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HOW COLUMBUS CREATED THE CANNIBALS |
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Anthropophagy: TRUE CANNIBALISM! |
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Sacrificios Humanos entre los Mexicas, Realidad o Fantasia? |
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Death Be Not Strange |
Jack D. Forbes: Eurocentric Concepts Harm Native People and What Do We Mean By America and American |
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Nuestra Cultura Indígena |
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There is no word for 'Devil' in the Nahuatl Language |
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ADDENDUM II: The Florentine Codex |
Rabinal Achi: Act Four--Inside the Fortress |
Cultural Visibility and the Cora |
Los Voladores and the Return of the Ancestors |
War Songs of the Tenochka |
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Viva Mi General Francisco Villa! |
In Spirit of Agustin Lorenzo |
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Second Chapter, Which Telleth of the Moon |
Men Who Became Gods! |
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In Ixiptla In Teteo! |
Teotecpillatolli: Noble Sacred Speech |
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In Blood and Fire!! |
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Sun Tzu: Arte de Guerra |
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We Believe and Profess |
Mushashi: Cinco Anillos |
Sixth Chapter, which telleth of the men, the valiant men |
Seeds of Revolt in the Americas: Synopsis |
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CALIFORNIA SENATE BILL No. 670 |
Jose Ortega Y Gasset: On Plato's 'Republic' and On Forms of Government |
Thomas Paine (17371809). Common Sense. 1776 [Excerpts] |
Against Exploiters of Lakota Spirituality |
Introduction to Deloria's "We Talk, You Listen" |
My Tayta Jose Maria and the Indian aspect of the Peruvian Revolution |
TO THE SUNDANCE NATIONS OF THE GREAT PLAINS |
Philip Deere, Longest Walk speech |
Bacbi'awak: 'Made To Die' |
Born Gods! |
Prologue: "The Stars We Know: Crow Indian Astronomy and Life-ways" |
Black Elk Speaks: Visions of the Other World |
Miantinomo, Acuera, and Tecumseh, Hatuey Speaks |
Chief Seattle Speaks |
Chief Red Cloud Speaks |
Hopi: A Message for All People |
On Judeo-Christianity |
"LET'S MAKE A SLAVE" by Willie Lynch |
On Slavery |
On Indian Casinos |
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¿Quién Gobierna el Mundo? |
Frida Kahlo is Not Our Hero! |
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"LET'S MAKE A SLAVE" by Willie Lynch The Origin and Development of a Social Being
Called "The Negro"
Let us make a slave. What do we Need?
First of all we need a black nigger man, a pregnant
nigger woman and her baby nigger boy. Second, we will use the same basic principle that we use in breaking a horse,
combined with some more sustaining factors. We reduce them from their natural state in nature; whereas nature provides
them with the natural capacity to take care of their needs and the needs of their offspring, we break that natural string of
independence from them and thereby create a dependency state so that we maybe able to get from them useful production for
our business and pleasure.
CARDINAL PRINCIPLE FOR MAKING A NEGRO For fear that our future generations may not
understand the principle of breaking both horses and men, we lay down the art. For, if we are to sustain our basic economy
we must break both of the beasts together, the nigger and the horse. We understand that short range planning in economics
results in periodic economic chaos, so that, to avoid turmoil in the economy, it requires us to have breadth and depth
in long range comprehensive planning, articulating both skill and sharp perception. We lay down the following principles
for long range comprehensive economic planning:
1) Both horse and niggers are no good to the economy in the wild or natural state. 2)
Both must be broken and tied together for orderly production. 3) For orderly futures, special and particular attention
must be paid to the female and the youngest offspring. 4) Both must be crossbred to produce a variety and division of
labor. 5) Both must taught to respond to a peculiar new language. 6) Psychological and physical instruction of containment
must be created for both.
We hold the above six cardinals as truths to be self-evident, based upon following
discourse concerning the economics of breaking and tying the horse and nigger together...all inclusive of the six principles
laid down above. NOTE: Neither principles alone will suffice for good economics. All principles must be employed for
the orderly good of the nation. Accordingly, both a wild horse and a wild or natural nigger is dangerous even if captured,
for they will have the tendency to seek their customary freedom, and, in doing so, might kill you in your sleep. You
cannot rest. They sleep while you are awake and are awake while you are asleep. They are dangerous near the family house
and it requires too much labor to watch them away from the house. Above all you cannot get them to work in this natural
state. Hence, both the horse and the nigger must be broken, that is break them from one form of mental life to another,
keep the body and take the mind. In other words, break the will to resist.
Now the breaking process in the same for the horse and the nigger, only slightly varying
in degrees. But as we said before, you must keep your eye focused on the female and the offspring of the horse and the
nigger. A brief discourse in offspring development will shed light on the key to sound economic principle. Pay little attention
to the generation of original breaking but concentrate on future generations. Therefore, if you break the female, she
will break the offspring in its early years of development and, when the offspring is old enough to work, she will deliver
it up to you. For her normal female protective tendencies will have been lost in the original breaking process. For
example, take the case of the wild stud horse, a female horse and an already infant horse and compare the breaking process
with two captured nigger males in their natural state, a pregnant nigger woman with her infant offspring. Take the stud
horse, break him for limited containment. Completely break the female horse until she becomes very gentle whereas you
or anybody can ride her in comfort. Breed the mare until you have the desired offspring. Then you can turn the stud
to freedom until you need him again. Train the female horse whereby she will eat out of your hand, and she will train
the infant horse to eat of your hand also.
