Use of the word "Herrenvollk" by Alfred Rosenberg
Excerpts from "The Myth of the Twentieth Century"
[Can you find a "Master Race" doctine in these lines? I can't.
All I see is a perfectly ordinary philosophy of history à la Spengler, written in a moderately allusive and "poetic" style, probably the result of a Nietzsche influence, including two uses of one perfectly ordinary word, "Herrenvolk", apparently more or less synonymous, in one context, with "Grundrasse", basic or founding race = dominant people or race = Herrenvolk.
How would you translate "Herrenvolk" in these contexts?
If the true meaning of a word is indicated by its context, one meaning is obviously "colonial power".
All in all, the old legends of Atlantis may appear in a new light. It seems far from impossible that in areas over which the Atlantic waves roll and giant icebergs float, a flourishing continent once rose above the waters, and upon it a creative race produced a far reaching culture and sent its children out in the world as seafarers and warriors. But even if this Atlantis hypothesis should prove untenable, a prehistoric Nordic cultural centre must still be assumed.
We have long since been forced to abandon the theory of an identical origin of myths, art, and religious forms among all peoples. On the contrary, the strongly substantiated proof of the frequent travelling of Sagas from people to people, and their taking root among many different groups, shows that the majority of basic myths have a fixed point of radiation – their place of creation. Thus, in their outward form, they are only comprehensible on the basis of a completely distinct point of origin, and the migrations of races also become a certainty in the most prehistoric times. The solar myth, with all its ramifications, did not arise spontaneously as a stage of general development, but was born where the appearance of the sun must have been a cosmic event of profoundest importance, that is, in the far north. Only there would the year be sharply divided into two halves, and only there would the sun represent a certainty in man’s innermost being of the life renewing, primal creative substance of the world. And so today the long-derived hypothesis becomes a probability, namely that from a northern centre of creation which, without postulating an actual submerged Atlantic continent, we may call Atlantis, swarms of warriors once fanned out in obedience to the ever renewed and incarnate Nordic longing for distance to conquer and space to shape.
These currents of Atlantic men moved by water in their swan and dragon ships into the Mediterranean and to Africa; by land over Central Asia to Kucha, perhaps even to China; over North Africa to the south of our own continent.
Ahura Mazda says to Zoroaster: Only once in the year does one see the rising and setting of stars and sun and moon; and the inhabitants hold to be a day, what is a year. This must be for the Persian god of light a distant memory of the Nordic homeland, for only in the far north do day and night each last six months.
The Mahabharata reports of the Indian hero, Arjuna, that during his visit to the mountain of Meru, the sun and moon daily passed around from left to right. Such an idea could never have originated in the tropical south, for only in the far north does the sun disc roll along the horizon. A prayer is also addressed to the Indian Adityas: May the long darkness not come over us, and it complained of bright Agni that he had tarried too much in the long darkness, all of which can only be attributed to the long Hyperborean night.
Together with these primeval Ayran Atlantic memories appear those cult allegories, costumes, carvings which are understandable only in terms of Nordic origin. In pre-dynastic Egypt, we find the Nordic long boat with its swan neck and trefoil [clover symbol]. But the rowers are the Amorites, the later Herrenvolk, already recognized by Sayce as fair-skinned and blue-eyed. They once traversed North Africa as strictly heterogeneous hunter clans which gradually subdued the entire land. They then migrated somewhat further, across Syria and toward the future site of Babylon. The Berbers, among whom even today one finds light skins and blue eyes, do not go back to the Vandal invasions of the fifth century A.D., but to the pre-historical Atlantic Nordic human wave. The Kabyle huntsmen, for are to no small degree still wholly Nordic (thus the blond Berbers in the region of Constantinople form 10% of the population; at Djebel Sheshor, they are even more numerous). The ruling stratum of the ancient Egyptians reveals significantly finer features than the subject people. These Hamites are apparently a crossbreed of the Atlanteans and the negroid aboriginal population. Suddenly, around 2400 B.C., there appear reliefs of men with fair skin, reddish blond hair and blue eyes, those blond Libyans of whom Pausanias later reports. The last are depicted with reddish pigmentation; the Libyans, on the other hand, are always shown bearded, with blue eyes and white skins. Pure Nordic types are show on a grave of the Senye dynasty, in the woman on the pylon of Horemheb at Karnak, by the swanboat people on the temple relief at Medinet Habu, and by the Tsakkarai who founded Phoenician sea travel. Light-skinned men with golden hair are shown on the tombs at Medinet Gurob. In the most recent excavations in 1927, in the mastabas at the pyramid of Cheops, the Princess and Queen Meres Aneh (2633-2564) were found depicted with blond hair. Queen Nitikoris, legendary and surrounded by myths, is likewise always said to have been blonde.
