Editor's Introduction

Prophecy is always a dangerous game for the prophet, particularly if he turns out to be right. This is because at any time in history an accurate prediction of the future sounds "extreme" and not at all fitted to the ignorant prejudices of the mob. There is no mystery as to why this is so; it must be so because the most cherished notions of the mob are of course the ones which have been most carefully implanted by the ruling and vested interests of the day, whether those interests be a class of venal, doomed priests, a corrupt monarchy, an effete and dying aristocracy or the paid press agents of international bankers and their liberal and Left-wing confederates And if he is not right, even if lionized in his lifetime the prophet will look a fool to history, if he is remembered at all. Those rare individuals who prove to be right must therefore, be prepared to sacrifice the esteem of most of their contemporaries and to be the constant butt of ridicule and abuse. This is not to say that there will be no one to recognize their greatness during their lifetimes, for there will always be a small number of advanced thinkers who are able to free their minds and, in deed, their souls from the al-pervading prejudices of the day in order to have a clearer vision of the truth and the prophet's relationship to it. Such a man and prophet was Earnest Sevier Cox, author of this book, whose life was an inspiring monument to self-sacrifice and dedication and whose work ranks with the most important and significant ever produced by any American. Born on January 24, 1880, near Knoxville, Tennessee, the last of a family of eight children, Earnest Sevier Cox bore the family names of his forebearers from three different parts of North Europe. Earnest (Ernst originally) was The surname of a German boy indentured in Virginia whose parents had died on the perilous journey to America. Sevier (Xavier originally) was the name of a French Huguenot family of Revolutionary War fame. Cox, of course, was English. His father died when he was 12. Young Earnest's family was not poor but not rich - a "typical" family of the time - hard-working, respectable, independent, God-fearing. The kind of family which literally created and built a new world out of a save land. Earnest grew up on the same soil which produced Andrew Johnson, Admiral Farragut, Sam Houston, Davy Crockett and Sergeant York. That soil was destined to be a border state between North and South during this Nation's greatest tragedy, the Civil War. His family, like so many in the border states, had members on both sides. Brothers and cousins arrayed themselves against each other, seeking to kill each other for the same of the uncomprehending black man. It is significant that Earnest Sevier Cox came from a border state, for there is no section of our land which is more likely to produce persons better qualified to comprehend the nature of America's great problem - the race problem. Populated by proud Anglo-Saxon and Celt early in our history, its people are truly American, yet aware of their European heritage. Neither North nor South, but both; neither Democrat nor Republican, but both; poor in material wealth but rich in self-respect and independence; neither ignorant of nor obsessed with the race problem, but aware of it; neither isolated form nor swamped by it - these are the characteristics of the people of the region from whence came this man - characteristics which qualify him to speak on this problem above one from any other section of the Nation. It is this background, which shows through again and again in his work, which qualifies Cox with the basic requirements to be a genuine authority on this emotional issue. It is this background which has enabled him to see the race problem more clearly than either a southerner or a northerner, a pauper or prince. At the age of 20 Earnest Cox went to work for a small finance company in Shreveport and for the first time was thrown into contact with Negroes. As an old "loan man" myself, I testify that the requirements of a successful loan business include an active curiosity into the private life of your customers, and this, in turn, results in a unique insight into race differences. It may well have bene this job - his first - which ignited the spark which set Earnest Cox off on the search after racial truth, driving him around the world and finally into a life of self-denial and dedication. In 1901 Cox went to work for the Anadarko (Oklahoma) Record as a newspaper reporter. Anadarko was a small town located in the heart of the Comanche, Caddo and Apache Indian country. About this time, having been raised in a strict Christian home, as all children were then, Cox experienced a desire for the ministry. He attended the Moody Bible Institute and, after the death of his mother, went on to Vanderbilt University and the University of Chicago. During this time the press was off