When it comes to breaking the uncivilized nigger, use the same process, but vary the
degree and step up the pressure so as to do a complete reversal of the mind. Take the meanest and most restless nigger,
strip him of his clothes in front of the remaining niggers, the female, and the nigger infant, tar and feather him, tie
each leg to a different horse faced in opposite directions, set him a fire and beat both horses to pull him apart in
front of the remaining niggers. The next step is to take a bullwhip and beat the remaining nigger male to the point
of death in front of the female and the infant. Don't kill him. But put the fear of God in him, for he can be useful for
future breeding.
THE BREAKING PROCESS OF THE AFRICAN WOMAN Take the female and run a series of tests
on her to see if she will submit to you desires willingly. Test her in every way, because she is the most important factor
for good economic. If she shows any signs of resistance in submitting completely to your will, do not hesitate to use the
bull whip on her to extract that last bit of bitch out of her. Take care not to kill her, for in doing so, you spoil
good economics. When in complete submission, she will train her offspring in the early years to submit to labor when
they become of age. Understanding is the best thing.
Therefore, we shall go deeper into this area of the subject matter concerning what
we have produced here in this breaking of the female nigger. We have reversed the relationship. In her natural uncivilized state
she would have a strong dependency on the uncivilized nigger male, and she would have a limited protective dependency toward
her independent male offspring and would raise female offspring to be dependent like her. Nature had provided for this
type of balance. We reversed nature by burning and dependent like her. Nature had provided for this type of balance.
We reversed nature by burning and pulling one civilized nigger apart and bull whipping the other to the point of death--all
in her presence. By her being left alone, unprotected, with male image destroyed, the ordeal cased her to move from
her psychological dependent state to a frozen independent state. In this frozen psychological state of independence she
will raise her male and female offspring in reversed roles. For fear of the young male's life she will psychologically
train him to be mentally weak and dependent but physically strong. Because she has become psychologically independent,
she will train her female offspring to be psychological independent as well. What have you got? You've got the nigger
woman out front and the nigger man behind and scared. This is perfect situation for sound sleep and economics. Before the breaking
process, we had to be alert and on guard at all times. Now we can sleep soundly, for out of frozen fear, his woman stand
guard for us. He cannot get past her early infant slave molding process. He is good tool, now ready to be tied to the
horse at a tender age. By the time a nigger boy reaches the age of sixteen, he is soundly broken in and ready for a
long life of sound and efficient work and the reproduction of a unit of good labor force.
Continually, through the breaking of uncivilized savage niggers, by throwing the nigger
female savage into a frozen psychological state of independency, by killing the protective male image, and by creating
a submissive dependent mind of the nigger male slave, we have created an orbiting cycle that turns on its own axis forever, unless
a phenomenon occurs and reshifts the positions of the male and female savages. We show what we mean by example. We breed
two nigger males with two nigger females. Then we take the nigger males away from them and keep them moving and working.
Say the nigger female bear a nigger female and the other bears a nigger male. both nigger females, being without influence
of the nigger male image, frozen with an independent psychology, will raise him to be mentally dependent and weak, but
physically strong...in other words, body over mind. We will mate and breed them and continue the cycle. That is good,
sound, and long range comprehensive planning.
WARNING: POSSIBLE INTERLOPING NEGATIVES Earlier, we talked about the non-economic
good of the horse and the nigger in their wild or natural state; we talked out the principle of breaking and tying them together
for orderly production, furthermore, we talked about paying particular attention to the female savage and her offspring
for orderly future planning; then more recently we stated that, by reversing the positions of the male and female savages
we had created an orbiting cycle that turns on its own axis forever, unless phenomenon occurred, and reshifted the positions
of the male and female savages.
Our experts warned us about the possibility of this phenomenon occurring, for they
say that the mind has a strong drive to correct and recorrect itself over a period of time if it can touch some substantial
original historical base; and they advised us that the best way to deal with phenomenon is to shave off the brute's mental history
and create a multiplicity of phenomenon or illusions so that each illusion will twirl in its own orbit, something akin
to floating balls in a vacuum. This creation of a multiplicity of phenomenon or illusions entails the principles of
crossbreeding the nigger and the horse as we stated above, the purpose of which is to create a diversified division
of labor. The result of which is severance of the points of original beginning's for each spherical illusion. Since we
fell that the subject matter may get more complicated as we proceed in laying down our economic plan concerning the purpose, reason,
and effect of cross-breeding horses and niggers, we shall lay down the following definitional terms for future generations.
1. Orbiting cycle means a thing turning in a given pattern. 2. Axis means upon which
or around which a body turns. 3. Phenomenon means something beyond ordinary conception and inspires awe and wonder. 4. Multiplicity
means a great number. 5. Sphere means a globe. 6. Cross- breeding a horse means taking a horse and breeding it with an
ass and you get a dumb backward ass, longheaded mule that is not reproductive nor productive by itself. 7. Cross-breeding
niggers means taking so many drops of good white blood and putting them into as many nigger women as possible, varying
the drops by the various tone that you want, and then letting them breed with each other until cycle of colors appear
as you desire.
