“Using these whips they beat and whipped their bare skin until their bodies were bruised and swollen and blood rained down, spattering the walls nearby. I have seen, when they whipped themselves, how sometimes those bits of metal penetrated the flesh so deeply that it took more than two attempts to pull them out.”
Heinrich of Herford, (c.1300–1370)

Enoch Powell, delivering perhaps the most notorious speech of 20th century British politics, warned that “In this country in 15 or 20 years’ time the black man will have the whip hand over the white man.” In much the same way as his demographic projections, the remarkable Enoch was more than a little off on timing, even if there is an obvious truth underlying every aspect of his broader prophetic warning. Britain is, like much of the West, now at a demographic tipping point, and the balance of power between the races is on a knife-edge. But does the Black man, at the present moment, really have the whip hand over the White man? Is it even the case in the United States, where the demographic balance is tipped even more heavily against Whites? I think not. Contemporary Black power in the West, in and of itself, is not self-sustaining but is rather dependent on a vast cultural and legal apparatus that Blacks had little or no role in designing. This apparatus is instead the contrivance of three actors: the Jews; politically, financially, and professionally incentivized Whites; and, finally, pathological and self-flagellating Whites. This last group is undoubtedly the most puzzling and catastrophic element of the current crisis. Much more horrifying than Powell’s utterance is the fact that the White man still holds the whip, but chooses to beat himself with it.

When I first saw images of Whites kneeling for Blacks, washing the feet of Blacks, and otherwise lending themselves to the hysteria of Black sainthood, I was confronted with a sequence of mental images from the distant past. History tells us that plagues are fertile ground for irrational self-sacrifice, and coronavirus, with a little help from the late George Floyd, has not disappointed. Joannes Stobaeus, in his Florilegium, noted that when a plague befell the Spartans “they received an oracle that they would be saved if some Spartans would be selected to be killed by the king.” Clement, in his First Letter to the Corinthians, pointed out that, faced with plagues, “many kings and people in charge, have given themselves to death after listening to an oracle, so that they might save their citizens with their own blood.” Diogenes Laertius, in his Vitae philosophorum, reports that an ancient plague in Athens provoked the killing of “two youths, Kratinos and Ktêsibios, and the suffering was relieved.” Hesiod, in his Works and Days, called for the moral cleansing of the land, and explained famine and plagues in his statement that “The whole state often suffers because of a wicked man, Who transgresses the gods and devises reckless deeds.” Thus, in times of plague, the urge to purge oneself of sins.

Woke white liberals get yelled at by Black Lives Matter for being too woke and engaging in self-flagellation. pic.twitter.com/xx5ZdfGat1

— Ian Miles Cheong (@stillgray) June 22, 2020

Most interesting among the self-sacrificial acts of the past are, in my opinion, that of the flagellants of the Black Death, derisively and scathingly labelled “the gashers” by the Jewish historian Ben-Zion Dinur. The masochistic flagellants, officially known as “Brethren of the Cross,” or “Brotherhood of the Flagellants,” were radical lay Catholics of both sexes (segregated in processions) who first made a major impact in thirteenth-century Germany during the Black Death. Travelling from town to town, they would hold prayers meetings and processions that would culminate in a massive spectacle where they would whip their flesh until the blood flowed, seeking, through this form of self-sacrifice, to avert a broader national calamity.

Although initially supported by the Church, it soon became clear the flagellants were anti-establishment dissidents in every respect. They rejected the authority of priests and clerics, who were regarded by the flagellants as sunk in sin and therefore intrinsic to the problem. The flagellants rejected the Eucharist, asserting that their blood sacrifice was a more authentic communion with Christ. Finally, they revealed their role as populist social revolutionaries by turning against all established elites, including the very wealthy, the nobility, the city leaders and, most interesting of all, the Jews. In fact, everywhere the flagellants went a violent reaction against the Jews followed. In Frankfurt, in July 1349, the flagellants stormed the Jewish neighborhood themselves, and set it on fire. Occasionally, such as in Mainz, when the Jews heard the flagellants were nearing a town or city, the Jews would launch a pre-emptive assault on Christians, with one chronicler reporting the Jews of Mainz slaughtered 200 Christians before the flagellants finally entered and eliminated the Jewish population. Unsurprisingly, the flagellants were quickly denounced as heretics by the existing elite power structure, and were ruthlessly suppressed to extinction throughout Europe.