on one of its crusades and was full of accounts telling of the "Belgian atrocities" in the Congo. An instructor at Chicago, however, Dr. Frederick Starr, had just visited Africa and had not seen any atrocities. He was roundly criticized by church people for his unwillingness to accuse the White Belgians of inhumanity, wickedness, sin, etc. (Does all this sound weirdly familiar to you after recent events in the Congo, Rhodesia and even our own South?) As Cox tells of it in his book, Black Belt Around the World: This controversy led me to a desire to know the African Negroes and to compare them with their American kin. To compare the Negro policies of the European nations governing Africa with the Negro policy which had developed in the United States. When Earnest Cox made up his mind, he was not easily dissuaded. Finally, on February 2, 1910, having been unable to secure financial backing for his proposed study, he embarked on the ship, Umbria, for England. His third class ticket cost $30. From England he went on to Cape Town on a British steamer. Immediately, he went to work deep in the diamond mines, for it was his aim to observe Negro-White contact at close range. In so doing, Cox acquired valuable experience not only as a common laborer but as a practical observer of men of all kinds and races. As his callouses hardened, his wisdom grew. This experience implanted in him a deep personal concern for the welfare of the White laborer. Throughout his works there runs the theme of justice for the working man. He developed a close spiritual relationship with the miners and this never left him. It was a rough go at that time in Africa, which Cox dubs, "The high noon of colonialism." There was not only the struggle between European nations for colonies, and one between the White man and the savage, half-urbanized native but one equally deadly with lions and other animals; and tropical diseases against all. With many adventures, Cox trekked up the east coast of Africa through the British colony of Rhodesia, German East Africa, British East Africa, Uganda, the Anglo-Egyptian Sudan and Egypt, where he finally arrived, desperately ill with malaria, in January 1912. After a short stay, and mostly recovered from fever, he left again for South Africa, this time by boat. He went to work in the gold mines around Durban. The following year he left for New Zealand and Australia; from thence to Java, Singapore, Hong Kong, Manila and on to San Francisco, arriving in early 1914. His journey not yet over, he traveled to Havana, Panama, Ecuador, Peru, Brazil and the Barbados, finally arriving back in Knoxville in late 1915, suffering again with malaria and recurrent attacks of fever and chills. Earnest Cox came home from his long journey to a Nation arming for another fratricidal war. He went overseas as a captain in the Field Artillery and was on the western front on Armistice Day. A year afterwards, he returned to the United States with the rank of major and joined the reserves. Through he was later increased in rank to lieutenant colonel, to his old friends he would be known as "Major" for the rest of his life. After his return to civilian life, Cox brought out the first edition of White America in 1923. It was republished in 1925 and, finally, in 1937. The edition reprinted here is the 1937 edition, complete except for a portion of the final chapter and two appendices. Copies of all editions are extremely hard to come by and expensive when found. Until publication in this noontide Press Classics Series the book was readily available only from University Microfilms, of Ann Arbor, Michigan, for $15 per copy. White America, though his first and best-known work, is certainly not his only one. He also wrote and published Let My People Go, in 1925. This small, 34-page pamphlet was "A message from White men who wish to keep the White race White, to black men who wish to keep the black race black, including the terms of an alliance between these groups against the Whites who wish to mix with the Negroes and the Negroes who wish to mix with the Whites." This had three editions and over 25, 000 copies were widely distributed to both races. The following year he published The South's Part in Mongrelizing the Nation, which was a 100-page booklet dedicated "To those southerners who wish cheap Negro labor and White labor made cheap by competition with Negro labor." It was not only an indictment of the hypocrisy and greed which prevented the South from solving the Negro problem but, as always, an exhortation to men of good will of both races to join in a program to give the Negro the independence and self-respect that Cox felt was rightfully his as a human being. This was followed by a 36-page pamphlet, Lincoln's Negro Policy, which laid out the facts concerning the Great Emancipator's plans to repatriate Negroes to Africa. This, incidentally, was the title of a full-size book on which Cox was