What this means is this: Put the niggers and the horse in the breeding pot, mix some
asses and some good white blood and what do you get? You got a multiplicity of colors of ass backwards, unusual niggers,
running, tied to backwards ass longheaded mules, the one productive of itself, the other sterile. (The one constant, the
other dying. We keep nigger constant for we may replace the mule for another tool) both mule and nigger tied to each
other, neither knowing where the other came from and neither productive for itself, nor without each other.
CONTROLLED LANGUAGE Cross-breeding completed, for further severance from their original
beginning, we must completely annihilate the mother tongue of both the nigger and the new mule and institute a new language
that involves the new life's work of both. You know, language is a peculiar institution. It leads to the heart of people. the
more a foreigner knows about the language of another country the more he is able to move through all levels of that society. Therefore,
if the foreigner is an enemy of the country, to the extent that he knows the body of the language, to that extent is the
country vulnerable to attack or invasion of a foreign culture. For example, you take the slave, if you teach him all
about your language, he will know all your secrets, and he is then no more a slave, for you can't fool him any longer
and having a fool is one of the basic ingredients of and incidents to the making of the slavery system.
By The
Black Arcade Liberation Library; 1970 (recompiled and reedited by Kenneth T. Spann
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David Hume, "Of National Characters"
I am apt to suspect the negroes and in general all other species of men (for there are
four or five different kinds) to be naturally inferior to the whites. There never was a civilized nation of any other
complexion than white, nor even any individual eminent either in action or speculation. No ingenious manufactures amongst
them, no arts, no sciences. On the other hand, the most rude and barbarous of the whites, such as the ancient GERMANS,
the present TARTARS, have still something eminent about them in their valour, form of government, or some other particular.
Such a uniform and constant differences could not happen in so many countries and ages, if nature had not made an original
distinction betwixt these breeds of men. Not to mention our colonies, there are Negroe slaves dispersed all over Europe,
of which none ever discovered any symptoms of ingenuity, tho' low people, without education, will start up amonst us, and distinguish
themselves in every profession. In JAMAICA indeed they talk of one negroe as a man of parts and learning; but 'tis likely
he is admired for very slender accomplishments like a parrot, who speaks a few words plainly.
In the discourse
of sensibility, this sort of racial discussion becomes particularly charged. In other passages we've encountered medical
distinctions between more and less sensitive nervous systems, ideas of darker, deranged sensibilities, and the nationalization
of certain sets of feeling. Cheyne's "English Malady," for instance, demonstrates the degree to which sensibility could
imagine the entire range of feeling into a classed, nationalized discussion; if one were melancholy or hypochondriacal
outside of England, what sort of malady would one have? In other words, melancholy and madness of an English variety
are understood within the total system of sensibilious feeling; everything else is outside and other. Hume's essentializing of
racial difference (though it has little to do, finally, with his philosophical beliefs) indicates the degree to which intellectual
and cultural sensitivity could be confused with a racialized physiology.
An Excerpt of Query XIV from the Notes on the State of Virginia
(1781) by Thomas Jefferson
It will probably be asked, Why
not retain and incorporate the blacks into the state, and thus save the expence of supplying, by importation of white
settlers, the vacancies they will leave? Deep rooted prejudices entertained by the whites; ten thousand recollections,
by the blacks, of the injuries they have sustained; new provocations; the real distinctions which nature has made; and many
other circumstances, will divide us into parties, and produce convulsions which will probably never end but in the extermination
of the one or the other race. -- To these objections, which are political, may be added others, which are physical and
moral. The first difference which strikes us is that of colour. Whether the black of the negro resides in the reticular
membrane between the skin and scarf-skin, or in the scarf-skin itself; whether it proceeds from the colour of the blood,
the colour of the bile, or from that of some other secretion, the difference is fixed in nature, and is as real as if
its seat and cause were better known to us. And is this difference of no importance? Is it not the foundation of a greater
or less share of beauty in the two races? Are not the fine mixtures of red and white, the expressions of every passion
by greater or less suffusions of colour in the one, preferable to that eternal monotony, which reigns in the countenances,
that immoveable veil of black which covers all the emotions of the other race? Add to these, flowing hair, a more elegant
symmetry of form, their own judgment in favour of the whites, declared by their preference of them, as uniformly as is
the preference of the Oranootan for the black women over those of his own species. The circumstance of superior beauty,
is thought worthy attention in the propagation of our horses, dogs, and other domestic animals; why not in that of man?
Besides those of colour, figure, and hair, there are other physical distinctions proving a difference of race. They
have less hair on the face and body. They secrete less by the kidnies, and more by the glands of the skin, which gives
them a very strong and disagreeable odour. This greater degree of transpiration renders them more tolerant of heat, and
less so of cold, than the whites. Perhaps too a difference of structure in the pulmonary apparatus, which a late ingenious
experimentalist has discovered to be the principal regulator of animal heat, may have disabled them from extricating,
in the act of inspiration, so much of that fluid from the outer air, or obliged them in expiration, to part with more
of it. They seem to require less sleep. A black, after hard labour through the day, will be induced by the slightest amusements to
sit up till midnight, or later, though knowing he must be out with the first dawn of the morning. They are at least as
brave, and more adventuresome. But this may perhaps proceed from a want of forethought, which prevents their seeing
a danger till it be present. When present, they do not go through it with more coolness or steadiness than the whites.
