, fair-skinned, blond, blue-eyed, narrow-faced and long-headed individuals, are qualitatively superior to the rest of humanity. They are the creators of civilization, and their death marks the end of civilization.
Now the heyday of Nordicism has, of course, long passed. The impression that Madison Grant[1] and Lothrop Stoddard[2] made on American thought has practically disappeared.
Europe enjoyed a similar period of Nordic literary ascendancy, and of all the authors who devoted time and diligence to the "Nordic Hypothesis", it was Hans FK Guenther who led the most aggressive "scientific" wing of the [Nordicist] movement during the years between wars. Germany, and later Europe, was truly flooded with books and pamphlets written by him [3].
In 1927, to meet the accelerating demand for Nordic literature in Anglo-Saxon countries, Methuen published an English version of the second German edition of Guenther's Rassenkunde Europas and called it The Racial Elements of European History . In 1934, the name of Hans FK Guenther had been inscribed in the pantheon of National Socialist science[4].
Although it is true that, in the decade and a half of Nordic ascendancy, numerous scathing criticisms of his theses were presented[5], it can still be said that, given the state of anthropological, biological and social science of the period, an apparently plausible defense of his position could be conjured.
Since that time, a quarter of a century has passed; the world and science did not stop. But, apparently through admirable self-discipline, the Norse managed to accomplish what the world could not. The Nords stood still. They have neither forgotten nor learned anything.
In one of the most recent issues of a sometimes published publication, Northern World, there appeared an unsigned, somewhat long essay entitled "Nordic Civilizations of the Past ."[6]
Northern World is just one of the publications, of recent vintage, that has dedicated itself to the revival of Nordicism[7]. In the United States itself, because of prevailing racial tensions, there have been some sporadic attempts to resurrect Nordicism[8]. None of them, however, intended to have a "scientific" stature. Most were downright advertising. Northern World, on the other hand, advertised itself as a "non-political" and "cultural" company dedicated to the dissemination of "scientific" discoveries concerning the contribution of the "Norse" to the civilization of the West.
It is interesting that after these pronouncements, dissimulations, and sober protests, Northern World publishes an article like "Nordic Civilizations." For the unsigned article turns out to be nothing more, nothing less, than paraphrased excerpts from the book Racial Elements of European History by Hans FK Guenther (which was translated from the second German edition of 1925), published by first time in 1927!
The article begins with material taken from the beginning of Chapter VII, page 122, and ends with material found on approximately page 190 of Racial Elements. The footnotes referring to the professional literature in the area were taken, without the slightest effort to update them, from Racial Elements of 1927. Even the expository footnotes that dignify this article with the air of academic sobriety are taken literally from the text thirty-three years ago[9]?
As a consequence, the article repeats, without qualification, all the fables with which Hans Guenther has enchanted the Norse since the founding of the cult.
Thus, according to this abbreviated version of the catechism, the Hellenes, the Kelts, and the Italici (Romans!?) are all classified as "Norse"[10], despite the fact that all anthropological evidence indicates that the Hellenes were a composed of ethnic lineages[11], just like the Kelts[12], and that the Italici were predominantly alpine[13].
This "Nordic" "vitalizing wave" swept the south and made the Mediterranean "flourish"[14], according to our text, which ignores the fact that the non-Indo-Germanic Mediterranean boasted a civilization and culture of ancient antiquity, while the Northern "vitalizers" remained considerably behind[15], a fact that Professor Keiter noted with the comment: "The main current and dynamic of culture proceeded from south to north[16]."
As Professor Guenther's voice echoes and re-echoes over the years, it repeats the same nonsequiturs and evidence of ignorance that sounded in his earliest statements.
Wherever evidence, even the most superficial, of depigmentation (blondeness) is discovered, a racial affinity with the "Nordics" is conjectured. Conveniently forgotten is the fact that incipient blondeness and sporadic cases of the trait have been found throughout the world and can hardly be attributed exclusively to Nordic genes[18].
This type of evil is further aggravated by philological abuses of even greater magnitude. The Sanskrit word hari is translated, without qualification, as "blonde"[19], although in fact the word in the Rig-Veda is used to designate yellow, red, crimson, blond, chestnut or even green[20]. Like the Latin flavi or the Greek xanthos, hari is a generalized color term with a variety of alternative meanings. Xanthos, that our Shadow-Genther translates, with the same certainty, as "blond", was used by the Greeks of antiquity to designate "no hair color that was not black water, and the color was probably not clear than the redhead [21]" . When the Greeks came into contact with real blondes, they didn't know how to describe them. Finally, they used the adjective normally used to describe old age hair[22]. In fact, there are many cases in which the word can be translated simply as "beautiful", and not with any specific designation of color[23]. At best, the word meant "blond", "sandy" or "brown"[24].