working at the time of his death. In Three Million Negroes Think the State of Virginia, published in 1940, Cox reprinted a number of letters from various black nationalist leaders representing the Universal Negro Improvement Association, the Peace Movement of Ethiopia, the National Union for People of African Descent and others. In 1955 he wrote and published Unending Hate, a 47-page booklet dealing with the queer historical phenomenon of hatred which Whites who know less about race contact with Negroes always bear against Whites who know the most about it. There was a "Foreword to American Negroes" and, again, the positive alternative to race strife - Repatriation - was offered as the solution. Cox's second full-size book was Teutonic Unity, published in 1951, which is a historical study of the White race. The Noontide Press plans to reprint this in early 1967, with a Foreword by the noted author and lecturer, Richard Kelly Hoskins. Cox's final book, Black Belt Around the World (1963), tells of his personal adventures in detail, spiced with much historical and geographical information. Earnest Sevier Cox became a legend on April 26, 1966, when he died in Richmond. He was burred at Arlington National Cemetery on April 28, his body being borne to the grave on a cassion pulled by six horses following a military band. The life of this man is an example of self-sacrifice and high idealism which sets him star-height above his contemporaries. While others sought transitory fame and a crooked smile from those who make "public opinion," Earnest Cox worked silently and without praise in his attic room, those bright eyes of his fixed unwaveringly on the future which he alone could see. While others applied their talents to the making of a comfortable and easy life for themselves, Earnest Cox steeled himself to endure privation so that the force of his ideas could influence the world. And while others hypocritically gave lip-service to lies and tawdry intellectual sophistries, Earnest Sevier Cox told the truth. His life serves as an inspiration and a model to honorable men of all races. It showed a direction and a dedication that is, in itself, the mark of a great man. In death his example and his memory will have immortality and posterity will give him a rightful recognition which will, in comparison to the puffed-up heroes of the "free press" of our age, reduce these pipsqueak non-entities to the malicious and insignificant creatures which they are. White America has stood the test of time marvelously well, and many parts of its seem almost uncanny in accurate projection. At times, Cox went wrong; but in most of the instances he went wrong only by failing to make allowance for the almost infinite capacity of men to ignore truth and history and to subject themselves to the failures and errors of their fathers. For example he says, It is safe to prophesy that there will be no further serious --certainly not armed-- conflicts between the White groups over the colored races; for the perilous position of the races today and tomorrow will compel that race to seek race unity, rather than division, which can only weaken the White man and artificially elevate the colored. In the aftermath of the second great fratricidal war of 1939-1945 which was fought solely for the benefit of tow non-Western and largely colored powers --the Soviet Union and Israel-- such a statement seems tragically naive. The same can be said for his belief that the British had been taught by experience that segregation was the chief factor perpetuating British civilization. Since the end of the war, British politicians, in successive criminal acts against their own race and country of a magnitude greater than anything ever dealt by any other nation, have deliberately created an explosive race, crime, dope, housing and labor problem in England itself where there was none before; with over 500,000 Negroes and other colored having been brought in as immigrants. A point easy to misunderstand is Cox's flat assertion that all civilization has always been created by Caucasians. This is certainly no derogation of peoples such as the Japanese, for example. Students of history must realize that most of the colored races today are mixbreed Cox says, on page 39, "We cannot grasp the essentials of the color problem without having first appreciated the influence of Caucasian blood in mixbreed races of the world." Until our archaeologists and anthropologists have unraveled the profound secrets of the hidden past, we cannot prove Cox wrong. The evidence which we have is on his side. There are other minor inaccuracies to be found (such as for example, his belief that South Africa would not survive) but they pale into insignificance alongside the numerous observations and predictions which illumine today. It is for the reader to pick the diamonds of wisdom that Cox has scattered throughout the pages, and, indeed, to mine it again