They are more ardent after their female: but love seems with them to be more an eager desire, than a tender delicate
mixture of sentiment and sensation. Their griefs are transient. Those numberless afflictions, which render it doubtful whether
heaven has given life to us in mercy or in wrath, are less felt, and sooner forgotten with them. In general, their existence appears
to participate more of sensation than reflection. To this must be ascribed their disposition to sleep when abstracted from their
diversions, and unemployed in labour. An animal whose body is at rest, and who does not reflect, must be disposed to sleep
of course. Comparing them by their faculties of memory, reason, and imagination, it appears to me, that in memory they
are equal to the whites; in reason much inferior, as think one could scarcely be found capable of tracing and comprehending
the investigations of Euclid; and that in imagination they are dull, tasteless, and anomalous. It would be unfair to
follow them to Africa for this investigation. We will consider them here, on the same stage with the whites, and where the
facts are not apocryphal on which a judgment is to be formed. It will be right to make great allowances for the difference
of condition, of education, of conversation, of the sphere in which they move. Many millions of them have been brought
to, and born in America. Most of them indeed have been confined to tillage, to their own homes, and their own society:
yet many have been so situated, that they might have availed themselves of the conversation of their masters; many have
been brought up to the handicraft arts, and from that circumstance have always been associated with the whites. Some have
been liberally educated, and all have lived in countries where the arts and sciences are cultivated to a considerable degree,
and have had before their eyes samples of the best works from abroad. The Indians, with no advantages of this kind,
will often carve figures on their pipes not destitute of design and merit. They will crayon out an animal, a plant,
or a country, so as to prove the existence of a germ in their minds which only wants cultivation. They astonish you with
strokes of the most sublime oratory; such as prove their reason and sentiment strong, their imagination glowing and elevated.
But never yet could I find that a black had uttered a thought above the level of plain narration; never see even an
elementary trait, of painting or sculpture. In music they are more generally gifted than the whites with accurate ears
for tune and time, and they have been found capable of imagining a small catch. Whether they will be equal to the composition
of a more extensive run of melody, or of complicated harmony, is yet to be proved. Misery is often the parent of the
most affecting touches in poetry. -- Among the blacks is misery enough, God knows, but no poetry. Love is the peculiar r&oe;strum
of the poet. Their love is ardent, but it kindles the senses only, not the imagination. Religion indeed has produced a Phyllis
Whately; but it could not produce a poet. The compositions published under her name are below the dignity of criticism.
The heroes of the Dunciad are to her, as Hercules to the author of that poem. Ignatius Sancho has approached nearer
to merit in composition; yet his letters do more honour to the heart than the head. They breathe the purest effusions
of friendship and general philanthropy, and shew how great a degree of the latter may be compounded with strong religious
zeal. He is often happy in the turn ot his compliments, and his stile is easy and familiar, except when he affects a
Shandean fabrication of words. But his imagination is wild and extravagant, escapes incessantly from every restraint of
reason and taste, and, in the course of its vagaries, leaves a tract of thought as incoherent and eccentric, as is the
course of a meteor through the sky. His subjects should often have led him to a process of sober reasoning: yet we find
him always substituting sentiment for demonstration. Upon the whole, though we admit him to the first place among those
of his own colour who have presented themselves to the public judgment, yet when we compare him with the writers of the
race among whom he lived, and particularly with the epistolary class, in which he has taken his own stand, we are compelled
to enroll him at the bottom of the column. This criticism supposes the letters published under his name to be genuine,
and to have received amendment from no other hand; points which would not be of easy investigation. The improvement
of the blacks in body and mind, in the first instance of their mixture with the whites, has been observed by every one,
and proves that their inferiority is not the effect merely of their condition of life. . . .
To justify a general
conclusion, requires many observations, even where the subject may be submitted to the Anatomical knife, to Optical
glasses, to analysis by fire, or by solvents. How much more then where it is a faculty, not a substance, we are examining;
where it eludes the research of all the senses; where the conditions of its existence are various and variously combined;
where the effects of those which are present or absent bid defiance to calculation; let me add too, as a circumstance
of great tenderness, where our conclusion would degrade a whole race of men from the rank in the scale of beings which
their Creator may perhaps have given them. To our reproach it must be said, that though for a century and a half we have
had under our eyes the races of black and of red men, they have never yet been viewed by us as subjects of natural history.
I advance it therefore as a suspicion only, that the blacks, whether originally a distinct race, or made distinct by
time and circumstances, are inferior to the whites in the endowments both of body and mind. It is not against experience
to suppose, that different species of the same genus, or varieties of the same species, may possess different qualifications.
Will not a lover of natural history then, one who views the gradations in all the races of animals with the eye of philosophy,
excuse an effort to keep those in the department of man as distinct as nature has formed them? This unfortunate difference
of colour, and perhaps of faculty, is a powerful obstacle to the emancipation of these people. Many of their advocates,
while they wish to vindicate the liberty of human nature, are anxious also to preserve its dignity and beauty. Some
of these, embarrassed by the question 'What further is to be done with them?' join themselves in opposition with those
who are actuated by sordid avarice only. Among the Romans emancipation required but one effort. The slave, when made free,
might mix with, without staining the blood of his master. But with us a second is necessary, unknown to history. When freed,
he is to be removed beyond the reach of mixture.
