In the world today, there are incalculable examples of people acting in ways that are indisputably against their own self interest, and in almost all of these cases, there is a racial component to their actions. The most talked about today, are the actions of a subgroup of the Republican political party in the United States, called the "Tea-baggers". This is a large disparate group of mostly middle and lower class White Americans, many surviving on Social Security checks, and depending on government funded medicare for their health benefits - Who "Actively" seek to bring down the current administration - Who "Supports" their benefits: and replace it with an administration which promises to end their benefits. A clear case of people acting against their own self interest, why would they do it? The current administration is headed by a Black man.
But most often, the impetus for acting against one's own self interest is not quite so clear cut. Possibly the most glaring, extreme, and complicated example of people acting against their own self interest, is the case of the Southern Blacks who fought for the Black Slave owning Confederate states, during the American Civil War.
U.S. Civil War History & Genealogy
Compiled References Regarding Black Confederates
The Union Army
According to the revised official data, slightly over two millions troops were in the United States Volunteers, over 316,000 died (from all causes), or 15.2%. Of the 67,000 Regular Army (white) troops, 8.6%, or not quite 6,000, died. Of the approximately 180,000 United States Colored Troops, however, over 36,000 died, or 20.5%. In other words, the mortality rate amongst the United States Colored Troops in the Civil War was thirty-five percent greater than that among other troops, notwithstanding the fact that the former were not enrolled until some eighteen months after the fighting began.
The Confederate Army
"Nearly 40% of the Confederacy's population were slaves. The work required to sustain the same society during war naturally fell disproportionately on black shoulders as well. By drawing so many white men into the army, indeed, the war multiplied the importance of the black work force." Even Georgia's Governor Joseph E. Brown noted that "the country and the army are mainly dependent upon slave labor for support."
It has been estimated that over 65,000 Southern blacks were in the Confederate ranks. Over 13,000 of these, "saw the elephant" also known as meeting the enemy in combat. These Black Confederates included both slave and free. The Confederate Congress did not approve blacks to be officially enlisted as soldiers (except as musicians), until late in the war. But in the ranks it was a different story. Many Confederate officers did not obey the mandates of politicians, they frequently enlisted blacks with the simple criteria, "Will you fight?" Historian Ervin Jordan, explains that "biracial units" were frequently organized "by local Confederate and State militia Commanders in response to immediate threats in the form of Union raids". Dr. Leonard Haynes, an African-American professor at Southern University, stated, "When you eliminate the black Confederate soldier, you've eliminated the history of the South."
The impressment of slaves, and conscription of freedmen, into direct military labor, initially came on the impetus of state legislatures, and by 1864 six states had regulated impressment (Florida, Virginia, Alabama, Louisiana, Mississippi, and South Carolina, in order of authorization) as well as the Confederate Congress. Slave labor was used in a wide variety of support roles, from infrastructure and mining, to teamster and medical roles such as hospital attendants and nurses.
The idea of arming slaves for use as soldiers was speculated on from the onset of the war, but not seriously considered by Davis or others in his administration. As the Union saw victories in the fall of 1862 and the spring of 1863, however, the need for more manpower was acknowledged by the Confederacy in the form of conscription of white men, and the national impressment of free and slave blacks into laborer positions.
State militias composed of freedmen were offered, but the War Department spurned the offer. One of the more notable state militias was the all black 1st Louisiana Native Guard, a militia unit composed of free men of color. It was the first of any North American unit to have African American officers. The unit was short lived, and forced to disband in February 1862. The unit was "intended as a response to demands from members of New Orleans' substantial free black population that they be permitted to participate in the defense of their state, the unit was used by Confederate authorities for public display and propaganda purposes but was not allowed to fight." A Union army regiment was later formed under the same name after General Butler took control of the city.
Slave Narratives - July, 1937, interview with James Cape, former slave and by his own words Black Confederate combat soldier wounded in action:
"One day Marster Bob comes to me and says, 'Jim, how you like to jine de army? You see, de war had started. I says to him 'What does I have to?' And he says, "Tend hosses and ride 'em' So de first thing I knows, I's in de army away off east from here [Southest Texas].' . . . After I gits in de army, it wasn' so much fun 'cause tendin' horses and ridin' wasn' all I does. No, sar, I has to do shootin' and git shooted at! . . . You's heard of de battle of Independence [Missouri]? Dat's whar we fights for three days and nights. I'se not tendin horses that time. Dey gives me a rifle and sends me up front fightin', when we wasn' runnin! . . . I gits shot in de shoulder in dat fight . . . 'nother time we fights two days and nights . . ."
This man obviously lacked the mental capacity to decide what was in his own self interest.
Slave Narratives, June 5, 1937 - Alexander B. Johnson, Birmingham, Alabama -
They is all gone, scattered, and old massa and missus have died....Then de war came and we all went to fight the Yankees. I was a body servant to the master, and once a bullet took off his hat. We all thought he was shot but he wasn't, and I was standin by his side all the time...I remember Stonewall Jackson. He was a big man with long whiskers, and very brave. We all fought wid him until his death. We wasn't beaten, we was starved out! Sometimes we had perched corn to eat and sometimes we didn't have a bite of nothing, because the Union mens come and tuk all de food for theirselves. I can still remember part of my ninety years. I remembers dey fought all de way from Virginia and winded up in Manassahas Gap...In all de years since de war I cannot forget old massa. He was good and kind. He never believed in slavery but his money was tied up in slaves and he didn't want to lose all he had...I knows I will see him in heaven and even though I have to walk ten miles for a bite of bread I can still be happy to think about the good times we had then. I am a Confederate veteran but my house burned up wid de medals and I don't get a pension."
This man obviously suffered from Stockholm syndrome: In psychology, Stockholm syndrome is a term used to describe a paradoxical psychological phenomenon wherein hostages express adulation and have positive feelings towards their captors, that appear irrational in light of the danger or risk endured by the victims, essentially they are mistaking a lack of abuse from their captors, as an act of kindness.