and again for more. White America rates as a "controversial" book among that company of eminent scholars and well-paid journalists who see our national and cultural decline as "progress." One of them, a certain I.A. Newby, paid unintentional tribute to Cox in his book, Jim Crow's Defense (Louisiana State University Press, 1965). The book, a review of racial theorists and thinkers in the United States 1900-30, has this to say of Cox (who, by the way, Newby contemptuously describes as a "nativist," which gives a clue to his own bias) on page 61 in a passage which, though mostly accurate, contains obvious errors, such as his misspelling "Earnest" as "Ernest," and referring to Cox as "Southern" and "a Virginian." Cox, a Virginian, was perhaps the most important race theorist residing in the South between World War I and II. His chief work, White America, was the most authoritative statement of intellectual-historical racism written by a Southerner. In 1937 an anonymous private citizen' who desired to promote the cause of Repatriation,' privately reprinted White America and distributed free copies to members of Congress and to legislators of certain states. Unlike most Southern theorists, Cox actively sought to influence the nation's race policies. Beside authorizing such polemics as White America and The South's Part in Mongrelizing the Nation (1926), he organized Anglo-Saxon Clubs which were dedicated to the superiority of old American stocks, lobbied for enactment of the state anti-miscegenation and race registration law in Virginia in 1924, led a movement after World War I to deport American Negroes to Africa, supported the black nationalism of Marcus Garvey, wielded a direct influence upon demagogues such as Theodore Bilbo, and lectured widely throughout the South. Eventually, he came to be rather well known among Southerners, although his influence never approached Madison Grant or Lothrop Stoddard. The basic theme of White America is two-fold. First, that the racial destruction of the White race is inescapable in time whenever there is the substantial presence of another race; and, second, that civilization itself cannot survive that destruction. The theme is undergirded with objective facts and history. Our situation today is directly comparable to the historical situation of the White race in the past when it has been confronted by this; the greatest of all politico-social-economic problems. The theme, then, if valid, clearly presents to man; specifically the White race, the greatest problem he has ever faced. This is true because it is a problem over which he has complete control, and one in which the alternatives are clearly and unmistakably known; and it is this that makes this problem unique among all other problems which have confronted our race in the past. The choice that is being held to us is nothing less than between the continuation of our present human level (not to mention the possibility of further evolution) or devolution and retrogression. It is a choice which irresistibly commands the attention of every man of whatever race who dares to call himself moral and responsible. The companion fact that these things are dangerous to affirm in a world which has had its moorings to truth gnawed asunder, and which is almost totally controlled by the forces of organized decay and culture distortion, makes it all The e more urgently inescapable. The first portion of the theme has been expressed by many notable personalities. It was stated most vividly, perhaps, by Madison Grant in his classic, The Passing of the Great Race, in a sentence of starkness: If the purity of the two races is to be maintained, they cannot continue to live side by side, and this is a problem from which there can be no escape. Alexis De Tocqueville said it this way: There are two alternatives for the future: the Negroes and the Whites must either wholly part or wholly mingle. Thomas Jefferson said, in a famous passage which has been criminally misquoted everywhere; even on the Jefferson Memorial, in Washington: Nothing is more certainly written in the book of fate than that these people are to be free; nor is it less certain that the two races, equally free, cannot live in the same government. Although the truth is always "extreme," Earnest Sevier Cox cannot possibly be called an extremist. His presentation is bounded on all sides by reasonableness and humanity. For example, knowing history so well, and seeing the story of race written over millennia and in all parts of the world, Cox does not attempt to mislead either himself nor his readers by blaming it all on "the communists." The same thing that is happening today in America has happened in India over the last three thousand years; in Iran, Ethiopia, Egypt and, more recently, Portugal, Brazil, Puerto Rico, Cuba and many other places. The story of race contact is the theme of this book and communism, which is only the most