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Petrus Camper On the Origin and Color of Blacks
Sciences,
of any kind whatsoever, should be useful in a general way as well as in a particular field. Anatomy, the knowledge of the
human body, would be, in my opinion, a narrow branch of learning if it had no effect on other sciences besides Medicine
and Surgery. Anatomy constitutes the most distinguished part of the venerated Natural Sciences, of Natural History,
and offers an important basic principle which serves as foundation for rational Religion. It sounds strange, Honored
Listeners, when one wants to make a hall intended for medical lessons resound with the praise which the infinite Supreme
Being deserves. However, with the exception of the school of Theology, where does one give ber, more solemn evidence
of the great wisdom, providence and unlimited power of God than in this Lecture Hall, where the beauty and perfection
of our ingenious and excellent constitution are researched and displayed through the art of Dissection? Particularly
because not everyone can be convinced by the bare force of reasoning, but all without exception are convinced by the
very sight of this wonderful Masterpiece that the Divine Creator of this Treasure must be an infinitely wise, powerful
and merciful Being!
In my discourse I now could pass from the body to the soul and perhaps not unduly describe
in detail the amazing qualities of that spiritual being; but who could treat in a profitable way, and to the satisfaction
of our fellow Citizens, a Subject which was not long ago explicated to the point of perfection by one of our most renowned
men and treated with utmost clarity? Discussions about the soul must be left to clever Philosophers and to them alone;
we will limit ourselves to discussing the coarser part of our being, namely the body, and its mechanical structure,
the skin, muscles and entrails! These are parts whose beauty can be observed with the naked eye; yet, they are worthy
to be seen, for even in those lesser parts something Divine always shines through.
In the past year, I planned to
say something about the color of the skin, in order to have the opportunity to discuss the skin of the Moors, which
at first glance appears so different from ours that many people, but wrongly so, imagine that Blacks belonged to some particular
kind of species which did not descend from Adam. As an introduction to these Anatomy classes, I intend to deal with this peculiar
phenomenon, to see if I can elucidate it here through the revealed truths of our Religion: namely, that God created a single human
being in the beginning, Adam, to whom all of us, whatever our shape or color may be, owe our origin. Many, who find pleasure
in doubting the most evident things, come up with all kinds of arguments against this principle, arguments that will
be brought to naught as soon as I demonstrate that all of us are all black, only more or less, and that this color difference
can in no way prove that we do not descend from the same Ancestors.
The subject itself has been treated with great
interest for a long time already, and the Ancients expressed their amazement about this strange phenomenon, and judged
unanimously that Whites are superior creatures, and that they are of greater intelligence than Blacks! Herodotus at
first praises the Blacks, and is amazed that the Ethiopians were such clever people, as Cambyses, King of Persia, discovered.
Called the Macrobii, or the long-lived, they even laughed at Cambyses' envoys and ascribed to their bad habits the fact
that the Persians did not become older than eighty years, while they themselves reached the age of at least one hundred
and twenty years by eating roasted meat and drinking milk. However, the same Herodotus, who first recounted so many
wonderful things about the Ethiopians, disgraces himself by saying in the same third book, dedicated to Thalia, in reference
to the Indians: "All the Indians that I described unite in public like animals, their color is as awful as that of their
neighbors, the Ethiopians. Their reproductive fluid with which they impregnate the women, is not white like that of all
other people, but black, like the color of their skin, a liquid resembling that dirty or noxious seed, which the Ethiopians
also eject." Who does not see that Herodotus, carried away by the prejudices of his time, promoted such a detestable
image, and a false one as well! Aristotle himself could not resist from criticizing him: in his Natural History of Animals
he first affirms that the semen of all Animals is white, then says that one must not believe Herodotus at all when he
relates that the Moors and the Ethiopians have black semen. In contrast, to these same Ethiopians and Indians who according
to Herodotus in his Polymnia, differ from each other, not only in language and hair ("In fact the sunrise Ethiopians have flowing
hair, Ethiopians from Africa have the frizziest hair of all mankind"), [Aristotle] now ascribes heroic virtues, as well
as the praiseworthy custom and manly taste of clothing and adorning their bodies in tiger and lion skins--garments,
Listeners, that are more dignified for warriors than the feathers and ermines which are worn and seen perhaps too often
nowadays. My indignation about Herodotus will make You understand quite well how much more highly I think of these black
peoples, and that I am inclined to describe them as our fellow men.
Strabo thinks much more rationally about the
Indians, although the scholars of his time also seem to have been deeply divided on the problem. Indeed, Onesicritus
wanted to attribute the black color to hot water falling from the sky, an idea which Aristobulus flatly contradicted.
Theodectes attributed it to the burning sun, and regarded the heat as the cause of that unpleasant hue. Meanwhile Onesicritus
denies this, because the children, he states, are already black in the womb of their mothers, before the sun can shine
on them; this we will soon prove to be wrong. Strabo himself prefers to hail the sun as the cause for the black color
and the woolly hair, the latter of which the Indians do not have, because they, according to him, live in a humid region.