Memphis Daily Avalanche, April 23rd 1861, pg. 3, col. 2. -
"An Enthusiastic Negro. Jim Moore, a negro barber of Bolivar, Hardiman county, in this State, a slave of Dr. Thomas Moore, subscribed $50 for a military company to fight against Lincoln. He also visited Montgomery to see Jeff Davis inaugurated.
Now it gets complicated: This man made a seemly free choice to support the forces that were in fact, his enslavers and oppressors.
On January 11, 1865 General Robert E. Lee wrote the Confederate Congress urging them to arm and enlist black slaves in exchange for their freedom. On March 13, the Confederate Congress passed legislation to raise and enlist companies of black soldiers. The legislation was then promulgated into military policy by Davis in General Order No. 14 on March 23, 1865. The emancipation offered, however, was reliant upon a master's consent;"no slave will be accepted as a recruit unless with his own consent and with the approbation of his master by a written instrument conferring, as far as he may, the rights of a freedman.
In "Between Two Fires - Black Soldiers in the Civil War," Joyce Hansen, 1993, tries (unsuccessfully) to explain this strange behavior with this explanation:
"This war between the North and the South gave enslaved men and women an opportunity to take advantage of unstable conditions created by the warring whites. This was one way for some black people to initiate their march for their own freedom. Caught between two fires, they to find a way to survive the conflict. And for some, one way to survive was to volunteer to help the Confederates...The promise of freedom for themselves and their families was enough of an incentive to join the Confederate Army, and the Union had said that it was not fighting to end slavery."
That is obviously an attempt to rationalize the behavior of Black confederate soldiers, this modern Black man proudly carrying the Confederate flag, tells a very different story.
In the South however, the Suns rays were too strong to Allow Albinos to work the fields. After the Civil war, many Blacks left the south, over time, they were replaced by Black/Brown immigrant workers from other countries. But in the mean time, former slave owners had to write letters like this:
In August of 1865, a Colonel P.H. Anderson of Big Spring, Tennessee, wrote to his former slave, Jourdon Anderson, and requested that he come back to work on his farm. Jourdon — who, since being emancipated, had moved to Ohio, found paid work, and was now supporting his family — responded spectacularly by way of the letter seen below (a letter which, according to newspapers at the time, he dictated).
Dayton, Ohio, August 7, 1865
To My Old Master, Colonel P.H. Anderson, Big Spring, Tennessee
Sir: I got your letter, and was glad to find that you had not forgotten Jourdon, and that you wanted me to come back and live with you again, promising to do better for me than anybody else can. I have often felt uneasy about you. I thought the Yankees would have hung you long before this, for harboring Rebs they found at your house. I suppose they never heard about your going to Colonel Martin's to kill the Union soldier that was left by his company in their stable. Although you shot at me twice before I left you, I did not want to hear of your being hurt, and am glad you are still living. It would do me good to go back to the dear old home again, and see Miss Mary and Miss Martha and Allen, Esther, Green, and Lee. Give my love to them all, and tell them I hope we will meet in the better world, if not in this. I would have gone back to see you all when I was working in the Nashville Hospital, but one of the neighbors told me that Henry intended to shoot me if he ever got a chance.
I want to know particularly what the good chance is you propose to give me. I am doing tolerably well here. I get twenty-five dollars a month, with victuals and clothing; have a comfortable home for Mandy,—the folks call her Mrs. Anderson,—and the children—Milly, Jane, and Grundy—go to school and are learning well. The teacher says Grundy has a head for a preacher. They go to Sunday school, and Mandy and me attend church regularly. We are kindly treated. Sometimes we overhear others saying, "Them colored people were slaves" down in Tennessee. The children feel hurt when they hear such remarks; but I tell them it was no disgrace in Tennessee to belong to Colonel Anderson. Many darkeys would have been proud, as I used to be, to call you master. Now if you will write and say what wages you will give me, I will be better able to decide whether it would be to my advantage to move back again.
As to my freedom, which you say I can have, there is nothing to be gained on that score, as I got my free papers in 1864 from the Provost-Marshal-General of the Department of Nashville. Mandy says she would be afraid to go back without some proof that you were disposed to treat us justly and kindly; and we have concluded to test your sincerity by asking you to send us our wages for the time we served you. This will make us forget and forgive old scores, and rely on your justice and friendship in the future. I served you faithfully for thirty-two years, and Mandy twenty years.
At twenty-five dollars a month for me, and two dollars a week for Mandy, our earnings would amount to eleven thousand six hundred and eighty dollars. Add to this the interest for the time our wages have been kept back, and deduct what you paid for our clothing, and three doctor's visits to me, and pulling a tooth for Mandy, and the balance will show what we are in justice entitled to. Please send the money by Adams's Express, in care of V. Winters, Esq., Dayton, Ohio. If you fail to pay us for faithful labors in the past, we can have little faith in your promises in the future. We trust the good Maker has opened your eyes to the wrongs which you and your fathers have done to me and my fathers, in making us toil for you for generations without recompense. Here I draw my wages every Saturday night; but in Tennessee there was never any pay-day for the negroes any more than for the horses and cows. Surely there will be a day of reckoning for those who defraud the laborer of his hire.
In answering this letter, please state if there would be any safety for my Milly and Jane, who are now grown up, and both good-looking girls. You know how it was with poor Matilda and Catherine. I would rather stay here and starve—and die, if it come to that—than have my girls brought to shame by the violence and wickedness of their young masters. You will also please state if there has been any schools opened for the colored children in your neighborhood. The great desire of my life now is to give my children an education, and have them form virtuous habits.
Say howdy to George Carter, and thank him for taking the pistol from you when you were shooting at me.
From your old servant,
But WHAT HONOR?