All these are racial memories of a prehistoric Nordic tradition in North Africa.
The Amorites founded Jerusalem, and they formed the Nordic weft in later Galilee, that is, in the pagan region whence Jesus is said to have come. The Amorites were then augmented by the Philistines, who also brought to Syria hitherto unknown Nordic ship designs, with axe and trefoil as the prow symbols.
It is still uncertain where the prehistoric homeland of the Nordic race lies. As the south Atlanteans swarmed over North Africa and South Asia, so the north Atlanteans must have carried the sun god from Europe to Mesopotamia, even to the Sumerians, whose yearly calendar had once begun on the day of the winter solstice. The most recent investigations in Iceland and Scotland indicate a possible stone age immigration. The ancient Irish ideal of beauty was of milk-white skin and blond hair. This was abandoned later with the arrival of a dark, round headed race.
Much remains obscure. Perhaps only future investigation will be able to establish whether the oldest of cult symbols – the first rock drawings of the stone age – were also the basis for the predynastic Egyptian linear script, and that other scripts in the world are also derived from this Atlantean symbolism. Whatever the results of future research, however, nothing can alter the one supreme fact that the march of world history has radiated from the north over the entire planet, determining in vast successive waves the spiritual face of the world – influencing it even in those cases where it was to be halted.
These migration periods – the legendary march of the Atlanteans across north Africa, Persia and India, followed by the Dorians, Macedonians, and Italic tribes; the diffusion of the Germanic folkish migration – culminated in the colonizing of the world by the Germanic west.
When the first great Nordic wave rolled over the high mountains into India, it had already passed through many hostile races....
MYTH, pp 19-21
The idea of freedom and the recognition of authority possess a completely different character within the present day racially spiritual outlook on the world. The idea of folkdom is certainly not only of one race. It is also characterized by factors of a historical and spatial kind. However, it is nowhere the consequence of a uniform mixture of elements of different races. A state is always characterized by the supreme value, art, culture and style of the dominant race [Grundrasse -- basic or founding race]. Adding other races for variety advances nothing and loses much.
MYTH, p. 348.
After November, 1918, England believed that it had completely achieved its war aims. The German colonies were stolen. The whole of German private property in all countries was confiscated by the Allies. The German merchant fleet was hastily handed over by the pathetic heroes of November, 1918. The German battle fleet lay sunken under the waters in Scapa Flow. Economically, a defeated Germany no longer afforded any competition. As a slave of the Entente nations, it had to provide forced labour for decades. Nevertheless, it is true today that Great Britain has not only, not won this war, but that it approaches the gravest convulsions throughout its great Empire.