Woke white liberals get yelled at by Black Lives Matter for being too woke and engaging in self-flagellation. pic.twitter.com/xx5ZdfGat1

— Ian Miles Cheong (@stillgray) June 22, 2020

In stark contrast to the role of the Brethren of the Cross, our latter-day White flagellants are truly birds of a feather with the elite status quo. Those lauding Blacks and subjecting themselves to humiliating acts of politically correct piety have accepted a form of White self-mortification that is entirely beneficial to our elites, and is without any truly redemptive or socially revolutionary features. The flagellants of the past may have acted in an irrational response to disease, but they transmuted this response into concrete social activism that benefited the broader ethnic group — by attempting to topple or undermine harmful and exploitative relationships at the top of society. Latter-day flagellants feign personal mortification, when in reality they cover themselves in temporary social kudos and self-congratulation. Individually, they harm not a hair on their own heads and spill not a drop of blood, but rather seek to ingratiate themselves into a system of social rewards and even financial benefits. And all the while, the personal fakery of these latter-day flagellants rips bloody shreds from the back of the group as a whole, demoralizing the kin group and energizing its enemies. The latter-day flagellants adopt the pose of self-sacrifice and abasement, throwing their racial kin under the proverbial bus in order to exalt themselves, and themselves alone. They avoid any suggestion of personal sin by professing their “anti-racism,” while flinging judgment and condemnation at those who refuse to bend the knee. The reality is that the latter-day flagellants need these refusers in order to look like “exceptions” in the first place.

The question of what to do about behavior like this has deeply troubled me for more than a decade. Thanks to the work of Kevin MacDonald, we certainly know more about its mechanics and origins than at any time previously. It’s now clear that this isn’t a new problem, even if it appears to be getting worse every year. In my own study of “White Pathology and the 1861 Morant Bay rebellion” for the 2013 special edition of The Occidental Quarterly, I was surprised and horrified at sheer callousness that some Whites could show towards their co-ethnics. The Morant Bay rebellion was a horrifically violent episode, with gruesome, extremely painful murders motivated by hatred of Whites. The town of Bowden was plundered, and the island curate “had his tongue cut out while he was still alive, an attempt is said to have been made to skin him.” Another individual “was ripped open and had his entrails taken out.” Others were “roasted alive” and “had their eyeballs scooped out.” According to The Times of London, the mob then indulged in alcoholic excess, harboring the “drunken dream of negro mastery and white slavery. It was Africa, hitherto dormant, that had broken out in their natures. … They desired the extermination of their emancipators.” In my study of the episode and the reactions it provoked in England, I commented:

To the clear-thinking individual, it was a plainly criminal, and unimaginably brutal series of actions, carried out for malicious reasons against a population targeted for being White. And yet, there was a liberal faction in England convinced not only that it was the Black population that were the true victims, but also that their fellow Whites were reprehensible monsters who deserved the fate which befell them. This pathological response, laden with a misplaced hyper-emotionality, would shake the Empire to its core, sapping its confidence, and bequeathing a legacy which is still felt to this day.

The main warriors on behalf of the Blacks were Christian philanthropists who believed that these races could be raised to standards of education and conduct which would place them alongside Europeans. Members of this group tended to be Non-Conformist, middle-class, and liberal or radical in their politics. Crucially, most had never travelled outside Britain, and had little or no experience with the races they so emphatically and persistently eulogized. The movement was centered around Exeter Hall, a residence in London. The term “Exeter Hall” thus became synonymous with what the brilliant Charles Dickens described as “platform sympathy for the Black and . . . platform indifference to our own countrymen.” Dickens wrote:

The Jamaica insurrection is another hopeful piece of business. That platform sympathy with the Black—or the Native, or the Devil—afar off, and that platform indifference to our own countrymen at enormous odds in the midst of bloodshed and savagery makes me stark wild.

It makes me stark wild too. Isn’t it absolutely terrifying that Dickens’s words on the indifference of these universalist elites to the plight of the working classes of their own people are entirely in keeping with what we see today? These people have the appearance of empathy, but not for anyone that looks like himself. Exeter Hall was largely responsible for the production and dissemination of a range of anti-slavery and pro-Black propaganda which, with its heady emotional characteristics, thrived on those under the influence of the Romantic movement. It was of course highly idealistic:

There was also significant involvement in the movement from the Protestant churches. It was the religious arm of Exeter Hall which was responsible for sending mission upon mission to the colonies with the aim of not only saving souls but of “regenerating whole races,” and it was this religious arm, in conjunction with the mainstream propaganda effort, which popularized the idea of the “noble savage” among the congregations of Britain’s churches.

The idea that Whites, particularly Anglo-Saxons, had a divinely ordained mission to raise up the backward peoples of the earth was driven by Exeter Hall’s most basic article of faith—that all peoples could be raised to the same high level of civilization as themselves. Liberals always have a very strong self-concept as morally superior. Moral posturing is, of course, now front and center in the contemporary West. I concluded my piece on Morant Bay by calling attention to an author who watched Steven Spielberg’s Amistad, recalling Whites “squirming in their seats,” and that afterwards a White couple emerged from the theatre “clinging to each other in a desperate attempt to manage the tragedy that had unfolded before them in graphic and picturesque fashion.” The connection is clear:

What we are thus seeing, in this and myriad other instances, is the emotional abuse and torture of a generation of Whites too ill-informed to generate appropriate intellectual or emotional responses to the fictions they are presented with. The dreamscape of Exeter Hall, in which traitors and murderers become national heroes, is entrenched. It has been absorbed, integrated, and assimilated into the White consciousness, and we, the ideological and psychological descendants of Dickens, are relegated to a much-maligned periphery for daring to suggest that the emperor has no clothes.