THESE PEOPLE WERE "SLAVERS" (they made their living off the misery and abuse of other Human beings), NO CIVILIZED PEOPLE ANYWHERE IN THE WORLD RESPECTED THEM. THAT IS WHY THEY WERE "SENSITIVE" TO INSULT!
Salon magazine. Wednesday, Jul 15, 2015 07:00 PM EST
Lies I learned as a Southerner: Racism, the Confederate flag and why so many white Southerners revere a symbol of hatred Myths about the "Lost Cause," never mentioning race, came from our schools, from everywhere. Time to smash them. Charles McCain
“This is where my grandfather shot and killed the Yankee soldier trying to rob us,” the retired Army colonel said, pointing to a bullet hole in the wood lining the entrance hall of his home. My Boy Scout troop was visiting to view this noble reminder of the Civil War and how Southerners had resisted Union soldiers. It was 1970. I was fifteen. All of us gazed with reverence upon the hole as if medieval Catholics peering at the toe of a saint.
We were absorbing the Southern narrative of the Civil War. In February of 1865 Sherman’s bummers had invaded my small hometown in the South Carolina low country. This man’s grandfather had defended his home as any honorable Southerner would have done.
In the history of the Civil War preached to us lads growing up in the South in those years, slavery was never mentioned. Just perfidious Yankees and our brave boys in gray who repelled them until they were “compelled to yield to overwhelming numbers and resources,” as General Lee described the situation in his General Order No. 9 announcing the surrender of the Army of Northern Virginia. Only a fool would interpret his words as admitting defeat. We weren’t defeated. We were just compelled to surrender. Completely different, of course.
Other realities had to be suppressed as well. When the North invaded the South all white Southern males eagerly volunteered to fight against the armies of the Union. But this is not true. The Confederate States passed the first conscription law on the North American continent on 16 April 1862. All white males between seventeen and fifty were required to serve three years in the Confederate Army.
Not every white Southern male was keen on this idea. From the very beginning of the law, many conscripts deserted from the army with the intent of never returning. This became in immense problem in the Southern armies. Not being consonant with the image of the “Lost Cause,” it was rarely mentioned in my youth and rarely mentioned now.
The penalty for desertion was death. Since tens of thousands of men deserted, they could not all be executed. But several hundred were shot by their brothers-in-arms in front of assembled Confederate regiments pour encourager les autres.
Over time we learned that after believing in Jesus Christ, our second most important moral and spiritual task was to uphold the honor of South Carolina and our native South. Be prepared to fight anyone if they insulted our heritage, most especially the Confederacy. Such insults were assaults on our honor as Southerners, something we are very touchy about.
Why did the South of our youth imbue us with such false knowledge? Because the memory of the Confederate defeat shaped Southern culture then and now. C. Vann Woodward, one of the greatest historians of the South, wrote that after the war ended, the Southerners had to learn “…the un-American lesson of submission. For the South had undergone an experience that it could share with no other part of America…..the experience of military defeat, occupation, and reconstruction.”
Because of this searing ordeal, Southerners had and continue to have a radically different historical narrative than the remainder of America. We have distorted our history to fit the Myth of the Lost Cause and it is this history which explains our obsession with the Civil War. Most Americans find both our narrative and our obsession with the war inexplicable. But it isn’t, really.
What Americans outside the South don’t understand is the Confederate defeat was so devastating the impact reverberates to this day. And where the depredations were the greatest, the war is remembered even more strongly. How could it not be? Columbia, the capital of South Carolina? Burned. Charleston? Bombarded. Plantations close by the city burned to the ground. Those of us born and raised in the Deep South grow up in a history book. My birthplace, Mobile, Alabama? Seized and burned after years of off and on attacks. New Orleans where I went to college? Seized by Union troops early in the war cutting off Gulf South from its key port.
In December of 1864, a month prior to crossing into South Carolina after“making Georgia howl,” General William Tecumseh Sherman wrote to H. W. Halleck, Union Army Chief-of-Staff, “… the whole army is burning with an insatiable desire to wreak vengeance upon South Carolina. I almost tremble at her fate, but feel that she deserves all that seems in store for her.” Because South Carolina had started the Civil War, Union troops viewed it as the cradle of secession, which it was.
While Sherman had no need to ratchet-up their desire of vengeance, he did so anyway by saying to his men, “We are not fighting armies but a hostile people, and must make old and young, rich and poor, feel the hard hand of war.”
South Carolina soon thereafter felt the hard hand of war as no other place in the United States ever had— or ever will. Dozens of towns, plantations and public buildings were looted and burned. My hometown went up in smoke after Sherman’s bummers put it to the torch —an event the adults of my childhood often spoke about. Sherman wanted the South and South Carolina in specific to remember the pain and destruction of the war so we would never rebel again. We remembered. Unfortunately, the Union Army’s march through South Carolina was so devastating that we have continued to remember.
One of the tallest structures in my hometown was the monument to the local Confederate dead—impossible to miss for our bronze Confederate soldier stood atop a fifty foot limestone plinth in the middle of the town square. In 1960, following the lead of our legislature, the town also began to fly the Confederate flag on its official flagpole, also on the town square. Unfortunately, the rectangular banner with the elongated blue X known to most Americans, including Southerners, as “the Confederate flag” is actually the second Confederate naval jack which only flew on ships of the Confederate Navy from 1863 to 1865 and nowhere else. (The Confederacy kept changing flags and had different flags for different things).
To any student of the Civil War, flying the Confederate naval jack seems absurd, stupid even. But I hardly thought such things then. Did I believe we should always honor our gallant Confederate dead? Of course. Have streets in towns throughout the state named after Stonewall Jackson, Jeff Davis, and that crackpot political theorist, John C. Calhoun? Absolutely. In common with most white Southerners, I also revered the memory of General Robert E. Lee.
This was the man who possessed the greatest military mind ever produced in America; the man who became the very model of a Southern gentleman; who led the fabled Army of Northern Virginia; who was betrayed by Longstreet at Gettysburg and who now rests under a recumbent statue of himself, like a medieval knight in Christ like repose, in the Lee Chapel at Washington and Lee University.
