| PART I | ||
|---|---|---|
| RACE, LANGUAGE AND NATIONALITY | ||
| PAGE | ||
| I. | Race and Democracy | [3] |
| II. | The Physical Basis of Race | [13] |
| III. | Race and Habitat | [37] |
| IV. | The Competition of Races | [46] |
| V. | Race, Language and Nationality | [56] |
| VI. | Race and Language | [69] |
| VII. | The European Races in Colonies | [76] |
| PART II | ||
| EUROPEAN RACES IN HISTORY | ||
| I. | Eolithic Man | [97] |
| II. | Paleolithic Man | [104] |
| III. | The Neolithic and Bronze Ages | [119] |
| IV. | The Alpine Race | [134] |
| V. | The Mediterranean Race | [148] |
| VI. | The Nordic Race | [167] |
| VII. | Teutonic Europe | [179] |
| VIII. | The Expansion of the Nordics | [188] |
| IX. | The Nordic Fatherland | [213] |
| X. | The Nordic Race Outside of Europe | [223] |
| XI. | Racial Aptitudes | [226] |
| XII. | Arya | [233] |
| XIII. | Origin of the Aryan Languages | [242] |
| XIV. | The Aryan Language in Asia | [253] |
| Appendix with Colored Maps | [265] | |
| Documentary Supplement | [275] | |
| Bibliography | [415] | |
| Index | [445] | |
CHARTS AND MAPS
| CHARTS | |
| Chronological Table | Pages [132]–133 |
| Classification of the Races of Europe | Facing page [123] |
| Provisional Outline of Nordic Invasions and Metal Cultures | Facing page [191] |
| MAPS | |
| Maximum Expansion of Alpines with Bronze Culture, 3000–1800 B. C. | Facing page [266] |
| Expansion of the Pre-Teutonic Nordics, 1800–100 B. C. | Facing page [268] |
| Expansion of the Teutonic Nordics and Slavic Alpines, 100 B. C.–1100 A. D. | Facing page [270] |
| Present Distribution of European Races | Facing page [272] |
INTRODUCTION
The following pages are devoted to an attempt to elucidate the meaning of history in terms of race; that is, by the physical and psychical characters of the inhabitants of Europe instead of by their political grouping or by their spoken language. Practically all historians, while using the word race, have relied on tribal or national names as its sole definition. The ancients, like the moderns, in determining ethnical origin did not look beyond a man’s name, language or country and the actual information furnished by classic literature on the subject of physical characters is limited to a few scattered and often obscure remarks.
Modern anthropology has demonstrated that racial lines are not only absolutely independent of both national and linguistic groupings, but that in many cases these racial lines cut through them at sharp angles and correspond closely with the divisions of social cleavage. The great lesson of the science of race is the immutability of somatological or bodily characters, with which is closely associated the immutability of psychical predispositions and impulses. This continuity of inheritance has a most important bearing on the theory of democracy and still more upon that of socialism, for it naturally tends to reduce the relative importance of environment. Those engaged in social uplift and in revolutionary movements are therefore usually very intolerant of the limitations imposed by heredity. Discussion of these limitations is also most offensive to the advocates of the obliteration, under the guise of internationalism, of all existing distinctions based on nationality, language, race, religion and class. Those individuals who have neither country, nor flag, nor language, nor class, nor even surnames of their own and who can only acquire them by gift or assumption, very naturally decry and sneer at the value of these attributes of the higher types.
Democratic theories of government in their modern form are based on dogmas of equality formulated some hundred and fifty years ago and rest upon the assumption that environment and not heredity is the controlling factor in human development. Philanthropy and noble purpose dictated the doctrine expressed in the Declaration of Independence, the document which to-day constitutes the actual basis of American institutions. The men who wrote the words, “we hold these truths to be self-evident, that all men are created equal,” were themselves the owners of slaves and despised Indians as something less than human. Equality in their minds meant merely that they were just as good Englishmen as their brothers across the sea. The words “that all men are created equal” have since been subtly falsified by adding the word “free,” although no such expression is found in the original document and the teachings based on these altered words in the American public schools of to-day would startle and amaze the men who formulated the Declaration.
It will be necessary for the reader to divest his mind of all preconceptions as to race, since modern anthropology, when applied to history, involves an entire change of definition. We must, first of all, realize that race pure and simple, the physical and psychical structure of man, is something entirely distinct from either nationality or language. Furthermore, race lies at the base of all the manifestation of modern society, just as it has done throughout the unrecorded eons of the past and the laws of nature operate with the same relentless and unchanging force in human affairs as in the phenomena of inanimate nature.
The antiquity of existing European populations, viewed in the light thrown upon their origins by the discoveries of the last few decades, enables us to carry back history and prehistory into periods so remote that the classic world is but of yesterday. The living peoples of Europe consist of layer upon layer of diverse racial elements in varying proportions and historians and anthropologists, while studying these populations, have been concerned chiefly with the recent strata and have neglected the more ancient and submerged types.
Aboriginal populations from time immemorial have been again and again swamped under floods of newcomers and have disappeared for a time from historic view. In the course of centuries, however, these primitive elements have slowly reasserted their physical type and have gradually bred out their conquerors, so that the racial history of Europe has been in the past, and is to-day, a story of the repression and resurgence of ancient races.