Likewise, when Guenther cites the evidence of painted figures on terracotta as support for his claim that the classical Greeks were predominantly blond[25], he does not mention that an equal number of such depictions were dark[26] and, if so, that there is some evidence of the fact that the classical Greeks were a heterogeneous amalgam of ethnic lineages “with a predominance of Mediterranean lineages” [27].
The picture painted by alter-Guenther, in which the Greeks revealed themselves to be in love with "nordicity", is also not entirely in accordance with the facts. Guenther of the Northern World nowhere mentions pseudo-Aristotle's Physiognomonica. The Norse is convinced that the ancient Greeks admired the morphological traits of northern Europe[28]. Now, Physiognomonica is a contemporary, easily available text that deals with the Greek assessment of the physical characteristics of humanity. One would imagine that the Norse, if they were interested in an objective assessment of Hellenic sentiment, would seek his testimony. Without a doubt, they are aware of its existence. But we found no reference to it.
The reason is not far from being sought, as the pseudo-Aristotle finds little to admire in the "Nordic features". It is not the fine, silky locks of northern Europe that denote, for him, courage or virtue, but rather the thicker braids of the Mediterranean[29]. Likewise, dark eyes are the sign of good moral character[30], "gray or white eyes"[31] connote cowardice[32]. Dark hair ("not too black") is an indication of natural vitality[33]. A very light skin is indicative, for the pseudo-Aristotle, of cowardice[34]. A thin, pointed nose, which Guenther considers characteristic of the Nordics, indicates "irascibility, as in dogs...."[35].
Aristotle himself did not find much to admire in the northern peoples, whom he considered full of spirit but "lacking in intelligence and skill" , lacking political aptitude and incapable of governing others[36].
But, somewhat discouraged, Guenther continues to add "fact" to "fact". One such "fact" is Guenther's intuitive judgment that Greek statuary provides evidence of the prevalence of "pure Norse features" [37] among the Greeks. Needless to say, Guenther does not report Professor Sergi's equally authoritative judgment that Greek statuary "does not at all resemble the characteristics of a Nordic race...." [38].
Nor does he take seriously Professor Schuchhardt's considered judgment (which he quotes with alarming frequency). Schuchhardt reminded the Guenthers that "the indigenous population of the Mediterranean had, before the Indo-Germanic incursions, a cephalic structure similar to that of northern Europeans, and one should not, therefore, as is often the case today, exhibit the busts of antiquity and the heads of the most famous Greeks and declare them Norse" [39].
Not content with this arrogant treatment of anthropology, philology, and archeology, this revived Guenther continues to make light of historical evidence. In the 1927 English edition of Rassenkunde Europas, of which the article we are now analyzing is an almost perfect reflection, Guenther was conscientious enough to place "Eyes: Dark (?)" below the image of Julius Caesar[40] - but by the time he allowed his last contribution to science to be published, he had convinced himself that Caesar had "clear eyes"[41]. This is a very unique fact in itself, as he cites no new evidence - but it is an even more noteworthy fact when we read in Suetonius's Lives of the Caesars that Caesar had "black and piercing" eyes[42].
After explaining almost all sociobiological sciences, the author of our essay proceeds to disentangle historical ethnology and cultural anthropology. We are told that "there is nothing impure in life itself in any Norse religion.... One should not run away from life, just have a good and clean life... lasciviousness and perversions are sinful. Here are the industry , the simplicity, the love of truth, the value and righteousness that lie behind all Nordic beliefs...."[43].
What we should make of statements like these remains unclear. We are not told whether the Norse worship of the horse phallus, the sexual orgies in which the Norse exhibited themselves, their homosexual practices (for which we have more than ample historical and archaeological evidence[44]) are to be considered expressions of "good clean life" or momentary outlets for "lasciviousness and perversions". We could only begin to evaluate Guenther's statements after we had his definition of what constitutes "impure," "lascivious," and "wicked."