Placing the blame for pathological levels of self-abasement solely at the feet of Christianity, however, as some in our circles have done, strikes me as all too easy. Jordan Peterson, simultaneously capable of intellectual sublimities and travesties, is absolutely correct in his observation in 12 Rules for Life:

It is true that the idea of virtuous self-sacrifice is deeply embedded in Western culture (at least insofar as the West has been influenced by Christianity, which is based on the imitation of someone who performed the ultimate act of self-sacrifice). Any claim that the Golden Rule does not mean “sacrifice yourself for others” might therefore appear dubious. But Christ’s archetypal death exists as an example of how to accept finitude, betrayal and tyranny heroically — how to walk with God despite the tragedy of self-conscious knowledge — and not as a directive to victimise ourselves in the service of others. To sacrifice ourselves to God (to the highest good, if you like) does not mean to suffer silently and willingly when some person or organisation demands more from us, consistently, than is offered in return. That means we are supporting tyranny, and allowing ourselves to be treated like slaves. It is not virtuous to be victimised by a bully.

There’s no question, however, that many Christian churches have completely folded into patterns of victimizing themselves, or at least engaging in high-kudos superficial acts of self-abasement, in the service of Blacks and the broader culture of critique. There’s also no question that they view such behavior as highly virtuous. In this regard, I found Cardinal Carlo Vigano’s recent letter to Donald Trump on current events to be extremely timely. It’s obvious from the letter, and from his history of activism against Pope Francis, abortion, and the homosexual network at the Vatican, that Vigano is “to the Right” of Trump in every way, but it’s interesting that he attempts to communicate with Trump in Trump’s own language — employing terms such as “Deep State” to try to communicate something far more profound. Most interesting is Vigano’s denunciation of “adversaries, who often hold strategic positions in in government, in politics, in the economy, and in the media.” These adversaries “serve themselves, do not hold any moral principles, want to demolish the family and the nation, exploit workers to make themselves unduly wealthy, foment internal divisions and wars, and accumulate power and money.” He explains that those who help these adversaries are acting out of “self-interest or fearfulness.” This certainly describes the latter-day flagellants, as does Vigano’s condemnation of those within the Church who are “mercenary infidels who seek to scatter the flock and hand the sheep over to be devoured by ravenous wolves … Just as there is a deep state, there is also a deep church that betrays its duties and forswears its proper commitments before God.” For Vigano, who has previously indicated that the Catholic Church had been infiltrated by a combination of Jews, organized homosexuals, and Freemasons, there is a:

media narrative which seeks not to fight racism and bring social order, but to aggravate dispositions; not to bring justice, but to legitimize violence and crime; not to serve the truth, but to favor one political faction. And it is disconcerting that there are Bishops – such as those whom I recently denounced – who, by their words, prove that they are aligned on the opposing side. They are subservient to the deep state, to globalism, to aligned thought, to the New World Order which they invoke ever more frequently in the name of a universal brotherhood which has nothing Christian about it.

I’m not from a Catholic background, and I’ve been very critical of elements and expressions of Christianity in the past, but even I have to concede, that, objectively speaking, Vigano is on to something. One of the most Christian people I know is absolutely disgusted with White behavior for Black Lives Matter, while the most anti-Christian person I know (a friend of a friend) is also the most virtue-signalling, pro-homosexual, pro-miscegenation cretin I’ve ever encountered. There are no simple answers here, and if one is to denounce the Church as the root and cause of some of our major problems, one might as well denounce everything else in Western modernity that’s been co-opted by our adversaries. It should be clear that there wouldn’t be much left that we couldn’t denounce.

The question of why Whites are allowing themselves to be subjected to this kind of treatment on a mass scale, and in some cases encouraging it, rather requires a clear and unflinching view of the mass perception of White identity politics today. Quite frankly, we have been designated the ultimate evil, and no punishment or humiliation will be enough to satisfy our enemies.

The Politics of Evil

One of the most fascinating series of books I’ve read is Jeffrey Burton Russell’s Cornell-published quadrilogy on the concept of evil in Western culture [Satan: The Early Christian Tradition (1981), Lucifer: The Devil in the Middle Ages (1984), Mephistopheles: The Devil in the Modern World (1986), and The Prince of Darkness: Radical Evil and the Power of Good in History (1988)]. These works aren’t just an outstanding exercise in historical and religious scholarship, but also in their analysis of the development of the concept of evil as a political idea. For Russell, who develops the theme to an unmatched degree, there is great power in being able to label one’s opponent and their ideas as evil. To be labelled as being in league with the Devil—or the modern equivalent—is tantamount to political (and in extreme cases, physical) death. If you doubt such an interpretation, just read Dante’s Inferno, which is as much a summary of medieval Florentine politics and a list of Dante’s personal enemies, as it is a piece of religious poetry.

There really is no question about the fact that White identity politics is post-modernity’s only radical political evil, and Adolf Hitler is its Great Satan, looming over a horde of contemporary minor demons. Like Dante’s Inferno, and his various levels of Hell, our contemporary politics is judged morally on the proximity of one’s ideology to that held by the Great Satan in the lowest Hell. Tucker Carlson may be deemed to toil, for example, in the second or third circle, but you readers, with your race pride and anti-Semitism, well, you are beyond all hope in the ninth circle. Our post-religious culture even has a physical substitute for Hell, in the form of a long-abandoned camp in rural Poland.