The participation of the British colonies and of the so-called Dominions in the world war against Germany had enormously increased the self-confidence of the South Africans, Canadians and Australians. Just as once the United States separated from England, so the separatist forces in the so-called Dominions are today much strengthened. London can only avoid the disintegration of the British Empire by agreeing pliably to all the wishes for self-government by the Dominions. England today is actually no longer a centrally-directed state. It is really a league of states. The forces unleashed under the slogan of self-determination are no longer to be controlled. Admittedly, the Jewish city, in league with the Liberal and Labour parties, could cherish the hope of striking a favourable business arrangement with Jewish Bolshevist Moscow. The uncontrolled Bolshevist activity in England has, as consequence, developed a sudden defensive action by the entire people, including the British workers. The liberal Jewish attempts have always been energetically rejected. The strong anti-Bolshevist current within the Conservative party pushed England into an ever-strong policy hostile to Moscow. Moscow, for its part, under the pressure of historical necessity, as it were, had to bring into effect its strength in the East. Earlier, Bolshevism, in the hope of dragging all Europe with it, had made efforts to overrun principally Germany, and, with it, all central Europe, by force. Thanks to the energetic strength of German resistance and, in part, also by Poles and Hungarians, this assault was warded off initially. But since Soviet Bolshevism could not be inactive politically, unless it wished to abandon the slogan of world revolution forever, then it had to test its powers in another direction. Here, it struck first at Turkey, which, at the beginning, utilised an alliance with Moscow. Then, later, it released itself more and more from Bolshevism and can today be regarded as a resolute national state. Thus, nothing other was left to Moscow than to send out feelers further to the East, into Mongolia, Manchuria and even further, to south China.
In China, the preaching of the social revolution won support in circles of the exploited Chinese proletariat. When one knows the terrible conditions of the Chinese working class, then one will grasp that, to these many millions, Moscow appears as the main fighter for a better standard of life. The social revolutionary current linked with a nationalist, anti-European revolutionary propaganda, for which the Chinese intellectuals had already prepared for decades. The name of Canton embodies these currents. They comprise the self-reliance of China and the expulsion of all Europeans. This is the general situation which the European powers under England’s leadership confront in China. In order to grasp the great struggle in its depth, there must be some brief references to the forces at work in the past.
One may evaluate China and its life forms as one will, but it is a fact that in spite of different racial contrasts, China, in differentiation from partitioned Europe, was created from a single spiritual centre. Philosophy, religion, morality, state doctrine and life corresponded organically to one another. China has had the luck, irrespective of certain popular views, to be able to develop a culture to its primal forms again and again. In spite of the fluid teaching of Taoism, Buddhism penetrated from outside but changed very little. China and Confucius are total essences coinciding with race and people.
Confucius embodied the Chinese spirit in the most complete way. He is the teacher, the saint and the statesman all in one. There therefore exists a Confucian religion just as a Confucian state. If one understands this then one can see its significance and compare it to European states where the ideas of folk and state have feuded with the ideas the church for centuries. This, then, is the reason for the inner strength of China. The characteristic of the Chinese ideal is that it first adopts an attitude of reserve towards metaphysical speculations. It also energetically rejects every extremist doctrine of a moral nature. The securely formal, extremely polite, correct and learned gentleman has been the idea of the whole of China irrespective of the fact that, under this, enormously strong passions often slumbered. The work by the Confucian Chungung, Book of the Proportioned Middle, expressed in its title exactly what the great teacher wished for. One should choose no great sorrow and no great joy, one should help people, foster love of peace, practice justice, be parsimonious and work zealously in society through setting a good example for virtue.
That which is noble is that which is the ideal of Confucius. Just as he taught, so is he also said to have lived. In the Conversations, Confucius is exhaustively described by his adherents. With lesser officials he spoke in a correct manner, with higher ones softly but determinedly. In the presence of a prince he showed respectful unease. In performance of his services he was zealous in keeping strictly to the ceremonial. During eating and in bed he did not speak. He also sacrificed when he had only a small amount of food. He sat only upon a correctly rolled mat. He showed the highest esteem toward old age. In short, whether pilgrim or minister, Confucius always remained the same in bearing and discipline. Thus Chinese racial discipline had attained consciousness in one man, Confucius. It has proven to have an enormous, type-forming, power. This power has been continuously effective through two millennia. The Chinese people were in the real sense a folk, because they possessed an all-determining true-to-type ideal. One fact cannot escape our attention: the Chinese state of over three hundred million people has revered one type, not only in words, but in life. All attacks on unity paled against Confucianism. This system had been systematically supported by significant philosophers who truly believed in the message.