(A previous contributor to our magazine Nordicist asserted that the Norse "brought a new humanizing influence upon the fossilized cultures of the Mediterranean peoples" [45]. The people of the Mediterranean, it seems, accepted human sacrifice. The Norse, it is claimed, no.
Now, unless one refuses to classify non-Norse people as human, it is difficult to see how one could absolve the "Norse people" of the vice of this inhumane practice when we know that the Cimbri, in 105 BC, carried out a sacrificial massacre of thousands of captured Romans[46]. The Germans reveled in human sacrifice in 12 BC and in 9 AD, after the battle of Teutonia. D., after the battle of Teutoburg[47]. Before the confrontation with Drusus, the Germans burned twenty centurions alive as a preliminary sacrifice[48].
In fact, the custom of human sacrifice was prevalent among the Danes and appears to have accompanied the cult of Thor and Odin[49]. Nor were the sacrificial victims aliens, there was a complete immolation of real characters for Wotan[50].)
As for further evidence of the "good clean life" of these early Norsemen, we find that Tacitus tells us that Germanic children were brought up "naked and filthy"[51], in homes where filth abounded[52], while Ibn Fadhlan (whose account about the Vikings is the oldest contemporary text describing their life) describes the Norse[53] as " God's dirtiest creatures. They are not ashamed to evacuate their bowels and bladders, nor do they wash themselves when polluted by the emission of semen, nor do they wash their hands after eating. They are therefore like donkeys that have gone astray... They may have sexual intercourse with their maiden while their companions watch them. Sometimes a crowd of them gathers together and does such things... For As a matter of duty, they wash their faces and heads daily in as dirty and impure a manner as can be imagined" [54].
We have, then, a small indication of the accuracy of the Norse accounts. If these most curious cerebrations are, as Guenther suggests, to provide us with a "key to history"[55], it will be a key with which we can hope to open only a few precious locks.
Nordicism has woven itself, inextricably, into the fabric of our times. Many of the excesses of National Socialism can be attributed to its influence. It would be difficult to assign Hans FK Guenther's notions a specific place in the complex of ideas that constituted Nazi racial theories. What can be said without much equivocation is that Guenther was favored by the Party for a long time[56] and his conjectures were uncritically incorporated into the movement's first "theoretical catechisms"[57].
His ideas, however, had little influence on the legislative enactments of National Socialist Germany due to their fundamentally impractical nature[58]. Indeed, in 1939, Guenther's highly imaginative speculations were explicitly rejected by the head of the NSDAP's Rassenpolitischen Amtes[59].
However, school teaching continued to be largely based on Guenther's racial mythology[60], although there were significant deviations in their number and in their tactical and theoretical importance[61].
In 1935, Guenther received the first National Socialist Gold Medal for his "achievements" in science. But by 1943 Guenther had apparently rid himself of his more immediate Nazi connections, and since the end of World War II he has vehemently denounced National Socialism.
It is therefore difficult to assess Guenther's actual influence on the development of Nazi theory and practice, and for our purposes it is not important to do so. Our concerns here are with your speculations themselves.
Since the end of the war, Guenther has been quietly busy working on his original thesis, formulated as early as 1920. Forty years have brought no significant changes to his conjectures. In 1956 and 1957, he published two successive books, Lebensgeschichte des Hellenischen Volkes[62] and Lebensgeschichte des Roemischen Volkes[63], which, although they contain the unequivocal statements of the previous works with qualifications, do not substantially alter the tenor, nature of the evidence and the conclusions of his work. He follows his "intuitive"[64] methods with a vengeance born of the academic contempt and neglect to which he has been subjected. He continues to find "Nordic features" everywhere, in statues and graphic representations, in every instance of physical attractiveness; he continues to find "Nordic spiritual traits" in the chastity of women, the pugnacity of men, the philosophical bent of the mind, in inventiveness.
Although he considers, for example (in this book), that Caesar was cursed with pigmented hair and eyes,[65] he discovers "Nordic spiritual characteristics" in his steadfastness in battle, in his "Roman behavior", in his tactical sense and in his iron determination.
The complete absence of any empirical evidence that these characteristics are exclusively associated with "Nordic man" does not in the least prevent him from developing his fantasies. These are characteristics that he "intuits" belong to "Nordic man."
Thus, "almost without exception, the great philosophers of the West have been predominantly Nordic"[66], we are told, regardless of the fact that the most Nordic countries of Europe, Norway and Sweden, have failed to produce a single outstanding philosopher[67 ].