Did Robert E. Lee oppose slavery? Of course he did—not. In reality he didn’t and had his slaves whipped for infractions by the local slave dealers. Was he a traitor by renouncing his sacred oath to defend the United States and joining the Confederate Army? I don’t think anyone in the South of my youth ever had that thought. But yes, while painful for me to write, Robert E. Lee was a traitor. Half of all Southern-born officers in the Union Army in 1860 remained loyal to the United States and never went South. They stayed true to their sacred oaths.
As for the greatest military mind produced by America? Lee lost the Battle of Gettysburg, the most critical battle in the Eastern Theater of the war. In those three days, one quarter of his men were also killed or wounded. Never again would the Army of Northern Virginia be capable of offensive action on a large scale.
All the misinformation I absorbed seemed right to me until my early twenties when my indoctrination began to slowly melt away — although that process took ten years. Like many Southerners, as I grew older and read and studied unbiased accounts of the Civil War, I rejected the idolization of the Confederacy. Dropped out of the Sons of Confederate Veterans and admitted the truth to myself: the South started the Civil War with South Carolina leading the way.
So why do so many whites in the South and especially South Carolina still cling with all their strength to the memory of the Confederacy? Because the American Civil War has never ended for much of the white South. Bitterness over the Confederate defeat remains. For decades after the war, everyone knew where the bitterness came from: the horrifying losses experienced by the Southern armies, the destructive vengeance by Northern troops and the enfranchisement of freed black slaves.
Unfortunately, over time this litany of specifics has been distilled into a blurry folk memory which has been manifested in willing provincial ignorance combined with the violent racism of the decades before the 1970s. When blacks began to be nominally treated with due process of law in the South, violence against them by whites declined. But provincial ignorance remains with many white Southerners seeming to take a perverse sort of pride in their lack of knowledge about the wider world.
Worse, virulent racism continues, fueled by a devil’s brew of rage against change, the perceived arrogance of Washington, the liberal media holding-up white Southerners to ridicule, economic stagnation and the most maddening of all, a black man as president. Beyond the immediate effects, all of these threaten the myth of the Lost Cause.
An equally complicated example can be found with the 1999 Murder of Amadou Diallo, a 23-year-old Guinean immigrant in New York City, who was shot and killed on February 4, 1999 by four New York City Police Department plain-clothed officers: Sean Carroll, Richard Murphy, Edward McMellon and Kenneth Boss. They accosted Diallo in a 5-by-7-foot building vestibule at 12:40 a.m. without warning or justification before firing 41 bullets. The victim was hit 19 times.
The Police officers defense did not want to appear before Judge Patricia Williams, who is black, nor did they trust a jury of Diallo’s peers—poor and working-class blacks and immigrants—to acquit the killer cops. So they petitioned to have the trail moved to the states capital Albany, which is predominately White. In moving the trial upstate, the Police could count on a predominantly white jury less likely to view the street crimes unit as a racist death squad and more willing to swallow bogus claims about “self-defense.” (Amadou Diallo pulled out his wallet to retrieve his identification - the police officers stated that they thought that his wallet was a gun).
The event even spurred subsequent social psychology research. Eberhard and colleagues (2004) conducted experiments with police officers which revealed that they were quicker to decide to shoot an unarmed black target than an unarmed white target, and were quicker to decide to shoot an armed black target than an armed white target.
On February 25, 2000, after two days of deliberations, a mixed-race jury in Albany acquitted the officers of all charges. The Albany jury included four black women.
The evidence against the White Police officers was overwhelming - yet four Black women voted to acquit, why would they do that?
Those four Black women obviously felt a fear of ostracism, or other social punishment by their White neighbors, but that alone cannot account for their seemingly inexplicable action. The free Blacks of New Orleans, Jim Moore, and the Black jurors of the Amadou Diallo trial, all demonstrate something much more complicated, a Psychosis manifested as a transference of self interest, from the "low value self" and by extension, others like self, to the high quality and value "Others".
These people have somehow been conditioned to view their own self interest, and that of their own kind, as subservient, and of less importance than that of the others. It is similar to enduring sacrifice in the name of God or religion. The religious component is important, because there we can see the "Qualitative" aspect of this Psychosis. As in religion, these people have been convinced that those over them, are not only more powerful than them, but of higher "Quality".
So how has the "Others" conditioned and convinced these people (Blacks) that they are less? By a concerted, constant, and overwhelming barrage of denigrating (and false) information regarding their kind. One of the chief, and most insidious tools of mind conditioning, is with the falsification of history. The logic being that Whites were always powerful and "Better", therefore the current status quo is merely a continuation of the natural order of things. But in order to make that case, White have had to find ways to write Blacks out of history, and falsify "Real" history.
Ancient Aethiopia (Greek: Αἰθιοπία) first appears as a geographical term in classical documents in reference to the upper Nile region, as well as all certain areas south of the Sahara desert and south of the Atlantic Ocean.
Its earliest mention is in the works of Homer: twice in the Iliad, and three times in the Odyssey. The Greek historian Herodotus specifically uses the appellation to refer to such parts of Sub-Saharan Africa as were then known within the inhabitable world.
Etymology of Aethiopia
Latin Aethiopia, from Greek Aithiopia, from Aithiops (see Ethiop). The native name is represented by Abyssinia.
Etymology of Ethiop
late 14c., from Latin Æthiops "Ethiopian, negro," from Greek Aithiops, long supposed in popular etymology to be from aithein "to burn" + ops "face" (compare aithops "fiery-looking," later "sunburned").