In the West, what else comes close to this politico-moral taxonomy that borders on the religious in its dogmatic excess? Nothing. Even Islamic terrorism, one of the few aspects of modern life that isn’t readily assimilable by global capitalism, is always qualified in most media and academic treatments as implying some mediating factors, such as Western imperialism, the alienation of Muslim minorities, or any of a wide range of social and environmental causes that are ultimately the fault of Europeans. For those in charge of the national conversation, Islamic terrorism is something explainable and therefore, in the final examination, non-diabolical. By contrast, arguments for internet censorship targeting White identity websites have been advanced by associating White ethnic activism with conduct that is as low and demonic as pedophilia and the very worst of obscene material, which is probably the only other element of our rotten contemporary culture that continues  (for now) to be viewed as an example of radical evil. Of all political stances, only the assertion of White ethnic interests is deemed by our mainstream as equally irrational and immoral, being based on the alleged “fantasy” of race and the moral crime of wishing to “dominate” or adopt “supremacy” over other groups.

Whites can prostrate themselves in the name of “anti-racism” because by doing so they’re fighting the religious or secular contemporary incarnation of Satan. Historically, it has been extremely dangerous, and often fatal, to be seen as in league with Satan, and alternatively there have been massive incentives to joining crusades against demonic activity. One thinks of the witch craze, the purging of various heretical sects (including the flagellants), and the experiences of the early Protestants. What we are currently seeing culturally, economically, and politically, is an increasing pressure on people to demonstrate whether or not they are on the side of the Devil. Language such as “White silence is violence,” is increasingly asserting that there is no room for Whites to sit on the fence. Whites must declare whether they are good (subservient) or bad (retaining pride), and regardless of the religious beliefs of these Whites, if any, every cue in our culture is making it extremely clear which side will provide them with incentives and which side is laden with social doom. This is very similar to the process that all cultures undergo when there is a dramatic shift against a certain set of beliefs and/or populations.

The point here is that all conventional strategies designed to move White dissident thought from the fringe to the mainstream may be doomed to failure because they neglect the fact we aren’t even on the same spectrum of political possibility, or even within the same psychological framework. We are exiles, declared to be total anathema. To label something evil is to imply it is willfully engaged in the chaotic, unnatural, and sadistic. Evil implies an unregenerate irrationality as well as a complete detachment from morals. It also implies the willful infliction of suffering, and perhaps also a joy in it. Fighting from this position with appeals to things like IQ differences, crime rates, the data on police shootings of Blacks and Whites, or blandishments about the right of all peoples to self-determination, is probably entirely pointless.

Ultimately, the mainstream narrative about White identity politics is based on unreason and outright falsehood. An edifice built so obviously on an emotive disdain for facts and objective reality will be entirely unmoved by rejoinders employing them. Accusations of Leftist hypocrisy are as ubiquitous as they are ineffective, because ultimately people on the Left, or Right for that matter, don’t really care about what is correct or incorrect, or at least don’t care enough to do something meaningful about it. What they do care about is what is “evil,” and if they can look good and get rich fighting it then all the better. What is really required, therefore, is a “fight fire with fire” strategy that embodies emotionality and triggers psychological responses that resonate on a deeper level, beyond consciousness. This necessitates a propaganda designed exclusively to instill feelings of disgust, fear, and hatred for those opposed to White interests. In the final analysis, it must be hammered home that our opponents are not wrong, weak-willed, venal, or corrupt — they are morally, politically, and spiritually evil. They belong in the lowest Hell.

I understand the necessity of framing our arguments in reasonable terms. I understand the value of producing evidence, and presenting facts. But I also understand that these things have limited tactical value. The symbiotic elites of medieval Germany were safely ensconced in their centers of power until the flagellants came to town, with their emotive, violent, grisly, and gloriously fanatical denunciations of evil. Within that environment, riding on the crest of a crisis, the heretics and rebels became the arbiters of truth and the judges of society. Dispute as you will their claim to have banished the Devil, but can you deny they banished, even for a short time, at least some social evils?

Looked at from an angle not dripping with footnotes and statistics, isn’t it clear that our opponents are, in some sense, crawling with “demons”? Aren’t they riddled with the most malevolent of intentions? Don’t they bleat endlessly about eugenic policies of yesteryear while paving the way for “after-birth abortion.” They’re not wrong, my friends, they’re evil.

Our moral superiors: Dressed in White and dripping with blood

Don’t they chastise us for a distant past no-one alive had any role in, while supporting a nation where it’s spectator entertainment to watch bomb blasts tear apart a people who don’t have the luxury of superpower sponsorship, and barely have the infrastructure to survive? They’re not misguided, they’re evil.

Israeli Spectator Sport: Watching the Slaughter in Gaza, 2014

Contemporary politics and “social progress” is awash with evils. The “universal brotherhood” Cardinal Vigano warns us about is typified by blindness to mass rape, the abuse of children, murder on a vomit-inducing scale, corruption, avarice, and the cowardly evasion of responsibility everywhere. The society we live in is sunk in filth so deep that coronavirus isn’t even a fraction of the plague it deserves.