Indeed, what is true of philosophy is true of all achievements in that the major cultures have never, to this day, had their center of gravity in Scandinavia, the most "Nordic" of areas.[68]
If we want to generalize, the most productive people in history have been those in which a variety of ethnic lineages have mixed.[69]
Likewise, the individuals who stood out in the cultural history of the West were uniquely of mixed race.[70]
This is not to say that any conclusions regarding race mixing can be drawn from these considerations. There may be no biological implications that can legitimately be drawn from these facts. The rapid development of a culture in these areas may be the result of a confluence of cultural currents in which ethnic mixing is simply a contingent and unimportant occurrence.
What these facts suggest is that the notion that the "Nordic race" alone is the sole possessor of culture-creating capabilities is more than a little suspect. The notion lacks the theoretical fruitfulness and empirical verification that a hypothesis must possess to be approved as a legitimate conjecture in the construction of theories. The gratuitous introduction of vague causes of error, speculative and subjective judgments, reliance on incomplete data, summary neglect of disconfirming evidence and alternative explanations, methodological poverty and excessive willingness to simplify mark the "Nordic Hypothesis" as a compromise religious rather than a solid theoretical premise.
Ultimately, Nordicism is essentially a philosophy of despair. The very basis on which the "system" rests precludes the possibility of serious social or political action. When Guenther informs his followers that, in a "Nordic nation" like Germany, only 6% to 8% of the population presents the morphological traits of the "pure Nordics"[71], he condemns the "movement" to the fate of a sect exclusive, outside of which more than 90% of the population remain. Even in Sweden, "pure Nordics" constitute, according to various estimates, only 12 to 18% of the population. Try as they might, the Norse were never able to convince the remaining majority of "bastards"[72] that they should devote themselves, with any kind of diligence, to the interests of the "Nordic supermen."
Furthermore, the methodological principles to which the Nordics have committed themselves guarantee an increasingly diminishing return on their efforts. The greater exactitude with which they define their "pure" Norsemen condemns them to a correspondingly meager reward for their labor. As long as their "Norsemen" had to sport only blond hair, blue eyes and long skulls, they could find a respectable number of representatives in Europe and America. But as specificity increased, the number of acceptable specimens decreased. When the nasal index, the facial index, the shape and shape of the mouth and lips, the prominence of the superorbital prominences, the texture and color of the hair and skin, the shape and carriage of the body, as well as a series of other specifications, cases of pure Nordics have declined with alarming rapidity. The "race" was, in fact, eliminated from existence[73].
The pure race and bastardization thesis is a pre-Darwinist notion found in the work of Gobineau[74]. He conceived of humanity as having a polygenic origin, with God creating three distinct varieties of men: white, yellow and black. History is the record of its bastardization. In this inevitable bastardization, Gobineau saw an inevitable decline. Guenther and his Norsemen remain transfixed, so to speak, by this pre-Darwinian story of creation and fall. The Nordic race, once "pure" in the literal sense, underwent a gradual biological adulteration (Entnordung)[75]. The consequence is a bastard population that has a double psychic inheritance, always in conflict with itself[76]. No longer the cool, self-confident culture-makers of the "pure" past, the remnants of the Nordic race (and they are pitifully few)[77] are lost in a sea of physically and psychically hybrid peoples[78]. Nor, according to this doctrine, is it genetically possible to restore this lost virtue.
In a nation, a region, a continent, which has undergone prolonged mixing, it is impossible to reconstitute the lost racial purity. For, even if the "neo-aristocracy" practices systematic homogamy (blond, blue-eyed, tall dolichocephalic men who marry no one other than blonde, blue-eyed, tall dolichocephalic[79]), the peoples of Europe and Europe America is so genetically bastard, Guenther tells us, that even these "natural aristocrats" could not reliably predict the physical appearance of their descendants,[80] much less their psychic traits.
Norse literature is therefore filled with a severe and oppressive pessimism. As such, it is in keeping with the spirit of our time. It offers some help to the dispossessed, the defeated, the disorganized and casteless quasi-intellectual class that mass education is producing.
But its peculiar characteristics delight only a limited faction of dissenters who oppose any established opinion - antisocial creatures, who wish to see the world composed of enemies[81] - those too weak to accept responsibility for their own failure.