Who the Homeric Æthiopians were is a matter of doubt. The poet elsewhere speaks of two divisions of them, one dwelling near the rising, the other near the setting of the sun, both having imbrowned visages from their proximity to that luminary, and both leading a blissful existence, because living amid a flood of light; and, as a natural concomitant of a blissful existence, blameless, and pure, and free from every kind of moral defilement. [Charles Anthon, note to "The First Six Books of Homer's Iliad," 1878]
Definition of Aethiopian = variant spelling of ethiopian
Definition of Ethiopian
1 : a member of any of the mythical or actual peoples usually described by the ancient Greeks as dark-skinned and living far to the south 2 archaic : a black person
First Known Use of ethiopian - 13th century
All contempory sources seem to attribute the word and it's meaning to the poems by Homer: The Iliad and The Odyssey. Conventionally these Poems are dated at around 800 B.C. whereas Herodotus's histories are dated at 440 B.C.
So let's see what Homers poems actually say about the Aethiopians.
Homer on the Ethiopians - Translation by Robert Fagles (1933–2008) Prinston University
Excerpts from both Homers works - The Iliad and The Odyssey
Conventionally these Poems are dated around 800 B.C.
Iliad 1.423-4 (Thetis is speaking to Achilles.)
Only yesterday Zeus went off to the Ocean River
to feast with the Aethiopians, loyal, lordly men,
and all of the gods went with him.
Iliad 23.205-207 (Iris is speaking to the winds.)
No time for sitting now. No, I must return
to the Ocean’s running stream, the Aethiopians’ land.
They are making a splendid sacrifice to the gods—
I must not miss my share of the sacred feast.
Poseidon had gone to visit the Ethiopians worlds away,
Ethiopians off at the farthest limits of mankind,
a people split in two, one part where the Sungod sets
and part where the Sungod rises. There Poseidon went
to receive an offering, bulls and rams by the hundred—
far away at the feast the Sea-lord sat and took his pleasure.
Odyssey 4.81-84 (Menelaus is speaking to Telemachus)
much I suffered, many a mile I roved to haul
such treasures home in my ships. Eight years out,
wandering off as far as Cyprus, Phoenicia, even Egypt,
I reached the Ethiopians, Sidonians, Erembians—Libya too.
But now Poseidon, god of the earthquake, saw him—
just returning home from his Ethiopian friends,
from miles away on the Solymi mountain-range
he spied Odysseus sailing down the sea
and it made his fury boil even more.
He shook his head and rumbled to himself,
“Outrageous! Look how the gods have changed their minds
about Odysseus—while I was off with my Ethiopians. . . .”
Anyone doubting the truth of this research can check for themselves.
MIT has online translations of both the Iliad and Odyssey.
Note - for some reason, the translator Samuel Butler uses the Roman name for Greek gods:
i.e. Neptune was the Roman counterpart of the Greek god Poseidon.
From Wikipedia, the free encyclopedia
Quote: "Xenophon describes the Ethiopians as Black, and the Persian troops as White, compared to the sun-tanned skin of Greek troops".
Of course - THAT IS A BLATANT LIE!
The Project Gutenberg Etext of Anabasis by Xenophon
Translation by H. G. Dakyns
Xenophon the Athenian was born 431 B.C. He was a pupil of Socrates. He marched with the Spartans, and was exiled from Athens. Sparta gave him land and property in Scillus, where he lived for many
years before having to move once more, to settle in Corinth. He died in 354 B.C. The Anabasis is his story of the march to Persia to aid Cyrus, who enlisted Greek help to try and
take the throne from Artaxerxes, and the ensuing return of the Greeks, in which Xenophon played a leading role. This occurred between 401 B.C. and March 399 B.C.
From Cerasus they continued the march, the same portion of the troops being conveyed by sea as before, and the rest marching by land. When they had reached the frontiers of the Mossynoecians they sent to him Timesitheus the Trapezuntine, who was the proxenos of the Mossynoecians, to inquire whether they were to pass through their territory as friends or foes.
 I.e. "chestnuts."
The Hellenes breakfasted and then started forward on their march,
having first delivered the stronghold to their allies among the
Mossynoecians. As for the other strongholds belonging to tribes allied
with their foes, which they passed en route, the most accessible were
either deserted by their inhabitants or gave in their adhesion 30
voluntarily. The following description will apply to the majority of
them: the cities were on an average ten miles apart, some more, some
less; but so elevated is the country and intersected by such deep
clefts that if they chose to shout across to one another, their cries
would be heard from one city to another. When, in the course of their
march, they came upon a friendly population, these would entertain
them with exhibitions of fatted children belonging to the wealthy
classes, fed up on boiled chestnuts until they were as white as white
can be, of skin plump and delicate, and very nearly as broad as they
were long, with their backs variegated and their breasts tattooed with
patterns of all sorts of flowers. They sought after the women in the
Hellenic army, and would fain have laid with them openly in broad
daylight, for that was their custom. The whole community, male and
female alike, were fair-complexioned and white-skinned. It was agreed that this was the most barbaric and outlandish people
that they had passed through on the whole expedition, and the furthest
removed from the Hellenic customs, doing in a crowd precisely what
other people would prefer to do in solitude, and when alone behaving
exactly as others would behave in company, talking to themselves and
laughing at their own expense, standing still and then again capering
about, wherever they might chance to be, without rhyme or reason, as
if their sole business were to show off to the rest of the world.
THE PROBLEM FOR WIKI!
Mossynoeci is a name that the Greeks of the Euxine Sea applied to the peoples of Pontus, the northern "ANATOLIAN" (Turkey) coast west of Trebizond. They were a thousand miles from Persia! Xenophon wasn't talking about Persians, he was talking about White SETTLERS IN ANATOLIA!
Writing soon after 430 BCE, Herodotus in Book 3 cites the Mossynoeci, along with the Moschoi, Tibareni, the Macrones and Mares as comprising the 19th satrapy established by Darius of Persia.
MORE FROM XENOPHON
The Project Gutenberg Etext of Hellenica by Xenophon
Translation by H. G. Dakyns
I.e. at Ephesus.