I’ll conclude these reflections with a final comment from the medieval period. In one of the most remarkable texts of the Middle Ages, Pugio Fidei or The Dagger of Faith, the cleric Raymond Martini (1220–1285) began to turn the tide against Jewish financial and political influence in Europe. Employing a team of scholars, including former Jews, he launched an intensive investigation of the Talmud and Midrash, including how they were actually interpreted by contemporary Jews. Unlike earlier anti-Jewish figures like Agobard of Lyon, Martini didn’t waste time with complaints about Jewish slave-trading of Christians or trying to convince elites to “do the right thing.” His argument was simple and devastating: all that Jews presented as positive was negative, all that they presented as Divine was Satanic. Jewish “Light unto the Nations” was “Darkness unto the Nations.” Jewish “truth” was lies. Jewish “freedom” was slavery. Jewish “justice” was injustice. As historian Robert Bonfil comments, “Martini’s book was influential through the end of the Middle Ages and even into the Renaissance.”^[1] This period witnessed more expulsions of the Jews than any other in history. They say the greatest trick the Devil ever pulled was convincing people he didn’t exist. Martini would disagree, and insist that by far his cleverest ruse was to pretend he was an angel, while pointing an accusing finger at you.

^[1] R. Bonfil, ‘The Devil and the Jews in the Christian Consciousness of the Middle Ages,’ in S. Almog (ed) Antisemitism Through the Ages (New York: Hebrew University of Jerusalem, 1988), 97.

In 1983, The National Alliance—a white activist organization founded and headed by William Pierce—held its annual convention in Washington, D.C.  A young mine worker from the Pacific Northwest by the name of Bob Mathews was scheduled to give a talk at the convention.  Mathews had been an Alliance member for three years and actively recruiting new members for the organization among the farmers and ranchers and working people around where he lived in Washington State.  Dr. Pierce asked Bob to tell the people at the convention how his efforts were going, and about the situation generally in his part of the country.  Bob wrote out his speech on his dining table at home and flew out to D.C. for the conference.¹

The Bob Mathews those in attendance saw at the podium was a boyish-looking man thirty years of age.  He was about 5’7” and had a trim muscular build.  He was good-looking with even facial features.  His dark brown hair was short and parted to the side and fell forward onto his forehead.  Those who knew Bob said he had hazel eyes that shone with intensity and purpose.  They saw him as a serious and forceful person.  Even those who disliked his politics liked Bob the man.   In pictures I have seen of him, he reminds me of an army enlisted man home on leave, or the young working-class fathers I see walking past the stores in shopping malls with their wives, their young children in strollers.

An audio tape exists of Bob’s talk. His voice is youthful. There is a tension and fervor in his delivery that gives a sense of immediacy and electricity to the occasion.  Bob talked about ten minutes, not long.  An excerpt from what he had to say that day in the late summer of 1983 gives a sense of his message:

My brothers and sisters, from the mist-shrouded forested valleys and mountains of the Pacific Northwest I bring you a message of solidarity, a call to action, and a demand for adherence to duty as members of a vanguard of an Aryan resurgence and, ultimately, total Aryan victory.  The signs of awakening are sprouting up across the Northwest, and no more than among the two-fisted farmers and ranchers.   The task is not going to be easy.  TV satellite dishes are springing up like poisonous mushrooms across the domain of the tillers of the soil.  The electronic Jew is slithering into the living rooms of even the most remote farms and ranches.  The race-destroying dogs are everywhere.  In Metaline Falls [the town where he lives], we have broken the chains of Jewish thought.  We know not the meaning of the word “mine.”  It is “ours”: our race, the totality of our people.  Ten hearts, one beat!  One hundred hearts, one beat!  Ten thousand hearts, one beat!  We were born to fight and die and to continue the flow of our people.  The future is now!  Stand up like men and drive the enemy to the sea!  Stand up like men and swear a sacred oath upon the green graves of our sires that you will reclaim what our forefathers discovered, explored, conquered, settled, built, and died for!  Stand up like men and reclaim our soil!  Look toward the stars and proclaim our destiny!  In Metaline Falls we have a saying: Defeat, never!  Victory, forever!

Bob’s talk received a standing ovation.  He would be dead in a little over a year.

*  *  *

Robert Jay Mathews was born in Marfa, Texas in 1953 and grew up in Arizona around Phoenix.  From the time he was a teenager, Bob had a fierce racial pride in being a Caucasian.  It wasn’t primarily a matter of prejudice against minorities—harboring antagonistic feelings toward them, resenting them—as is usually attributed to whites who hold strong racial views.  Bob wasn’t so much against anything as he was for something: white people.  He held the conviction that it was white men who had created the greatness that is Western Civilization.  He was convinced that America was in a decline and that whites were being brought down to far less than they once were, and that they had to do something about it.

