Logically, it has to be them.
As pointed out a few weeks ago (see message 331), Evola regarded
structural public corruption and the related phenomenon of global
gangsterism and organised crime as one of the signs of the coming of
that 'Fifth Estate'.
In 'The Revolt against Civilization', Lothrop Stoddard interpreted
racially the revolutionary movements of our times and reached the
conclusion that their substratum is a sub-humanity. Evola, who refers
to that work in 'Sintesi di dottrina della razza', points out that a
similar study could be done about the Renaissance and humanism. "It
would be difficult to find among the most characteristic types of
that period, especially in the political field, a great number of
physical appearances racially fit. The rule is instead anti-race
(...) While they are not decisive in themselves, those symptoms
become significant when considered with respect to all the rest".
Along those lines, as is known, make-up was used by aristocrats to
hide the dark completion of their skin, at a time when white skin was
still regarded as a sign and as a criterion of a beauty which was not
only aesthetical and of a purity which was not only based on moral
grounds ; this means that a massive racial mixing took place in the
aristocracy in the early Renaissance - maybe even before ; a study of
that racial mixing is still to be written, provided that sufficient
sources exist to do it.
A relatively large number of Nordic physical appearances can however
still be found, including in the United States, as if race could only
assert itself on the biological plane and no longer on higher planes,
in the Anglo-Saxon political personal throughout the XIXth century,
and even until WW2, following which political schemers should be in a
chamber of horrors. Since then, European parliaments, including the
so-called 'European parliament' in Brussels, have turned into a more
or less Orwellian farm. The most unprepossessing physical appearances
strut about there, with all due respect - for animals. If the first
camel has recently appeared in the political circus of one of the
European countries which contribute the most, through the EU
commission, to the financing of the Turkish mafia, it's been a long
time since three of the main European countries have been 'managed'
by the serpent.
Among others, these are signs which allow us to note that infra-human
influences have gone beyond the stage of mere infiltration and that
they are now 'in control', and that they show off that they are 'in
control'.
--- In
evola_as_he_is@yahoogroups.com, Savitar Devi
<savitar_devi@...> wrote:
>
> Yes, the fourth caste does seem to be the flaw in Dumezil's theory -
it is possible though that the caste could have been created at a
later date, so one could, if one were particularly gracious, assume
that Dumezil thought that the 'shudra' were an additional caste added
to society as the organisation and hierarchy of civilization became
further complex.
>
> I would say that Evola's perception, quoted below 'Indo-Europeans
are the peoples who have
> managed more than the others to acknowledge and to apply the
ideal of
> a social organic and functional hierarchy", is more than likely
correct - the tripartite structure hypothesis is probably too general
to relate any specific knowledge of the stratification of Indo-
Europeansociety. On the other hand it is also true that no other
races developed a functional hierarchy in society which is even
comparable at that time. The whole thesis perhaps does not explain so
much the nature of Indo-European society, but the nature of the Indo-
European peoples; there is a greater need for organisation and the
creation of a functional hierarchy, especially as the society, via
war or other means, expands and becomes more complex in terms of rule
and social custom.
>
> Given that each caste is thought to arise in opposition to
another, now that communism and the 'speculative finance' factor are
in control, it is quite viable that a new one could arise, as you
suspect - I have however, no idea as to what it could be - hopefully
it will not be the Untouchables or their modern equivalent.
>
>
> evola_as_he_is <evola_as_he_is@...> wrote:
>
> We merely outlined the method dear to Dumézil.
>
> As to know what Evola thought of his system, the best is to open an
> anthology of his most significant writings dealing, as indicated by
> its title, 'La tradizione di Roma', with various aspects of the
Roman
> tradition, which has already been mentioned here, p. 119, to find a
> review of the Italian translation of Dumézil's 'Jupiter, Mars,
> Quirinus' (1941), that book in which he set out for the first time
> his theory of the three functions (sovereignty and religion, war,
> production), a tripartition which is found in the vocabulary, the
> social organisation and the mythological corpus of all Indo-
European
> peoples, according to Dumézil : we have, for example, the medieval
> society divided into oratores (those who pray, the clergy),
> bellatores (those who fight, the nobility) and laboratores (those
who
> work, the third Estate) ; Indian society into Brahmans, Kshatriyas,
> and two productive castes. Dumézil goes on to explain that the
early
> official history of Rome matches with that 'founding ideology', as
a
> result of which, among other things, it would be vain to try to
> untangle legend and history with respect to Romulus ands his
> successors.
>
> Evola finds 'Giove, Marte e Quirino per gli antichi romani' (1955)
> interesting for two reasons : first, because of its method, the
> comparative one, which, even if, as recalled by him, it was not new
> at that time, was "refined and expressed in a scientifically
> satisfactory manner by Dumézil and others", who cleansed it from
the
> one-sided elements, the mistakes and the extravagance" it was
filled
> with in the XIXth century ; then, because Dumézil resumes
opportunely
> the idea, already highlighted by Vico and de Coulanges, of an
inner,
> organic, unity of the cults, of the social classes, of the
vocations,
> of the functions and of the institutions of ancient civilisations".
>
> On the other hand, Evola corrects Dumézil unsurprisingly on two
> points. In the first place, instead of a tripartition, the fact is
> that it is a quadripartition which we find in ancient Indo-European
> societies ; "the fact that Dumézil points out that, in the East,
the
> fourth caste is composed, not of Indo-Europeans, but of subjugated
> aboriginal peoples is irrelevant, since he admits that, for Rome
and
> for the Nordics, tripartition came as a result of their associating
> with originally heterogeneous or even hostile ethnic groups".
>
> Then, Evola asks himself the same question as Dumézil does : is
> social tripartition, or quadripartition really an Indo-European
> characteristic and almost a sign of recognition, or is it a scheme
> which has an intrinsic value, an inner necessity and even an
analogy
> with the articulation of human being. "Despite what Dumézil
assumes,
> we think that the second alternative is the right one and that, at
> best, it can be said that Indo-Europeans are the peoples who have
> managed more than the others to acknowledge and to apply the ideal
of
> a social organic and functional hierarchy".
>
> While we are at it, we take this opportunity to point at a fact
that
> has passed almost unnoticed : not only, through history, power goes
> down from one caste to the other, but, each time a lower caste
ousted
> from power the caste which is immediately superior to it from, the
> effect of this was the disappearance of a social stratum : the
> bourgeois XIXth century replaced the quadripartite society of the
> Ancient Regime with a clearly tripartite social pseudo-order :
those
> who pray, those who make money, and those who work. Communism, as
for
> it, turned the latter into a bipartite system : those who are rich
> and those who are poor.
>
> What's next - now that Communism and speculative capitalism,
spurred
> on by the mechanical infra-human forces which are behind them, are
> merging.
>
> Finally, as is known, the terminology oratores, bellatores (those
who
> fight, the nobility) and laboratores was made up and imposed by the
> Church in the Middle Ages, as an ideological counterpart of its
will
> to reduce society to three Estates. What is less known is that, as
> showed in 'Naissance de la noblesse' by Karl Ferdinand Werner, the
> Church, in the attempt to reach that goal of its, went so far, as
> early as in the Middle Ages, as to make a massive forgery of
> administrative documents showing that medieval society was a
> quadripartite society. Could this, too, pass unnoticed?
>
>
>
>
> Three heavens there are; two Savitar's, adjacent:
> In Yama's world is one, home of heroes.
> As on a linch-pin, firm, rest things immortal:
> He who hath known it, let him here declare it.
>
> - Rig Veda I.35 (Griffith)
>
>
> ---------------------------------
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