Lao Tse may seem greater to us than Confucius. Nevertheless he passes beyond the mild medium of his rival. He sought the primal metaphysical ground of being, which he found in Tao, that is, in the sense of the right path to world reason. Confucius also used the word. However, he guarded against drawing the same conclusions as Lao Tse. The latter’s teaching was a work for illuminated spirits, whereas Confucius wished to give the broad masses path and form. So he triumphed over Lao Tse. Confucius emphasized that he wished to bring nothing new. He only wished to revere and purify the old, since it had been neglected. In this doctrine, he showed directly from the beginning that he laid great weight on tradition. That was something which the ancestor-honouring Chinese has always respected. One proof of consistency is seen in the directive that makes the father responsible for the deeds of his son. For this reason, a personality which has provided significant services is ennobled along with the forefathers who made that life possible. On the other side, Confucius punished not only an ill-doer but also his father. This fact again shows how the personal is not only systematically suppressed in favour of the typical. Indeed it is disregarded. All this shows an enormous capacity for spiritual tenacity which cristallizes around an average idea. This is certainly a contrast to the true Nordic European who considers every case to be individually unique, organic and therefore worthy of examination.
Into this closed Chinese world came a Western trading, intruding imperialism in the 19th century. It was linked with missionary activity which was as energetic as it was unjustified. Calico and opium, waste products of Europe, infiltrated into China. These things destroyed first of all the equilibrium of Chinese life in the harbour cities. Later they penetrated deeper into the land. Over-awed at the Western technical greatness, even the cultured Chinese decorated their dwellings with the stale trash of the great warehouses of the European West. They sent their sons to Europe and America in order to learn the new wisdom there. The young Chinese were infected by economic subjectivism and personalized European thought. Their liberal activity then contributed its share to the present disintegration of China. But protests were felt. The Boxer uprisings were only the most brutal symptoms of this.
The Chinese and later the Japanese intelligentsia headed a movement which aimed at the racial renewal and liberation of the East. The Japanese writer Unosuke Wakamyia wrote that the new Greater Asia movement pursued the purpose of securing Asiatic culture and economy from European intrusions. The program of the Asia Gi Kwai Society likewise demanded the uprising of all Asiatics. Count Okuma founded the Pan Asiatic Society after the Russian Japanese War. In his speeches, he spoke of the coming decay of Europe. The 20th century, he thought, would witness the ruin of the Western states. In 1907, he elaborated the idea through the Indian Japanese Society that the eyes of India were directed hopefully at Japan. This idea was substantiated by the Taimin, a newspaper in Osaka, which demanded Japanese help in the revolutionizing of India. Professor Kambe of the University of Kyoto saw in Japan the leading state in the coming, unavoidable conflict with Europe.
In the year 1925, the great world revolution began in the East. The Western powers had to force Japan to its knees in order to complete their world domination. For this, they needed a defeated China. Simultaneously, Bolshevism ignited the social revolution. As never before, the instincts slumbering in China were awakened. China today has lost its Mythic, type-forming ideal.
Hundreds of self-seeking rivals were incited by foreign powers to make war against each other. Existing disputes cannot be overcome in the name of the Confucian ideal. They can be stirred up by new, foreign slogans. Modern liberal anarchism also disintegrates the Chinese type. The most weighty upheaval whose outcome cannot be predicted is in progress. But if what we can see does not deceive us, the bloody conflict will end with the expulsion of Europe from East Asia. It is inevitable that both missionaries and opium dealers and other dubious adventurers will have to leave China. It was not in the name of necessary protection that the white race broke into China, but in the service of profit-seeking by Jewish traders. As a result the white race has dishonoured itself. It has disintegrated an entire culture and precipitated a just rebellion against itself. China fights for its Myth, for its race and its ideals. This is just what the great renewal movement in Germany seeks to do in its war against the trader race which controls all the stock exchanges today and determines the actions of almost all those who govern.
The historical development of the great struggles in China begin with the compulsory importation of opium. The Chinese government very soon recognized the harmfulness of this product and, by 1929, forbade the smoking of opium or its cultivation. These prohibitions were made even more severe again and again, but this effort by the Chinese government encountered the resistance of the English East India Company. The proceeds from the sale of opium were in fact intended to bring order to the wretched finances of the company in India. Behind it were the business minds of the gentlemen of the East India Company. The English state, consistent as always, sustained those efforts with its political power. After he had been defeated, the Emperor Tao Kuang declared:
“I cannot prevent the import of this poison. Men who seek gain, and who are depraved, wish, out of greed for profit and sensual desires, to cancel my wish. But nothing will cause me to draw my income from the vice and misery of my people.”