But, instead of marching straight into Caria, Agesilaus turned sharp
off in the opposite direction towards Phrygia. Picking up various
detachments of troops which met him on his march, he steadily
advanced, laying cities prostrate before him, and by the
unexpectedness of his attack reaping a golden harvest of spoil. As a
rule the march was prosecuted safely; but not far from Dascylium his
advanced guard of cavalry were pushing on towards a knoll to take a
survery of the state of things in front B.C. 395. After this, at the first indication of spring, he collected
the whole of his army at Ephesus. But the army needed training. With
that object he proposed a series of prizes--prizes to the heavy
infantry regiments, to be won by those who presented their men in the
best condition; prizes for the cavalry regiments which could ride
best; prizes for those divisions of peltasts and archers which proved
most efficient in their respective duties. And now the gymnasiums were
a sight to see, thronged as they were, one and all, with warriors
stripping for exercise; or again, the hippodrome crowded with horses
and riders performing their evolutions; or the javelin men and archers
going through their peculiar drill. In fact, the whole city where he
lay presented under his hands a spectacle not to be forgotten. The
market-place literally teemed with horses, arms, and accoutrements of
all sorts for sale. The bronze-worker, the carpenter, the smith, the
leather-cutter, the painter and embosser, were all busily engaged in fabricating the implements of war; so that the city of Ephesus itself was fairly converted into a military workshop. It would have done a man's heart good to see those long lines of soldiers with Agesilaus at their head, as they stepped gaily be-garlanded from the gymnasiums to dedicate their wreaths to the goddess Artemis. Nor can I well conceive of elements more fraught with hope than were here combined. Here were reverence and piety towards Heaven; here practice in war and military training; here discipline with habitual obedience to authority. But contempt for one's enemy will infuse a kind of strength in battle. So the Spartan leader argued; and with a view to its production he ordered the quartermasters to put up the prisoners who had been captured by his foraging bands for auction, stripped naked; so that his Hellenic soldiery, as they looked at the white skins which had never been bared to sun and wind, the soft limbs unused to toil through constant riding in carriages, came to the conclusion that war with such adversaries would differ little from a fight with women. Dascylium (near modern day Ergili, Turkey)
As we know, the White man bravely makes much of his defects: Blue eyes - a symptom of Albinism and poor eyesight. The White man claims as the most desirable eye color. Blond and Red hair - again a symptom of Albinism. The White man claims as the most desirable hair color. White skin - the reality of Albinism, which makes the White man antithetical to normal life on the planet Earth! Everything on the Earth is dependant on, and nourished by the Sun: But the Sun is the White mans enemy, he must always protect himself against it!
So to explain the Greek soldiers disdain for White skin in Xenophon's writings, they rationalize with this, in NOTES TO XENOPHON'S:
The Greeks in their gymnastic exercises were always naked, and so by exposure to the sun were brown and tanned ; and in the same way their constant hard training made them tough and muscular ; so they looked on these white-skinned and fleshy barbarians as little better than women for their effeminacy. So Plato contrasts with him that is reared unversed in manly toils and the sweat of labour. Phaedr. p. 239.
OF COURSE THAT IS BLATANT LIE! THE REASON THE GREEK SOLDIERS HAD SUCH DISDAIN FOR WHITE SKIN WAS BECAUSE THEY WERE "BROWN SKINNED" MULATTOS LIKE THIS GREEK CHARIOTEER!
In the page titled "Persians" this is what the lying racists at Wiki display as Persians. This racially disparate group, of which only three are actually Persians.
This being one of them.
MORE LIES FROM WIKI
Under the same title "White people"
The Ancient Egyptian (New Kingdom) funerary text known as the Book of Gates distinguishes "four races of men". These are the Egyptians, the Levantine peoples or "Asiatics", the "Nubians" and the "fair-skinned Libyans".
To support this they show a 1820 drawing of a Book of Gates fresco of the tomb of Seti I, depicting (from left) four groups of people: Libyans, Nubians, Asiatic, Egyptian. By Heinrich Menu von Minutoli (1772-1846)
But the ACTUAL tomb painting that the White liar Heinrich Menu von Minutoli based his drawing on, looks like THIS! Note the erasure of paint on those to the left, and the fact that the Libyan is TOTALLY Obliterated!
Compare with authentic images of Libyans
One of the chief purveyors of these Bogus images is the White Theban Mapping Project.
Theban Mapping Project was established in 1978 by the Theban Foundation, itself established by British archaeologist and Egyptologist John Romer with the goal to create a masterplan of the Valley of the Kings and of the sites of the Theban Necropolis in general.
The project's instigator and director as of 2006[update] is the U.S. Egyptologist Dr. Kent Weeks.
To insure that they leave no stone unturned in their false history's, Whites even fraudulently claim a presence in the beginnings of man.
This in the face of other Whites proclaiming that THIS is what the first European looked like!
But the insidious racist is not always an institution, sometimes it is an individual who takes it upon himself to create a lie. This is the case with translator Leonard William King.
Letters and Inscriptions of Hammurabi
Translated by L. W. King (1898)
Leonard William King (08 December 1869–20 August 1919), M.A., F.S.A., was an English archaeologist and Assyriologist educated at Rugby School and King's College in Cambridge. He collected stone inscriptions widely in the Near East, taught Assyrian and Babylonian archaeology at King's College for a number of years, and published a large number of works on these subjects. He is also known for his translations of ancient works such as the Code of Hammurabi. He became the Assistant to the Keeper of Egyptian and Assyrian Antiquities, at the British Museum.