One thing became very clear - Nordicism ceased to have any influence in "serious" circles. If at any time it could count among its adherents and fellow travelers such men of stature as Vacher de Lapouge, Gustav Le Bon, Henry Fairfield Osborn and Professor Ridgeway, the scientific pretensions of the cult have been so completely undermined that no respectable authority will speak out. today in your name. This is certainly evidenced by the poor quality of the material that has lately been collected around it.
In this deplorable state, Nordicism will remain until its few adherents find a protected niche in Theosophy, the food adherent, Christian Science or Psychoanalysis.
Footnotes:
[1] Grant, The Passing of the Great Race (New York, 1921), The Alien in Our Midst (New York, 1930). The Conquest of a Continent (New York, 1931)
[2] L. Stoddard, Revolt Against Civilization (New York, 1922), Racial Realities in Europe (New York, 1925).
[3] H. Guenther, Ritter, Tod und Teufel (Munich, 1920). Rassengeschichte des helienischen und des roemischen Volkes (Munich, 1929).
[4] CT. Foreword to Rudolf, Nationalsozialismus und Rasse (Munich, 1934), pp. 13ft.
[5] F. Hertz, Rasse und Kultur (Leipzig, 1925); F. Hankins, The Racial Basis of Civilization: A Critique of the Nordic Doctrine (New York, 1931).
[6] Northern World, IV (Spring, 1960), 16-41
[7] GC. Pile, The Five Races of Europe (London, 1949).
[8] & CR Hoskins, Our Nordic Race (Richmond, 1958) Newport News, Virginia); C. Smith (ed.), Truth Seeker (New York). The two latter are monthly publications.
[9] Footnote 2 of the article is found on p. 123 of the Racial Elements. Footnote 2 of the article can be found on page 123 of the Racial Elements. 15 on p. 140, 19, 20 on p.157, 22 on p. 161. 28 on p. 177 and 30 on p. 188.
[10] "Nordic Civilizations," p. 17.
[11] J. Angel, “A Racial Analysis of the Ancient Greeks.” American Journal of Physical Anthropology, NS II, 329-76.
[12] T. Powell, The Celts (New York, 1958), p. 67; C. Coon, The Races of Europe (New York.
1954), pp. 186ff
[13] Whatmough. The Foundations of Roman Italy (London, 1937), pp. 52 ff.; G. Sergi. The Mediterranean Race (London, 1901), pp. 176ff.
[14] "Nordic Civilizations," p. 18
[15] I, Schwidetzky, Das Problem des Voelkertodes (Stuttgart, 1954), p. 33; A. Mosso, Le origine della civilità mediterranea (Milan, 1910), pp. 327, 331 ft., Escursioni nel Mediterraneo e gliscaut di Creta (Milan, 1910), Chap. XIX
[16] F. Ketter, Rasse und Kuitur: Eine Kulturbilanz der Menschenrassen als Weg zur Rassenseelenkunde (Stuttgart, 1940), III, 371.
[17] "Nordic Civilizations," pp. 18-19.
[18] Cf. A. Gregor, "The Logic of Race Classification," Genus, XIV, 6 ft.
[19] "Nordic Civilizations," p. 22
[20] Cf. Rig-Veda-Sanhita, trans. H. Wilson (London, 1850), p. 16, no. The
[21] Wace, in Cambridge Ancient History, II, 22-23; similarly Keiter, op. cit., III, 357.
[22] Diodorus, V. 32
[23] G. Sergi, Le prime e le più antiche civiltà (Turin, 1926), p. 250.
[24] G. Sergi, Mediterranean Race, p. 20; Coon, op. cit., p. 145.
[25] "Nordic Civilizations," p. 29.
[26] Coon, op. cit., pp. 145-46: Hertz, op. cit., p. 142.
[27] Coon, op. cit., p. 145; G. Botsford and C. Robinson, Hellenic History (New York, 1958), p. 45. In the time of Herodotus, the Greeks were clearly distinguished from people with fair hair and skin. See: Herdotus, IV, 108, 109.
[28] "Nordic Civilizations, pp. 28-29.
[29] Aristotle, Physiognomonica, 806b 6.
[30] Ibid., 807b 36
[31] Hertz suggests this is "light blue." See Hertz, op. cit., p. 141.
[32] Aristotle, Physiognomonica, 812b 3.
[33] Ibid, 807b 19
[34] Ibid., 812a 13-15.
[35] Ibid., 811a 31.
[36] Aristotle, Politics, 1327b 23-27.
[37] "Nordic Civilizations." P. 29.