The centre of the entire English opium trade was Canton. That was the city in which the present-day Chinese freedom movement began. Within a short time, the proven opium smuggling increased here to 1,700 casks a year. The volume grew when the Chinese government carried out a house search among the English merchants. There, they were able to confiscate no less than 20,000 casks of opium. At the end of the 1830s, a great conflict developed between the British government and China. English cannons had to be used to protect the opium smugglers. China was conquered. The Treaty of Nanking of 1842 established that Hong Kong was to be handed over to England for all time. Canton, Amoy, Nigpo, Fuchow and Shanghai had to be opened up to British trade. In addition, China was forced to pay 21 million dollars in war reparations. Apart from this, England sold Chinese smuggler’s ships the right to fly the British flag.
These conditions sharpened further. In the year 1856, the Second Opium War began; this time, with the participation of France. The ensuing Treaty of Tientsin humiliated China and justified the Opium War completely for the allies. This crippling of China in the interests of the folkish-destructive capitalist system had necessarily, and in accordance with Nature, to lead to increasing tension, and today we face the great explosion.
It is not easy even for an expert on these conditions to evaluate all the forces which interplay with one another in conflict today according to their value and their aims. Recognised experts contradict each other on very important points concerning a judgement of the different Chinese parties and personalities. That is only too natural, since the true driving force of the leading men cannot be interpreted directly.
Two points seem here to be just as important were hitherto too little has been heeded or not at all. Since the end of the World War, we have seen the almost total victory of international finance, which is almost completely Jewish-controlled. The policy of the possessors of this capital is directed towards controlling the still-independent island of Japan and its high finance. The meeting at Washington in the year 1921 obligated Japan to give back its conquests in both the Russian-Japanese and World War. Additionally, that document compelled Japan to restrict the armament and size of its fleet.
In order to gain complete control of Japan, it was necessary to secure China as a military deployment area. This could be attained directly either directly with the help of Anglo-American influences – that is, cannons – or with the help of paid Chinese troops in the service of high finance. We come here to a fact extremely important for present-day world politics.
Before and during the World War, Jewish high finance had declared that its policy coincided with the policy of Great Britain. England had conquered South Africa for the Jewish bankers such as Rothschild, Montague, Cassell, Lazards, and the rest. It had allowed the opium trade to fall increasingly into Jewish hands. The Jew Reading, whose real name was Isaacs, took care of important loan negotiations with the United States of America. Finally, England, through the Balfour Declaration, took over the safeguarding of Jewish interests in all states. The Frankfurter Zeitung knew exactly at the time what it was saying when it declared that the Balfour Declaration had been the yeast of English victory. Although Jewish finance capital had come to weigh heavily on English life, the Conservative forces were at least strong enough to take an active role in all lands against Bolshevism through strong anti-Communist propaganda. Jewry now provided the answer, although not directly in England itself. Outside Great Britain, this answer was the Communist incitement all over the world against England. Furthermore, the Jewish press initially gave complete support to the Chinese south. The international Jewish press next called for an anti-colonial congress in Brussels in March, 1927. It then began whipping up all colonial peoples in the east, first the Indians, then the Chinese. This entire action, whose outward effects we can follow daily in the Democratic and Bolshevist press, has openly the one purpose of forcing England into more and more concessions to universal Jewry. On the other hand, it has also the goal of carrying through with help of the Chinese generals the anti-Japanese deployment in China. Then it plans to subject rebellious Japan, which is still independent of high finance.
Japan is itself naturally clear about the backgrounds of the policy of both Moscow and international finance. Out of an instinct for self-preservation, Japan must strengthen its Manchurian forces, although not to such an extent that they become independent of Japan. Japan’s officers had earlier provided the Chinese army with all the modern technical innovations. Completely irrespective of how the situation may develop in the future, Japan must stake everything on promoting a division of power in China.