Preamble to Hammurabi's code of laws
When Anu the Sublime, King of the Anunaki, and Bel, the lord of Heaven and earth, who decreed the fate of the land, assigned to Marduk, the over-ruling son of Ea, God of righteousness, dominion over earthly man, and made him great among the Igigi, they called Babylon by his illustrious name, made it great on earth, and founded an everlasting kingdom in it, whose foundations are laid so solidly as those of heaven and earth; then Anu and Bel called by name me, Hammurabi, the exalted prince, who feared God, to bring about the rule of righteousness in the land, to destroy the wicked and the evil-doers; so that the strong should not harm the weak; so that I should rule over the black-headed people like Shamash, and enlighten the land, to further the well-being of mankind. Hammurabi, the prince, called of Bel am I, making riches and increase, enriching Nippur and Dur-ilu beyond compare, sublime patron of E-kur; who reestablished Eridu and purified the worship of E-apsu; who conquered the four quarters of the world, made great the name of Babylon, rejoiced the heart of Marduk, his lord who daily pays his devotions in Saggil; the royal scion whom Sin made; who enriched Ur; the humble, the reverent, who brings wealth to Gish-shir-gal; the white king, heard of Shamash, the mighty, who again laid the foundations of Sippara; who clothed the gravestones of Malkat with green; who made E-babbar great, which is like the heavens.
The warrior who guarded Larsa and renewed E-babbar, with Shamash as his helper; the lord who granted new life to Uruk, who brought plenteous water to its inhabitants, raised the head of E-anna, and perfected the beauty of Anu and Nana; shield of the land, who reunited the scattered inhabitants of Isin; who richly endowed E-gal-mach; the protecting king of the city, brother of the god Zamama; who firmly founded the farms of Kish, crowned E-me-te-ursag with glory, redoubled the great holy treasures of Nana, managed the temple of Harsag-kalama; the grave of the enemy, whose help brought about the victory; who increased the power of Cuthah; made all glorious in E-shidlam, the black steer, who gored the enemy; beloved of the god Nebo, who rejoiced the inhabitants of Borsippa, the Sublime; who is indefatigable for E-zida;The divine king of the city; the White, Wise; who broadened the fields of Dilbat, who heaped up the harvests for Urash; the Mighty, the lord to whom come scepter and crown, with which he clothes himself; the Elect of Ma-ma; who fixed the temple bounds of Kesh, who made rich the holy feasts of Nin-tu; the provident, solicitous, who provided food and drink for Lagash and Girsu, who provided large sacrificial offerings for the temple of Ningirsu; who captured the enemy, the Elect of the oracle who fulfilled the prediction of Hallab, who rejoiced the heart of Anunit; the pure prince, whose prayer is accepted by Adad; who satisfied the heart of Adad, the warrior, in Karkar, who restored the vessels for worship in E-ud-gal-gal; the king who granted life to the city of Adab; the guide of E-mach; the princely king of the city, the irresistible warrior, who granted life to the inhabitants of Mashkanshabri, and brought abundance to the temple of Shidlam.
The White, Potent, who penetrated the secret cave of the bandits, saved the inhabitants of Malka from misfortune, and fixed their home fast in wealth; who established pure sacrificial gifts for Ea and Dam-gal-nun-na, who made his kingdom everlastingly great; the princely king of the city, who subjected the districts on the Ud-kib-nun-na Canal to the sway of Dagon, his Creator; who spared the inhabitants of Mera and Tutul; the sublime prince, who makes the face of Ninni shine; who presents holy meals to the divinity of Nin-a-zu, who cared for its inhabitants in their need, provided a portion for them in Babylon in peace; the shepherd of the oppressed and of the slaves; whose deeds find favor before Anunit, who provided for Anunit in the temple of Dumash in the suburb of Agade; who recognizes the right, who rules by law; who gave back to the city of Ashur its protecting god; who let the name of Ishtar of Nineveh remain in E-mish-mish; the Sublime, who humbles himself before the great gods; successor of Sumula-il; the mighty son of Sin-muballit; The royal scion of Eternity; the mighty monarch, the sun of Babylon, whose rays shed light over the land of Sumer and Akkad; the king, obeyed by the four quarters of the world; Beloved of Ninni, am I. When Marduk sent me to rule over men, to give the protection of right to the land, I did right and righteousness in . . . , and brought about the well-being of the oppressed
Translated by L. W. King, edited by Paul Brians, (1915)
Preamble to Hammurabi's code of laws
As translated by Robert Francis Harper, Haskell Oriental Museum, The University of Chicago, February the first, 1904.
When the lofty Anu, king of the Anunnaki, and Bel, lord of heaven and earth, he who determines the destiny of the land, committed the rule of all mankind to Marduk, the chief son of Ea; when they made him great among the Igigi; when they pronounced the lofty name of Babylon; when they made it famous among the quarters of the world and in its midst established an everlasting kingdom whose foundations were firm as heaven and earth—at that time, Anu and Bel called me, Hammurabi, the exalted prince, the worshiper of the gods, to cause justice to prevail in the land, to destroy the wicked and the evil, to prevent the strong from oppressing the weak, to go forth like the Sun over the Black Head Race, to enlighten the land and to further the welfare of the people. Hammurabi, the governor named by Bel, am I, who brought about plenty and abundance; who made everything for Nippur and Durilu complete; the exalted supporter of E-kur; the wise king, who restored Eridu to its place; who purified (Col. II) the sanctuary of E-apsu; who stormed the four quarters of the world; who made the fame of Babylon great; who rejoiced the heart of Marduk, his lord; who daily served in Esagila; of the seed royal, which Sin begat; who filled the city of Ur with plenty; the pious and suppliant one, who brought abundance to E-gis-sir-gal; the diplomatic king, obedient to the mighty Shamash; who refounded Sippar; who clothed with green the shrines of Malkat; who decorated E-babbara, which is like a heavenly dwelling;