venomous form of universalism, only expedites the natural trend which always sets in with race contact. Cox also makes some refreshing statements about capitalism in White America. I for one am weary of being told that capitalism is an unalloyed joy, faultless unfits proportions. Cox rightly recognizes that "the socialism of Germany (in 1925) is as reprehensible as the capitalism of the British colonies and the United States in effecting a reduction of Caucasian to the economic status of the Negro." Cox responsibly places facts of genes above theories of economics and this, while it may appear "radical" to some, is hardly so. His lack of extremism continues with his other racial views. Cox's attitude toward both slavery and segregation is highly negative. The Negro is neither a "thing" nor a superior being, and to deny him the right to develop according to natural law is unjust. However, to expect him to develop as a Caucasian is, he says, "a species of sentimental insanity." Although his opposition to slavery is based largely on moral grounds, he is intensely aware of the fact that any race contact brings with it inevitable mongrelization. This is why he opposes segregation, which he sees as a fantasy which can at best only momentarily (within the time-scale of centuries) retard the fatal process. Of all people, Cox is The last who could be accused as harboring race hatred. Hatred is caused by misunderstanding. Most of us can hate only that which we do not understand, for with understanding normally comes tolerance and compassion. The "faults" of any man are not, in the last analysis, really his fault, even though he must be responsible. Cox understands Negroes and the race question as few men have. Thus, his view of the Negro is analogous to that which a wise and just man has for a child, even though he denies that the Negro race is a child-race. Throughout his career, Cox was in constant contact with Negroes. He was considered by Negro Nationalists to be their foremost White contact and counselor, and his entire life, in fact, was dedicated as much to Negro welfare as to White. Cox mixed with Negroes as any self-respecting man of any race mixes with persons of another race, on a frank and honest basis of individual and racial self-respect; a basis which can be observed only by individuals who are willing to grant to the other race the right to live and to develop according to their own inner imperatives and destiny, and who are free from the compulsive passion to change others. Cox was a friend of Marcus Gravey, perhaps the Black man's greatest representative. It is sad that today so few know the story of this terribly wronged Negro. Born in the Bahamas, Garvey came to America in the 20's to found and lead the only mass movement which has ever existed among Negroes. It was a "Back-to-Africa" movement and Garvey was able to Create great enthusiasm among American Negroes for the idea. It is said that Garvey had a following of six million. Garvey, however, was bitterly hated and fought by the two interests which have always been the bane of solution of the Negro problem: each of which have much to lose by its solution. These two interests are the businessmen who exist by exploiting cheap Negro labor and the political radicals of the Left whose success is dependent upon the Negro bloc vote plus the support which they find so easy to excite among maudlin Whites, who react with Pavlovian militancy whenever the "suffering Negro" stereotype is waved in the breeze. The loss of American Negroes because of their voluntary Repatriation to Africa would injure these two unwholesome types at the same time it would help everyone else. In White America, as in other of his writings, Cox flays these two interests. It is interesting to compare the treatment that the press gives to the Black Nationalist groups with that given to integrationist groups. It is granted that some Black Nationalist groups are potentially violent, but this is so only because throughout the years the Black Nationalists have failed to gain any support from the White community whereas the intergrationist groups have gathered tremendous financial, moral and political support. Yet, the nationalist goal is precisely that which most Whites want also; separate development, independence, race integrity, whereas the intergrationist groups stand for all that normal Whites abhor: neighborhood deterioration, high taxes, rising crime, riots, interracial marriages, etc. Why is this so? It is so because the "free press" makes it so, and for no other reason. It is so because the Whites have to be made to believe that their friends are their enemies and that their enemies are their friends and lies are truth and up is down and black is White, so as to feed the drive toward the extinction of both races and the triumph of universal political chaos, when the International Race will rule all. If only ten thousand Whites during the