When still a teenager, Bob joined the ultra-conservative John Birch Society, and he tried to start a survivalist-type group called the Sons of Liberty, but that didn’t get very far.  He also got involved with a tax-protest movement in Arizona.  He wound up getting arrested and put on probation for not paying his taxes.

After high school, Bob didn’t go on to college, much to the disappointment of his parents.  He told them that he didn’t want to go through all the liberal propaganda they shove down your throat in college, and anyway, he wanted to get on with his life.  He wanted to get out of Phoenix, that was for sure.  There were too many laws, too many urban problems, too many minorities, and just too many people in general.

Bob got out a map of North America and started running his finger over it.  His finger came to rest on an isolated village in Washington State, Metaline Falls, the last town before the Canadian border.  Bob loaded up his pickup and drove to Metaline Falls to begin a new life.  Right away, he found a laboring job in a lead and zinc mine.  It wasn’t long before he could afford to buy fifty acres of land and put a mobile home on it.

A writer describes the place Bob went to:

Minorities were virtually absent from the Metaline Falls area, and a white man living there could imagine that he was existing in a country that wasn’t ethnically diverse or full of crowded, complicated cities.  A man could dream of starting over here, of rebuilding his life from scratch.  Mathews loved the landscape the town was set in.  Canada’s Selkirk Mountains rose in the distance.  At dawn, deer walked across the main street of Metaline Falls.  Heavy snow only made the hills and evergreens more beautiful.  God’s country.  It was the kind of climate one would find in northern Europe, where the Aryan people had flourished before their heirs came to America.  In centuries past, those ethnic groups had given rise to Norse and Viking sagas, grand tales of the courage and strength of northern warriors in battle.   They had no fear of death: if they perished heroically, the Valkyries (the handmaidens of Odin, the Supreme Being of Norse mythology) would whisk their souls away to Valhalla, where they’d be enshrined in the great hall of immortality.  A modern-day religion, Odinism, has sprung from these sagas.  Bob Mathews was familiar with it and liked it.  He regarded it the same way he regarded the Northwestern Passage—both could inspire a man to become a hero.²

Bob wanted to start a family, and he met his wife in an unconventional way, through an ad in the nationally circulated Mother Earth News.  His ad read, “Looking for a mature, intelligent woman, 18-25, to share my life and land in Washington.”  One-hundred-thirty women replied.   The letter that most caught Bob’s attention was from a Kansan who had moved to Wyoming after college by the name of Debbie McGarrity.  Debbie wrote Bob that she thought the most important job a woman could do was to raise children.  “You can’t have a good society unless the home is a decent place,” Debbie wrote.  Bob drove to Wyoming to meet Debbie.  She moved to Metaline Falls and they were married in 1976.  Debbie and Bob didn’t have children of their own, but they adopted a son.

Bob had really taken to Dr. Pierce’s book The Turner Diaries.³  He pored over every word in the book and gave it to his friends along with his highest recommendation.  But the thing about Bob was that he wasn’t content to just read the book and agree with what it said.  Bob was a man of action.  He had a fire burning inside him.   He was going to create an Order of his own like the one in the book, and start a revolution like the one he had read about.  Bob meant business.

Right after Bob returned home from his speech at the National Alliance convention, he gathered together eight men in a barracks-like structure he had erected near his mobile home.  “I’ve asked you to come here because I think we share a common goal.”  Earlier, he had talked to them about forming an Order like the one in The Turner Diaries, a group of racial kinsman who would let their deeds do their talking for them.  The goal Bob had in mind was to carve out a part of eastern Washington as a homeland for the white race, purged of Jews and minorities.  They would use The Turner Diaries as a blueprint for getting that done.  “I’m telling you now,” Bob said, “if any of you don’t want to get involved in this, you are free to leave.”

No one left.

“I’m going to ask each of you to take an oath that you will remain true to this cause.  I would like to remind all of you what is at stake here.   It is our children and their economic and racial survival.  Because of that, I would like to place a white child before us as we take this oath.”  A six-week-old daughter of one of the men was placed in the center of the circle as a symbol of a Caucasian future they were about to pledge to create.  She stared up at the figures looming above her in the glow of the candles.

The men clasped hands and recited an oath of loyalty and commitment to their race and to their cause Bob had written:

I, as an Aryan warrior, swear myself to complete secrecy to the Order and total loyalty to my comrades.

Let me bear witness to you, my brothers, that should one of you fall in battle, I will see to the welfare and well-being of your family.

Let me bear witness to you, my brothers, that should one of you be taken prisoner, I will do whatever is necessary to regain your freedom.

Let me bear witness to you, my brothers, that should an enemy agent hurt you, I will chase him to the ends of the earth and remove his head from his body.

And furthermore, let me bear witness to you, my brothers, that if I break this oath, let me be forever cursed upon the lips of our people as a coward and an oath breaker.

My brothers, let us go forth by ones and twos, by scores and by legions, and as true Aryan men with pure hearts and strong minds face the enemies of our faith and our race with courage and determination.

We hereby invoke the blood covenant and declare that we are in a full state of war and will not lay down our weapons until we have driven the enemy into the sea and reclaimed the land which was promised to our fathers of old, and which through our blood becomes the land of our children to be.