Meanwhile he jumps over the issue under consideration by saying: they become already black in the womb, because the
sperm has the power and nature to reproduce those who made the children as they are. You clearly see, that he must have shown
how the first white human became black and got woolly hair, if one wants to give precedence to the whites. Aristotle, always
both precise and witty in his arguments, attributes the blackness of the Moors exclusively to the heat of the sun. And
Galen, a steady admirer of that great Philosopher, confirms, in his Book on the Temperaments, this sensible and reasonable
opinion. But Pliny, although he usually copies Aristotle, relates, on the authority of others, that in Thessaly there
is a river with water that makes men and animals black and curls their hair, but these are embellishments that are disputed by
many, and not without reason.
So much for the Ancients, who had little experience in the natural sciences which
now seem to have reached great heights. But, how can one not be astounded that the world renowned Meckel, a man famous
for his great merits, for whom I have always shown the highest respect in my Anatomy papers and classes, who moreover
studied under the supervision of the great Haller, dares to write in the year 1757 in Berlin, "that Negroes seem to
be a completely different kind of species!" because their brains and their blood are black, which causes their skin
to turn black? The strangeness of seeing a Moor must have surely inspired him with hatred and fear for their color—it was
[only] the second one that he had dissected. He probably would have thought in a friendlier and more reasonable way if
he, as we do in our Country, had seen Blacks every day and had seen that whites, men and women, however superior they
may feel to those colored people, do not judge them unworthy of their love. Santorinus, a dissector of great fame, is
preoccupied with another theory, namely that the liver secretes a black substance under the Epidermis, as he explains
in the beginning of his book.
In the year 1758 in Amsterdam I had the opportunity to dissect a black Angolese boy
and I found his blood very much like ours and his brains as white, if not whiter. When I dissected this body in public, I
examined it in a totally objective way and compared all the parts with the famous description of the Bush-man or "Orang-Outang"
of the renowned Tyson. I must confess that I found nothing that had more in common with this animal than with a white
man; on the contrary, everything was the same as for a white man. You ask, and rightly so, why indeed the comparison
with the Bush-man? That is simply, Gentlemen, because there are Philosophers to be found who want to show with some
rhetorical flourish that Negroes and Blacks descended from the mingling in olden times of white people with great Apes
or Orang-Outangs, which were called Satyrs by the Ancients. Dr. Tyson's Dissection is very incomplete since the genitals
are treated in a superficial way, and that is where indeed the greatest difference should be, if one may rely on Galen,
who dissected Apes or animals of the Monkey Species only.
Meanwhile you remain in uncertainty and wonder whether
the black color might not come from a kind of soot, a certain vitriol, or burnt fat, as Brownius believed. He does not
accept burning of the skin at all as a cause, however probable it may be. Today we do not lack for people who believe
that we have natural mercury in our blood as well as sulphur, both getting mixed in our body as in a mortar, thus making
a black dye and imparting that to the skin. I do not dare reveal the discoverer of this miracle, for fear that you would
lose respect for his good name, which he otherwise rightly deserves.
Most likely you will prefer those conjectures
which have direct connections to the Holy Scripture. Labat, in his new description of Africa thinks that Adam was dark
brown or reddish and that the color, blanched in Eve, consequently became whiter. Or that Cain, after killing Abel,
was made black on the spot by the incensed Supreme Being so that he would be marked. But the great Flood and the single surviving
household of Noah, all of Seth's tribe, does not allow us to believe this hypothesis. It has been said occasionally that
Cham, because he was cursed by his father Noah, changed in color and became black. Whatever the case may be, it seems
quite obvious that all scholars, through their association of a very hateful image with the color black, acted as if
a certain well-deserved curse, or wrath of the Divine Supreme Being, were the origin of the unfavorable color: and usually,
if not always, this one-sided and absurd account worked in favor of the Whites, because they had devised it themselves
and thus had accorded themselves superiority over others of a different color. What kind of an image must the poor Americans
have conceived of white people, after being treated by them in such an undeserved, such a cruel and barbaric manner?
Will they not believe that the God of heaven and earth changed those brutes, as a permanent sign of his righteous wrath,
into white people? This digression causes you to blush, and not without cause. All of us, not only as human beings but as
Christians, would wish to be black if we could wash off this sin through such a change in color.
Let us rather backtrack:
we must get to know Blacks better and therefore observe, as Maupertuis does in his clever work entitled La Venus Physique:
1) That from the tropic of Cancer to that of Capricorn, Africa has only black inhabitants, whose noses are wide and
flat, lips thick, and hair woolly. 2) When we go to the point of Africa, the Cape of Good Hope, which is towards the South
Pole, then we find that the faces of these people, which we consider ugly, stay the same, but that the color gets lighter.
3) Towards the east, the inhabitants have features that are more beautiful but they are just as black. 4) In the south
the color lessens and becomes brown, yellowish red, etc. the eyes become small and narrow, but the bodies are tall.
5) People become smaller towards the North Pole, so that the inhabitants of the Davis Strait and the Lapps are the smallest. It
is noteworthy that all the people who live in the Torrid Zone, in America, in Africa as well as in Asia, are completely
black or brown. As soon as one moves away from the Equator, people become whiter until one finds the whitest in Denmark.