last century had as assiduously promoted Repatriation as radicals have promoted integration, America's and the world's problems would be far less than they are today. But there were not ten thousand, there was only one, Earnest Sevier Cox. A great deal more should be said about Repatriation. It has been ruled by the Establishment that discussion of this matter is absurd it would impossible and undesirable to repatriate Negroes to their ancestral homeland and the whole idea should be forgotten lest those who wish to discuss it are laughed at. Instead, we should remain happy obediently paying exorbitant taxes to support degrading welfare schemes and endless slum clearance projects; to subsidize utterly wasteful socialistic boondoggles, rent and "poverty" payments to the indolent and useless, disastrous wars and useless expeditions throughout the world and "foreign aid," a euphemism used to describe the swindle whereby every year international bankers and foreign politicians manage to pluck a few more billion dollars from the pockets of you and me. Such a system (which, it must be admitted, does maintain spending adequate for the politicians in power to maintain themselves there) is unanimously agreed, among the brilliant newspaper columnists and wise commentators, to be infinitely more logical and rational than a plan to finance the voluntary emigration of our greatest problem; the Negro, by the annual payment of a small portion of our industrial and agricultural over-production to the Repatriates. The history of the world is a never-ending history of racial movement and migration. Great folk-wanderings are the warp and woof of history. This fact is historic and prehistoric. The Turks, Magyars and Finns originated near Tibet. The Aryans conquered and civilized India, Persia, Greece,. The Caucasoid Ainus invaded the islands of Japan, only to be conquered by invading "Japanese," later. The American Indians came from Siberia, presumably across the Bering Strait, to populate the American continents. The Lombards, a Teutonic tribe, moved into decadent Rome, creating the Renaissance. Two other Teutonic tribes, Angles and Saxons, invaded England from the continent, displacing and mastering earlier arrivers, and then were themselves conquered by still another Teutonic invader, the Normans. America, Australia, South Africa and Prussia were all created by immigrants. And just a few years ago the Russians, with strong backing from "American" leaders, forcibly moved 14 million Teutons from Eastern Europe where their families had lived, many of them, since the time of William the Conqueror. At the same time a million Arabs were being uprooted from Palestine to make way for Jews, and these Arabs are still living in tents in the desert today, worse off than American Negroes have ever been. Judging from this it seems as if the reluctance of the Establishment to contemplate further race migrations depends upon who is to be moved where. It is an undeniable fact that the continued presence of Negroes in America serves, as we have seen, two classes; capitalists with a hankering for cheap labor and the malign political forces and culture distorters who see the Negro as their greatest ally: a ready agent of social demoralization and all-pervasive cultural and racial deterioration. But still the responsibility cannot be shifted from the bulk of the White race, propaganda-besotted as it may be, which allows the problem to grow and grow from year to year without initiating or welcoming any serious and responsible attempt at a solution. It is profoundly distasteful to realized that both intellectually and spiritually we have been, most of us, made slaves to the Semitic dogma of universalism, whether we call it communism or humanism, or even, as liberal ecclesiastics do, Christianity; and it is this virulent madness which is at the root of the trouble in the world, today. The true significance of Earnest Sevier Cox is that he was one of the first to see the vital necessity of breaking free of this tyranny and establishing a sound value system on earth. This new system of values must accept the races of mankind as God made them. It must be willing to grant to all men the right; even the imperative, of self-development. It must see as the worst sin the tearing apart of a finely-structured social system, for whatever reason. And it must ruthlessly eradicate that sick-minded (*) compulsion of the incomplete and cowardly to change the life-pattern of others. (* Sick-minded because it betrays the ultimate hypocrisy of the White liberal, who craves to convert his inferiors to his own universalistic equalitarian outlook, and Western mores, which he subconsciously feels is superior to all others. In a revealing story in Newsweek (May 23, 1966), titled, "'African Queen' Complex," Dr. Alvin F. Pourssaint, a Negro psychiatrist, was quoted as telling the American Psychiatric Association of obstacles to