William Gayley Simpson

(1892-1991)

Last year a friend recommended me the great work of William Gayley Simpson, Which Way Western Man? that can be read online. Simpson lived 99 years and wrote that huge work, of 775 pages, throughout most of his life.

I have read some chapters of Which Way Western Man? and was impressed that, before the internet age, Simpson managed to move from an altruistic Christianity to a stance in which he defended Hitler. I will not read the whole book. It is a mixture of disparate writings. One of the earliest dates from 1930, the chapter dedicated to Jesus; another, his already racist view on life, of 1977.

Simpson could have become a B-type bicausalist, blaming Christianity even more than Jewry, since after his Franciscan stage he became a fanatical reader of Nietzsche. For example, on page 18 of Which Way he says about his Franciscan venture: “It was full of Christian pity. It is no less than a crime against life when the superior is sacrificed to the inferior… the kind of thing the great scholar and musical authority Schweitzer did for years in the jungles of Africa”.

This seems to vindicate what I have said about Albert Schweitzer. In another confession, hundreds of pages later (on page 499), we see how Simpson’s Christianity was involved in what Nietzsche calls the inversion of values:

In fairness to myself and to my reader, I must remind him that I approached this question, forty years ago, very definitely from the equalitarian side. In my student days, and for the nine years of my Franciscan venture that followed, with a belief in “universal love” and an outlook on life very like that of St. Francis of Assisi, I quite ignored race, and discounted it. Wherever I went, in our South as in our North, in the Orient as in my own country and among my own kind, I met men as I found them, and valued them for the worth that I sensed in them as individuals, without regard to their race, their nation, their family, class, or any other feature having to do with their origin or their associations. Provided that there was health of body and mind on both sides, I even openly declared my readiness to sanction racial intermarriage.

But it was my Christian tradition and my ignorance that spoke thus.

Let’s jump other hundreds of pages forward. On page 708 Which Way contains a passage summarizing the English Revolution in a couple of paragraphs:

In the reign of Charles I, King of England from 1625 until he was beheaded in 1649, the Jews had already been outlawed from English shores for about 350 years. Driven out of Spain by Ferdinand and Isabella in 1492, many of them swarmed into Holland, where they soon made Amsterdam the financial capital of the world. Meanwhile England, without any Jews, had prospered mightily, had come to be known as “Merrie England,” had produced Shakespeare and the Elizabethan Age, and had destroyed the Spanish Armada; and by the time of Charles the First was showing signs of that expanding vitality that was to make her the greatest empire-builder in all history. This caused the Dutch Jews to lust for readmission to English soil, inasmuch as no animal makes so desirable a host for parasites as one that is healthy and growing. Cromwell came into a collision with the king that developed into a civil war.

He required money and all things needful for his army. The Jews agreed to be the suppliers on condition that, should he come out on top, he would have the ban against them lifted. In a few years the king’s head rolled, and Jews, mostly from Holland, swarmed in. Within two generations, they became the dominant financial power in the land and, as we have already seen, the Bank “of England” was set up, which, with its acknowledged privilege of enjoying “the interest on all moneys which it creates out of nothing,” became the model for all the central banking systems with which the Western world was gradually saddled.

On pages 755-6 Simpson responds to a liberal in such way that he should be cited today:

The very men of whom you have been at such pains to make mock, even in our universities —Gobineau, Chamberlain, Spengler, Madison Grant, Lothrop Stoddard, H.F.K. Guenther—yes, and Adolf Hitler and Lincoln Rockwell, too— we will gather up from the scrap heap where you have thrown them and done your best to bury them, and we will wash them clean that they may be seen in a true light for what they were, and will set them up before us as our exemplars, our teachers, our heroes and our inspirers.

Although Simpson never surpassed his bicausalism type-A, it is worth reading, in 762, how he portrays the Jew:

But in any case, so long as we retain control over our own society, we must establish it as our undeviating and relentless aim to make and to keep our people homogeneous. The Jews, of course, to their last gasp, will resort to their utmost cunning and marshall all their strength to bring any such effort to naught. For they know full well, as already observed more than once, that it has been only by maintaining an attitude of abhorrence toward all mixing with aliens that they have survived the centuries and have come to be the power in the world that they are today. And they are no less aware that the only means by which they can keep a creature of our size in leading strings to them is to get us to swallow the poison that they themselves keep so far away from, until we become a race of enfeebled, fawning, mixed-breed curs.

In that same page Simpson even vindicates nordicism: a taboo subject for the white nationalists of today:

Also, with homogeneity as our goal, we must sternly shut our doors against all immigrants who are not White. Indeed, in my own judgment, we should be wise to reject even those White people who do not stem from the countries of northwestern Europe.

It is a disgrace that books like this one, published in 1978, have not been reedited, translated and found in the bookstores of the West.