As far as the Cantonese movement is concerned, it was led by a party which calls itself Kuomintang, which is much the same thing as a National Reich Party. Canton was the central point where China had to feel the power of modern colonial imperialism most painfully. Here, national revolutionary Chinese energy had its greatest effect. It goes back to Dr. Sun Yat Sen, who was thoroughly schooled in European national ideas. He was the actual founder of the Kuomintang party. Sun Yat Sen has written down his ideas and principles. There is little doubt that he wished to overthrow China’s ancient traditions in order to initiate a national renewal. He especially wished to eliminate every external interference. He alludes penetratingly in his speeches to the fact that nothing hastens the decline of a country more than the economic repression of a nation. Such repression was practiced by the Anglo-Saxon nations, and here he particularly singles out the Jewish spirit. But Sun Yat Sen committed a catastrophic error in his assessment of Soviet Russia. In it, he saw the state which had appeared at the moment of supreme danger in order to fight against injustice in the world. China has to thank this uncritical defense of Bolshevist power for its terrible years since Sun Yat Sen’s death. This pro-Bolshevist policy was continued after his death until the soil-linked interests of the Chinese were able to oppose energetically this destructive effect without the danger of these revolutionaries being banished from the great trading cities.
As teachers gathered around Sun Yat Sen, a Chinese intelligentsia educated in Europe and America made themselves familiar with a foreign world of thought. They returned as a national revolutionary group in their fatherland. But if the Jewish world press could scarcely contain itself out of sheer rapture over the Cantonese leaders, then we must recall at once that these national, revolutionary intellectuals were no longer regarded as true native-born Chinese. Many had cast aside an old tradition and had come over to non-Chinese ideas about Democracy, sovereignty of the people, and the like. These ideas they had learned in Europe and America. In a certain sense, they resembled the Russian liberals who had released themselves from the old Russian forms in order to then introduce a Democratic revolution which was not even rooted in the nation. Finally, they were pushed aside by the forces of the chaos they had stirred up. Something similar is also in preparation in China. It is clear that, at the moment when the inner discords of the south became stronger, the position of the Jewish capitalist powers improved. Loans and pledges, railways, and so on, are other ways to render an opponent brittle, especially an opponent who is financially poor and whose army cannot be sufficiently cared for over a long period. In spite of all evident measures of corruption, the attempts at a nationalization of China are admirable. How they will end, no one can foresee.
In the Chinese conflict, the European states also show their same noticeable uncertainty as they have in other colonial uprisings. This is all the more understandable since, even in London itself, diverse forces struggle with one another. The still-unbroken national will of the English is linked with British trading imperialism. It is opposed to the methods, and even the interests, of Jewish finance capital. These forces work strongly on English foreign policy, and Jewry has naturally not delayed setting firm policy where possible within the Conservative party.
The question now arises for us, both as Germans as well as members of the white generally; what position to we adopt in regard to China?
The Briton of old was less rigid in his ideas of state than the European on the Continent. He could afford this loose life form because he was the inhabitant of an island. However, he has never been a shopkeeper. The Englishman, Germain, was therefore right when he declared:
“The world-conquering Englishman who, glittering in his virtues and terrible in his passions, rough and brave simultaneously, raises his hand and.... erects a world empire as a creative Herrenvolk.
This mastery still exists today, even if greatly eroded by "the City.”
In judging British policy and its future colonial activity, the racial interests of these colonies and realms are of interest and decisive. China has just been dealt with. Trading imperialism, in its attitude to this ancient cultured people has been disastrous for both parties. Definite demands result in an organic future, but we will see more of this later. Things stand completely otherwise, however, with India, Egypt, Syria and South Africa.
Every European sees in Old India a land of his dreams. In the midst of a time of technical dehumanization, some of the best of us have become immersed in the ideas of the Jajnavalkya and Çankara. Some are enraptured by the hero Rama, the god Krishna, or the poet Kalidasa. As a consequence, these Indian seekers preached Europe’s salvation through the ideas of old India. They did not even notice that this Aryan India had once perished from the ideas of the later Upanishads with endless widening of the heart. A completely different phenomenon could be observed which already reveals world political consequences: the inflaming of Indian Nationalism against the nationally-conscious European British. In the course of repressions during the victorious march of Western national ideas, many souls in disintegrated India awoke to folkish self-awareness in all expressions of life.