The renowned and astute Buffon, the greatest Naturalist of this century, has worked this out very precisely in the third
volume of his Natural History. Meanwhile one finds white Negroes; they are those who are begotten by black parents,
but are born white and stay that way, as Labat affirms. One, as witnessed by Maupertuis, was brought to Paris in 1744.
He was a boy of about five years, born to very black parents, who had white woolly hair, pinkish, blue eyes, etc. One
could ascribe this to a malady in the fluids, because something similar happens also among us. I remember seeing two
sons of very white parents, having studied with them in Leyden, of whom one was as brown as a Mulatto, the other as
white as a Danish Damsel.
From what I have just noted in general, it seems obvious that the heat of the region where
we live is the cause of the color; but it takes many centuries for completely white people brought into a tropical zone
to turn totally black, as the great Buffon rightly remarks. Therefore when one says that our countrymen, who have lived a
long time in the East or West Indies, do not become black, that fact is no proof. We have had our colonies in the tropics
too short a time to be able to judge. In my opinion, it is likely that our descendants there would become pitch black
if they lived there continually for a thousand years, and that the Angolese Negroes will turn white after a similar
stay among us in Europe. Absolute Rulers are in the unique position to have this tested by imposing and enforcing inviolable
laws, but we will not live to see the outcome.
Woolly hair is not an important consideration. The incomparable Buffon
says that men can be found in France with curly hair almost as woolly as that of Negroes. Among us it is rare. Nevertheless,
I believe I have seen the same. What can be said about color, which is nothing but a particular reflection of beams
of light? Is a person of another race when, tanned in the summer by the sun, he has become blackish? Does his individuality
change when after a long winter he becomes pale, or after having been restricted to his house for a year, he becomes
white? Maybe a comparison, though taken from animals, will clear up the problem. The hares in Russia and Sweden are
grey in the summer and lily white in the winter, as Linnaeus notices. Are they therefore not the same animals? When we
see different people who are less black than their neighbors, it proves that they are settlers from the North; or when
we Northerners see among us people darker than we are, it proves that they came from the South. Let us take the ancient
Jewish nation as an example; the group which stayed in Spain and Portugal is quite darker than those who have been living
for many centuries in Bohemia, or further North in Silesia or Poland. The color, eyes, features of the mouth, will enable
you to recognize among thousands of that race from which Country they came; nobody, however, would think so wrongly as
to conclude that they did not sprout from the same branch.
We will forthwith examine the origin of blackness; but
I first want to say something about the appearance. Blacks have a wide and flat nose, thick lips. Many Travelers have
asserted, and on the basis of that authority many Naturalists say so as well, that they push in the nose of their children,
and give it this form. The truth is far from that! Aside from the fact that they are already shaped like that in the
womb, the form depends only on the projection of the upper and lower jaws, and that is how the nose becomes flat and small
by itself and the lips thick. How could they cover the teeth otherwise? Don't we see a comparable difference of form
in the heads of all white nations, without doubting that they come from one and the same Adam? Why then would we consider
the difference of color, since it requires only a small change in the fine skin or epidermis which covers the body?
Food
alone changes appearance: in the countryside people are always less comely, less attractive than in the cities. Maupertuis
claims that nowhere does one find more beautiful women than in Paris, apparently not only because of their upbringing,
but because the meals are better there. One of my friends, a very knowledgeable man, and an exceptional observer, remarked
years ago that Westphalian servants, whose features, hair and color are ugly when they first arrive, improve considerably
in Amsterdam in six years time through better food, and get better color, finer skin and curly hair. If such changes
can come about in a few years, if our Countrymen, who have lived in hot regions, can never get their white skin back, although they
have come home, how much more certainly will this color pass on from generation to generation when the settlement lasts
for centuries?
I must curtail myself as much as possible, for fear of spending too much time on this subject,
but otherwise I could show with great probability of truth that the Americans are settlers who, after arriving from
Northern Europe and Asia, multiplied; and, as Buffon correctly notes, they moved to the south to avoid the cold, losing their
lightly tanned color as they resided in warmer regions. It is probable that these Settlers came there many Centuries ago.
The proof lies in the small number of people who lived in the great expanse of America, and in their savage customs
and manners. There may be a few exceptions, people who perhaps descend from very civilized peoples in Europe, and who,
having landed by shipwreck, multiplied, and in the course of time lost the civilization of their first forefathers. All Islands
in far-off seas were populated in the same way; and there remains no doubt that all races, spread over this Globe, descend
from the same human couple who formerly lived in Paradise!
I will now proceed in an orderly way to pinpoint the
source of blackness in the Moors, and first demonstrate to you: this child, which, although a foetus, is born of a Angolese
Negro woman, whose husband was just as black. You see that the skin is white over the entire body, and therefore that
the children are not black in the womb as Strabo believed. You also see that the nose, lips, the whole being are of
the same form as that of adult Blacks. Be convinced therefore that the nose is not pushed in at birth, but that such a prematurely
born creature already has all the features of his race. Buffon noticed rightly, that the children of Negroes are born white or
rather reddish, like ours, and that they become brown a few days later and then black. However, it is to be noted that
very soon after birth they have black skin around their nails and also on the circle around the nipples. But the genital
area only becomes black on the third day and not at birth. I saw this in Amsterdam. A boy was born to a Negro woman
who was very black; the third day the genitals were coal black and the nail-edges, and the circles around the nipples also.