[38] Sergi, Mediterranean Race, p. 20.
[39] C. Schuchhardt, Alteuropa (Berlin, 1941), p. 343
[40] Guenther, Racial Elements, p. 180, Figs. 224a, 224b.
[41] "Nordic Civilizations," p. 38.
[42] Suetonius, Lives of the Caesars, XLV.
[43] "Nordic Civilizations," p. 25
[44] Cf. H. Shetelig and H. Falk, Scandinavian Archaelogy (Oxford, 1937), pp. 411, 413, 415, 420.
[45] R. Kuttner, The North European in Homeric Greece, Northern World, III, 14.
[46] Strabo VII. P. 293, as cited in G. Schuette, Our Forefathers: The Gothonic Nations (Cambridge. 1929), I, 227.
[47] Tacitus, Annals, I. 59-61.
[48] W. Babington. The Fallacies of Race Theories (London, 1895), p. 175.
[49] Schuette, op. cit., p. 233.
[50] Ibid., p. 227.
[51] Tacitus, Germania, 20.
[52] Ibid., 16.
[53] "They are tall as date palms, fair and ruddy..." — Fadhlan, "The Vikings Abroad and at Home," A Reader in General Anthropology (ed. C. Coon; New York, 1948), p. 411.
[54] Ibid., pp. 411-12
[55] Guenther, Ritter, Tod und Teufel, p. 145.
[56] See: A [57] See: C. Rosten, Das ABC des Nationalsozialismus ( 1933), Chap. XVI
[58] See: G. Jacoby, Racial State (New York, 1944), pp. 78-79; cf. Reichsgesetzblatt, I, 815
[59] Walter Gross, Der deutsche Rassengedanke und die Welt (Berlin, 1939).
[60] See: particularly, J. von Leers, Rassische Geschichtsbetrachtung : Was muss der Lehrer davon wissen? (Berlin, 1941).
[61] See: C. Konrad, Der Rassengedanke in der Schule: Grundlagen, Stoffe und Wege fuer die Praxis (Erfurt, 1936), pp. 48-49.
[ 62] Paehl, 1956.
[63] Paehl, 1957.
[64] See: EV Eickstedt, Grundlagen der Rassenpsychologie (Stuttgart, 1936), p. 109.
[65] Lebensgeschichte des Roemischen Volkes, p. 204.
[66] Guenther, Rasse und Stil, p. 45.
[67] Ibid., p. 46, no. 2.
[68] See: Cf. Guenther. Racial Elements, pp. 122ff. "Die Hochkulturen haben ihren geistigen Schwer-punkt bis heute nle in Skandinavien." E. Kretschmer, Gentale Menschen (Berlin, 1931), p. 90. “Keine der grossen Kulturbewegungen, die in geschichtlicher Zeit den Erdtail durchzittert haben, hat in Skandinavien oder Island thren Ursprung gehabt.” Keiter, op. cit., p. 371. Ct. W. Ripley, The Races of Europe: A Sociological Study (London, 1899), p. 507.
[69] See: C. Gini, Nascita, evoluzione e morte delle nazion! (Rome, 1930), pp. 73-74; J. Radzinski. “The American Melting Pot : Its Meaning to Us," American Journal of Psychiatry, CXI, No.10, 873-86
[70] —: “Many of the men who are universally considered the greatest in history (e.g., Socrates, Michelangelo, Luther, Goethe, and Beethoven) were obviously of mixed race. Generally speaking, it is exceptional to find that distinguished men exhibit a pure racial type” (E. Baur, E. Fischer, F. Lenz, Human Heredity (London, 1931), p. 692)
[71] Guenther, Kleine Rassenkunde, p. 92.
[72] Die Rassenkunde ist in der misslichen Lage, den uberaus groessten Teil der Europaeischen Menschen fuer Mischlinge, fuer Bastarde, erklaeren zu müessen." Guenther, Rassenkunde, p. 15.
[73] See: C. Kluckhohn, Mirror for Man (New York, 1957), p. 95.
[74] See: A. Gobineau, Versuch ueber die Ungleichheit der Menschenracen (trans Schemann; Stuttgart, 1898), I, Chap. XVI
[75] See: Guenther, Racial Elements, Chap 103-9.
[80] Guenther, Rassenkunde, p. 240; Nordische Gedanke, p. 110.
[81] Nordicists have systematically opposed Jews, Christians, and Southern Europeans.