The group obtained a trail-clearing contract with the U.S. Forest Service, but that didn’t bring in enough money fast enough.  Bob and two others in the group robbed a porn shop in Spokane, Washington.  One of Bob’s partners slugged one of the clerks.  Their take was $36.

Bob went into a Seattle branch of Citibank, handed the teller a note and walked off with almost $26,000.  A snapshot exists of a smiling Bob Mathews in a long-sleeve flannel shirt holding a Halloween trick-or-treat bag containing the money.

The group captured the courier of an armored car while it was parked in front of a Fred Meyers department store and made off with $43,000.

They hit another armored car, this one parked in front of a Bon Marché food market outlet.  The take in this one was a half-million dollars.

The Order bombed an adult movie theater in downtown Seattle and a Boise, Idaho synagogue.  Neither bomb did much damage.

The group talked about people to assassinate.  Names thrown out included Henry Kissinger, David Rockefeller, and Morris Dees of the Southern Poverty Law Center.  The person they wound up taking out was a Jewish radio call-in host in Denver named Alan Berg.  The killing inspired part of the film Talk Radio.  One of the Order had lived in the Denver area and was very put off by Berg, who went off on monologues about the joys of oral sex, the flaws in Christianity, why whites were afraid of blacks, and how white women fantasize about sleeping with black men.

Bob and several others of the Order drove to Denver.  They ambushed Berg getting out of his car in front of his apartment.  One of the members of the Order, not Bob, started firing from close up.  Bullets hit Berg in the face, neck, and torso.  The garage door behind Berg splintered from the spray of bullets.  When Berg was found lying face up in a pool of blood, the cigarette he had been holding was still lit.  Autopsy reports couldn’t be sure how many shots there were because Berg was twisting at the time he was shot, although it was probably around twelve.  Two slugs struck near Berg’s left eye and exited on the right side of his neck.  Others hit the left side of Berg’s head and exited from his neck and the back of his skull.

The armored-car stick-ups continued.  The biggest one took place on the side of a highway near Ukiah, California, in the northern part of the state.  Bob and 11 others in two pickup trucks forced a Brinks truck to stop and jumped out of their trucks wearing bandannas over their faces.  One of them held up a sign that read “Get Out or Die.”  Bob jumped onto the front bumper of the truck and shouted for the two guards to get out, but they seemed frozen and didn’t move.  One of the robbers blew dime-sized holes in the windshield with an automatic weapon.  That did the trick—the guards opened the door and scrambled out.  

All this was happening with traffic going by on the highway.  People gawked as they went by, and some stopped their cars.  It must have seemed unreal to the passers-by, like a movie.  The group started a chain to unload the bags of money out of the money compartment in back of the armored truck.  They had given themselves five minutes to complete the job, and it was approaching seven minutes.   Somebody could have called the highway patrol.  A traffic jam—they hadn’t thought of that until now—could block their way out.  They had to get out of there!

Bob was inside the truck frantically scooping up money bags and passing them on.  In all the excitement, he didn’t notice that the 9mm pistol he was carrying had fallen out of his pocket.  It turned out to be a fateful error, because the gun was traced to him and the FBI knew whom it was looking for.

Finally, the men jumped in their pickups and sped away, tossing nails out of the back to slow down anyone chasing them.

The Order made a clean getaway (except for the gun left behind), and when they counted up the money they found that the take was a whopping 3.6 million dollars.  They used some of the money for salaries, and most of them quit their regular jobs.  Money went into things like mobile homes and a ski condo.  They purchased 110 acres in Idaho and 106 acres in Missouri to use as paramilitary camps.  Money went for all-terrain vehicles and guns and ammunition.  Two members of the group formed a company called Mountain Man Supply Company with the intention of using it to provide supplies to the Order.

Like the fictional Order in The Turner Diaries, Bob Mathews’ Order counterfeited money.  Along with the dropped pistol, the counterfeiting activity turned out to be Bob’s downfall.  One of the people who passed the money got caught.  In return for the FBI going easy on him, he told them when he was scheduled to meet Bob at a Sheraton Motel in Portland, Oregon.

On the day of the meeting, FBI agents and Portland city SWAT team members converged on the motel.  Bob was in room 24.  The other guests were herded into the motel’s small lounge and told to keep their heads down.  Bob went outside his room to stretch and spotted a man hiding in the bushes and realized what was up and bolted down the stairs past a female agent who fired a shot at him.  The shot missed Bob, and the slug smashed through the window of the lounge where the other guests were crouched down and ricocheted off a stone fireplace.

Bob ran two blocks down the street and got behind a concrete pillar next to an apartment complex.  Bob later reported that it was at this point he decided to stop being the hunted and become the hunter.  A couple of officers chasing him ran up to the pillar and Bob fired, wounding one of them in the shin and foot.  Bob later said that he first had aimed at the officer’s head, but when he saw that he was a white man he lowered his aim.  The other officer blasted a shotgun and the pellets smashed into Bob’s exposed gun hand and searing pain shot up his arm and blood shot from the wound.  Bob escaped, but the hand injury would throb for the remaining weeks he had left to live.