The fifth and sixth day the blackness spread over the whole body, and the boy, who had not been in the sun, but had been
born in the winter in a closed room, and had been swaddled tightly according to local practice, still changed color
and became black over his entire body, except for the balls of his feet and the palms of his hands, which are always
paler and stay quite white among working Negroes.
Look here at the skin of this black boy, whose skull I show you
also. You clearly see that the skin is, in itself, perfectly white, that it is covered by a second layer, which is called
the Reticulum, and that this layer is actually black, brown, red-copperish or tanned. On top of this is another layer,
which is the outer layer of the skin, which the renowned W. Hunter in London quite rightly compared to a thin glazing
covering the colored layer, or to a varnish preserving it. This colored layer is manufactured by the vessels of the skin
and one can see the fibers very clearly in the hand and foot when one removes the outer layer of the skin carefully
after a long decay or when one soaks the skin in hot water. Never ever have blood-vessels been found there that could
be filled artificially, contrary to what some have professed. Ruysch has denied seeing them, Hunter never saw them, but he
did see the fibers, which run from the skin to the epidermis like a spiderweb, which he depicts, and which I have often
shown to my Students.
Judge now, Listeners! If this white skin from the Moor is a proof of black blood, of sulphur,
mercury or soot, flowing in their veins! You see that the epidermis can be divided into two membranes, into more even,
and the one that lies directly on the skin, is black, and that the outer one is transparent; so that it seems more or less
colored by the same blackness. See here! A big piece of skin taken by me in Amsterdam from the arm of an Italian sailor.
You see that the name and skull was branded in blue upon the true skin, and not the Cuticula or outer layer of skin.
You clearly see the brown membrane quite similar to that of Blacks and the totally removed outer membrane that is transparent
and hardly colored!
I show You furthermore a piece of skin taken from the side of the breast of a very white woman.
You see on top of the true white skin a tanned layer and on top of that, but now removed, a transparent membrane. Does
it not follow from all this that we, just like Blacks and tanned Italians, have a colored membrane located under the outer layer
of skin, and right on top of the true skin just like the Moors do? When this second layer is completely without color,
then we are very white and pale: that is to say, we are white Moors, or rather; we are people similar to Blacks in every
way except that we have this middle layer less tanned. This black skin, or this second or middle layer, when injured,
never grows back the same as it was before but stays white, as I demonstrate to you in a piece of skin from the shin.
It is just the same with us when we have scars, they stay white, as can be seen most often on those that are pock-marked.
The same is the case with black animals, please excuse the comparison. A black horse, having lost hair through abrasions,
burns, or ulcers, always gets white hair in its place. That slight and subtle something, which changes the color of
our outer skin and hair into black, seems to be strained from our blood most often in the prime of youth: that is why
we become gray and get white silvery hair, which is the most beautiful jewel of advanced age.
It is not merely the
sun which is the cause of the darkness of our skin, although it has more to do with it than anything else. Our privy
parts, which modesty teaches us to cover, have a second layer in their skin which is quite brown, even among the whitest
people. Many women see the lower part of their body and the circles around the nipples become completely black whenever
they are pregnant. When we become thin and waste away, our skin becomes sufficiently black to bring about a proverb,
"to be black from emaciation"; and indeed one often sees this happen. In contrast, the skin becomes whiter when it is
made smoother and stretched by plumpness.
I deem it sufficient to have shown through physical examination of our
body and especially of our skin that there is not any reason why we should not consider the race of the Moors to be descended
like ours from Adam. Be Adam created black, brown, tanned or white, his descendants, as soon as they spread out over
the wide surface of the earth, necessarily had to change in color and shape according to how the country, the particular
foods and illnesses differed. In many, an accidental variation was passed on through heredity, as we still see happen
daily. A mixture of two very different types of people could not but produce a third type, which carried on something from
both and which could only be changed in the course of several centuries. Remember from ancient history how the peoples
from the North invaded Europe, all the way to the South; how those in Asia spread Northwards, how the Africans and Moors
occupied a part of Europe, so that in Portugal and Spain entire recognizable groups of these can still be found. How
on the contrary, we explored the remotest coasts of Asia, Africa and America, which are presently populated by Whites. What
a mixture would come out of that? And how different must the color be in our Commonwealth, where scarcely a family can
be found which is not linked through various marriages to a great number of nations and has kept a confusing mixture
of their features and color?
Read, in case you may want to know more about it and make the examples that I showed
you of Moors become clear in your mind, the excellent discourse of the great Albinus on the cause and origin of the
color of Blacks and other people. Read what Littre, that renowned Member of the Royal French Academy, left us in writing
in the proceedings of the year 1702; leaf through the quoted work of the incomparable Maupertuis, and in particular
the Natural History of Mankind by the immortal Buffon, published in his third Volume of the Royal Natural History Collection.
Add to that the Observations of the talented Le Cat; and You will no longer raise any objections to joining me in holding
out the hand of brotherhood to Negroes and Blacks, and in recognizing them as true descendants of the first man whom
we all recognize as our Father!
I have spoken.
I turn to Simplicity, I turn again to Purity!
¡De nican para tech quixtizque xtopa tech mictizque! De aquí para poder sacarnos, primero tendrán que matarnos!
Since 1521. Ce-Tekpa Toltekoa. All Materials
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