the genuine "Negro-White Understanding" that the equalitarians dream of. To quote the story: "The [White girl do-gooder, such as Peace Corps-ite or freedom marcher] may constitute a problem of her own: the 'White African-queen Complex,' in which she sees herself -- consciously or unconsciously -- as a beautiful, intelligent white woman leading the oppressed black man to freedom. One girl interviewed by Poussanit admitted 'what an electrifying feeling it is to be worshiped'; another felt like 'the Master's child come to free the slaves.' ... Typically ... the girl ... unconsciously regards the Negro as inferior ..." Such a system of values will be in truth universal. Only when all men are ready to acknowledge the supremacy of these values will there be; can there be, peace and progress on this globe. White America ranks as one of the early works in the developing "race sociology" which Cox himself calls for, and it is a great contribution toward that needed science. Other authors who have contributed their part to this may be listed: Lothrop Stoddard, Madison Grant, Sir Arthur Keith, Alexis Carrel, Robert Ardrey, Friedrich Nietzsche, Oswald Spengler, Francis Parker Yockey and E.L. Anderson. Dr. Anderson's contribution consists of a three-part article entitled Cultural Dynamics in which he specifically sets out to synthesize "a new approach to ancient social problems." In this pioneer study he reviews ethnology, anthropology, biology, history, zoology, genetics, psychology and sociology to come up with a broad outline of the master social science," which must be ranked above the other social sciences because "it is part of all sciences and more important than any." Cultural Dynamics still has to be filled out in detail, but the broad outline is there. The pamphlet also contains an invaluable bibliography listing the works of 49 authors who have contributed something toward this view. It is interesting to speculate on the shape of the political struggle of the future. It will, of course, be between "Right" and "Left," but in a totally different context. Economic determinism will be a thing of the past for both Right and Left; in this sense the Right will win out completely, for the basis of human progress will be commonly realized to be biological and not economic. Thus, all thought of upgrading mankind through the usual "idealism" of welfare spending and socialism will be recognized as being reactionary and obsolete. But the times will also move Conservatives away from their traditional defense of superficial institutions. Instead, the Right vs. Left struggle will be within the realm of the individual: the Right will see genetics and Cultural Dynamics as the only way toward human upgrading; the Left will promote medicine and psychiatry. The former is the natural way, in accordance with the laws of Life and biology; the latter is unnatural. The former means natural human development along ecumenical lines within the traditional, irreplaceable human institutions of family, home and national culture; the latter means an unnatural horror of organ transplants and other surgical nightmares, drugs, bleaches, brainwashing, bottle babies, brain electrodes, communal living and universal tyranny by a self-chosen international master race. This continuation of the struggle of Right vs. Left will be the last chapter if the Left should win, for it would bring the destruction of humanity; and this is the end toward which the Left has been heading since Intellect first challenged Instinct. In the beginning the Left assaulted natural hierarchy and traditional social order and the economy. Then it attacked the basis of all culture; the concepts of family and race. Now, as if truly diabolic, this destructive force seeks to "remake" the human body and personality itself, which is the foundation of all progress and the summit of a billion years of evolution. Should this satanic attack succeed and the Left win, a mankind will be produced so spiritually and physically enfeebled, corrupt and debased that some unforseen natural calamity will simply wipe out all humanity as Nature always extinguishes all forms of Life which fail to abide by her laws. But the Left, after three hundred years of success, cannot win this final battle; cannot kill humanity. This si so because its victories have destroyed that very element of confusion which to date has assured its progress. The issue is becoming too clear; it will soon be impossible to confuse it with semantics, or economic theories, or Marxist jargon, or humanitarian garbage, or "religious" double-talk. The issue will be so sharp that the final choice will be obvious. White America is an important book which makes a great contribution to basic understanding of human differences and racial realities, and this is a primary step toward a future which can be literally infinite in its possibilities. E.L. Anderson Sausalito, California, July 6-17, 1966