Bob made it to a house on Whidbey Island near Seattle.  There he wrote up a “declaration of war”:

It is now a dark time in the history of our race.  All about us lie the green graves of our sires, yet in a land once ours we have become a people dispossessed.

By the millions, those not of our blood violate our borders and mock our claim to sovereignty.  Yet our people only react with lethargy.

A great sickness has overcome us.  Why do our people do nothing?  What madness is this?  Has the cancer of racial masochism consumed our will to exist?

Our heroes and our culture have been insulted and degraded.  The mongrel hordes sever us from our inheritance.  Yet our people do not care.

Throughout this land our children are being coerced into accepting non-whites as their idols, their companions, and, worst of all, their mates, a course taking us straight to oblivion.  Yet our people do not see.

Not by accident but by design these terrible things have come to pass.  It is self-evident to all who have eyes to see that an evil shadow has fallen across our once fair land.  Evidence abounds that a vile, alien people have taken control of our country.  

All about us the land is dying.  Our cities swarm with dusky hordes. The water is rancid and the air is rank.  Our farms are being seized by usurious leeches and our people are being forced off the land.

They close the factories, the mills, the mines, and ship our jobs overseas.  Yet our people do not awaken.

Do you hear the approaching thunder?  It is that of the awakened Saxon.  War is upon the land.  The tyrant’s blood will flow.

From this day forward, we will no longer submit to the tyranny placed upon us by Tel Aviv and their lackeys in Washington.   Our people are being put into a lobotomized, lethargic state of blind obedience and we will not take part in collective racial suicide.

This is war!

This “declaration of war” was followed by an “open letter to Congress.”

All of you together are not solely responsible for what has happened to America, but each of you, without exception, is partly responsible.  The day will come when each of you will be called to account for that responsibility.

The day will come when your complicity in the betrayal of the 55,000 Americans who were sacrificed in Vietnam will be called to account.

The day will come when your subservience to the anti-American “Israel Lobby” will be called into account.  Your votes to strip American arsenals so that Zionists can hold on to stolen land and your acquiescence in a policy which has turned our Arab friends into enemies—those things are inexcusable.

The day will come when you will pay for betraying your race.  You may say you are against the forced racial busing of school children, that you are against the “reverse discrimination” which takes jobs away from Whites and gives them to Blacks, that you are against the flooding of America with illegal immigrants, because you know these things are unpopular.  But you brought every one of these plagues down on our heads.  You passed the “civil rights” laws which gave us busing in the first place, and then you refused repeatedly to outlaw this monstrous crime against our children.  It was your scramble for Black votes and your cowardice in the face of the controlled news media which allowed our cities to become crime-infested jungles.  You set up the requirements that employers had to meet racial quotas.  And you passed the immigration laws which started the flood of non-White immigrants into America—a flood that is out of control.

We hold you responsible for all these things: for every White child terrorized in a racially-mixed school, for every White person murdered in one of our urban jungles, for every White woman raped by one of the arrogant “equals” roaming our streets, for every White family hungry and desperate because a White worker’s job was given to a Black.  Each day the list grows longer, but the day will come when the score will be settled and you will pay every one of these debts in full.

On November 25th, 1984 Bob wrote a letter to a small weekly newspaper in Newport, Washington that included: “It is logical to assume that my days on this planet are rapidly drawing to a close.  I have no fear, for the reality of life is death.  I have made the ultimate sacrifice to secure the future for my children.”

*   *   *

On December 7th, one hundred FBI agents surrounded the Whidbey Island house.   Bob was alone inside.

They cut off his electricity.

They attempted to negotiate through a bullhorn—”Come out and we won’t harm you.”

His hand mangled and throbbing, Bob opened fire with an automatic weapon.

A standoff lasted through the night and into the next day.  The press converged on the site.

The FBI lofted in tear gas.  Bob must have had a gas mask.  He continued to fire—da-da-da-da-da-da-da-da-da-da-da-da.

“Give up or we’re coming in to get you.”

More automatic weapon fire from Bob.

At 3:00 p.m. on December 8th, a SWAT team stormed into the house. When they got inside, bullets rained down on them through the ceiling from the floor above.  The SWAT team returned fire as they retreated.

After it had gotten dark that evening, a helicopter flew over the house and dropped white phosphorous illumination flares onto the roof.  The house ignited, and flames shot one hundred feet into the air.

Bullets ripped from inside the burning house—Bob was still firing away!   The agents kept down as the slugs whistled through the night air and split the trees above them.

Then everything was still.

The next morning, in the charred ruins of the house they found a body burned beyond recognition.  Dental records determined it to be that of Bob Mathews.

Endnotes

1. This account is taken from my book, Robert S. Griffin, The Fame of a Dead Man’s Deeds: An Up-Close Portrait of White Nationalist William Pierce (1stBooks Library, 2001).
2. Stephen Singular, Talked to Death: The Life and Murder of Alan Berg (Beech Tree Books, 1987).
3. Andrew Macdonald [William Pierce’s pen name], The Turner Diaries (National Vanguard Books, 1978).