Indians began, not only to study the religious books, but became enthused again for the heroes Rama and Arshoona. Indians today travel Europe, praise the splendours of their people, and demand their freedom. Rabindra Nath Tagore sees the salvation of the world coming from this form of non-violent Indian Nationalism. Gandhi preaches constant passive resistance as a popular movement. Alongside these ideas go more powerful aspirations. Asceticism could not long suppress Aryan thought, announces to our astonishment the modern Indian preacher Vâsvâni. Youth must immerse itself in history; they will then find that great patriots were always creative, dynamic spirits. The history of heroes must be taught to the Indian. History is still taught in the light of development of the Indian race, says Vâsvâni.
Here we see a vital feeling, much like our Nordic, intruding. It is, however, weakened by the remark that neither skin colour nor ancestors, but character, formed the Brahman. Here, an entire tragedy is revealed wherein the Indian rises above the rest of the 300 millions of his people. If one wished to describe the history of the Aryans, he would have to admit that today, the Aryan has vanished except for a few very small traces. He has left behind heroic songs and a profound great philosophy. Later, this thought was carried to extremes, to boundless, jungle-like idiocy that promoted racial chaos. A few reborn Indians, newly inflamed by European impulses of will, may be capable of creating a people from among this dark primal population. The general community has only a dim comprehension of such ideas, and probably will not understand until it is actually created. The appeal by the sacred old university of Nalanda, with its 3,000 teachers, sounds just as melancholy as the proclamation by the Radian Splendour of the India of the coming time. Immediately after the proclamation of these ideas, one reads from these prophets statements that the ideas of nationality and race are false idols. The disciplined strength of Aryan Indian thought and life forms are a product of the Aryan Nordic race. This influence on Indian philosophy is admittedly enormous, but the racial substance from whose soul the ideas and state had arisen, has vanished except for a few small fragments. Therefore, India recently has produced only the tired Gandhi with his pacifism; not a militant leader embodying a new idea.
Besides this, there is the fact that powerful nations have been torn out of the Indian religious structure by Islamic thought. Solely for the reasons mentioned, these ideas can scarcely be fitted together again. Whoever knows the essence of the Koran and its ramifications for the souls of the hither Asiatic peoples will judge that the sub-race, alien to Aryan India, will be a very faithful tool of Islam. The Indian religion is tolerant to the point of self-dissolution; Islam is fanatical to the point of self-sacrifice.
The Indian asserts that softness is harder than hardness; like Lao Tse, he says: Be humble and you will be the master of mankind. These discourses led to the race-perishing ideas. The spiritual greatness of heart degenerated into the most desolate sorcery under alien hands. Everywhere the alien idea has triumphed. Once the will to power reigned supreme. The conflicts between Hindus and Mohammedans, which prospered in order to form a common front against England, will be whipped up again to commit murder at the moment when the British leave the country. Even if all of the thousand reproaches which the Indian raises against England can be justified, the fact nevertheless remains that England exists as a centre of power. It alone prevents a torrent of blood from being shed. Soon it will fall into worse times than have ever prevailed before. Gandhi, Das, Vâsvâni, and the rest, were only possible because of a European presence. No one will be more satisfied than us when they and their supporters build places of education for their people, provide doctors, satisfy the hunger of the people, and preach reverence for the ancient heroes. But that India needs a master’s hand over it is beyond question...
MYTH, pp. 427-438.
one of the original German editions
translation taken from this edition - name of translator not stated
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Jewish Racism - click here
Excepts from "Myth of the Twentieth Century" -- Use of word "Herrenvolk" by Alfred Rosenberg -- click here
Use of word "Master Race" in standard literature -- click here
Anti-Nazi "Master Race" sexploitation pics -- click here
Nazi "Sex Farms" -- The Lie... and the Reality... click here
Explanation of remarks on William L. Shirer -- click here