The warrior, the protector of Larsa; who rebuilt E-babbara for Shamash, his helper; the lord, who gave life to the city of Uruk; who supplied water in abundance to its inhabitants; who raised the turrets of Eanna; who brought riches to Anu and Nana; the divine protector of the land; who collected the scattered people of Nisin; who supplied E-gal-mah with luxurious abundance; the monarch, the city king, the brother of Za-ma-ma; who laid the foundations of the settlement of Kish; who surrounded E-te-me-ur-sag with splendor; who constructed the great shrines of Nana; the patron of the temple of Har-sag-kalama, the grave of the enemy; whose help brings victory (Col. III); who extended the limits of Cutha; who enlarged Shid-lam in every way; the mighty bull, who gores the enemy; the beloved of Tu-tu; who made the city of Borsippa beautiful; the exalted one who was untiring for the welfare of Ezida; the divine city king, wise and intelligent, who extended the settlements of Dilbat; who stored up grain for the mighty Urash; the lord adorned with scepter and crown, whom the wise god Ma-ma has clothed with complete power; who defined the confines of Kish; who made sumptuous the splendid banquets in honor of Nin-tu; the wise and perfect one, who determined the pasture and watering places for Shir-pur-la (Lagash) and Girsu; who provided large sacrifices for the Temple of Fifty; who seizes the enemy; the favorite of the exalted god (oracle); who put into execution the laws of Aleppo; who makes joyful the heart of Anunit; the illustrious prince, the lifting up of whose hands Adad recognizes; who pacifies the heart of Adad, the warrior, in Karkar; who re-established the appointments in E-ud-gal-gal; the king who gave life to Ud-nun-ki; the benefactor of the temple E-mah; the lordly city king; the soldier who has no equal; (Col. IV) who presented life to the city of Mashkan-shabri; who poured out abundance over Shid-lam;
The wise governor, who captured the bandit caves (?), who provided a hiding-place for the people of Malka in their misfortune; who founded dwelling-places for them in plenty; who determined for all time the splendid sacrifices for Ea and Dam-gal-nunna, who had extended his dominion; the city king first in rank; who subdued the settlements along the Euphrates; the warrior of Dagan, his creator; who protected the people of Mera and Tutul; the exalted prince, who makes the face of Nana to shine; who established splendid banquets for Nin-a-zu; who helps his people in time of need; who establishes in security their property in Babylon; the governor of the people, the servant, whose deeds are pleasing to Anunit; who installed Anunit in E-ul-mash in Agane broadway; who made justice prevail and who ruled the race with right; who returned to Ashur its gracious protecting deity; who made the rising sun (?) to shine brilliantly; the king who made the name of Nana glorious in E-mish-mish in Nineveh: the exalted one, who makes supplication to the great gods; the descendant of Sumulailu, the powerful son of Sinmuballit (Col. V), the ancient seed of royalty, the powerful king, the Sun of Babylon, who caused light to go forth over the lands of Sumer and Akkad; the king, who caused the four quarters of the world to render obedience; the favorite of Nana, am I. When Marduk sent me to rule the people and to bring help to the country, I established law and justice in the land and promoted the welfare of the people.
Another example of an individual (Paul Shorey), who takes it upon himself to create a lie, by clever misplacement and change of words, in a translation.
Below, excerpts from a conversation Plato is having with his older brother Glaucon.
Selections from Plato's Republic, Book V
Proceed, he said. Must I remind you, then, said I, or do you remember, that when we affirm that a man is a lover of something, it must be apparent that he is fond of all of it? It will not do to say that some of it he likes and some does not.
I think you will have to remind me, he said, for I don't apprehend at all.
That reply, Glaucon, said I, befitted another rather than you. It does not become a lover to forget that all adolescents in some sort sting and stir the amorous lover of youth and appear to him deserving of his attention and desirable. Is not that your 'reaction' to the fair? One, because his nose is tiptilted, you will praise as piquant, the beak of another you pronounce right royal, the intermediate type you say strikes the harmonious mean, the swarthy are of manly aspect, the white are children of the gods divinely fair, and as for honey-hued, do you suppose the very word is anything but the euphemistic invention of some lover who can feel no distaste for sallowness when it accompanies the blooming time of youth? And, in short, there is no pretext you do not allege and there is nothing you shrink from saying to justify you in not rejecting any who are in the bloom of their prime.
If it is your pleasure, he said, to take me as your example of this trait in lovers, I admit it for the sake of the argument.
The above quotation is often used BY Whites, to make the point that the ancient Greeks saw Whites as Godly, Preferred, Superior, etc.
Massachusetts Institute of technology (MIT)
Translated by Benjamin Jowett
I really do not understand, and therefore beg of you to assist my memory.
Another person, I said, might fairly reply as you do; but a man of pleasure like yourself ought to know that all who are in the flower of youth do somehow or other raise a pang or emotion in a lover's breast, and are thought by him to be worthy of his affectionate regards. Is not this a way which you have with the fair: one has a snub nose, and you praise his charming face; the hook-nose of another has, you say, a royal look; while he who is neither snub nor hooked has the grace of regularity: the dark visage is manly, the fair are children of the gods; and as to the sweet 'honey pale,' as they are called, what is the very name but the invention of a lover who talks in diminutives, and is not adverse to paleness if appearing on the cheek of youth? In a word, there is no excuse which you will not make, and nothing which you will not say, in order not to lose a single flower that blooms in the spring-time of youth.
If you make me an authority in matters of love, for the sake of the argument, I assent.
|From the Xenophon quotes earlier above, it is already clear that the ancient Greek, like the Roman, were societies made up of Blacks, Whites, and Mulattoes. And they clearly didn't think highly of the Albino-like Whites. That is confirmed by Plato's words. It is clear that Plato is teasing his older brother Glaucon about the rationalizations of a lustful suitor. What he is saying is: no matter the physical attribute, the lustful suitor will always find a flowery way to see and describe his target.|
Whites also like to claim that White Greeks "Invented" Philosophy.
In the 2nd century CE, the Christian theologian Clement of Alexandria had this to say on the matter:
Philosophy, then, with all its blessed advantages to man, flourished long ages ago among the barbarians, diffusing its light among the gentiles, and eventually penetrated into Greece. Its hierophants (priests) were the prophets among the Egyptians, the Chaldeans among the Assyrians, the Druids among the Galatians, the Sramanas of the Bactrians, and the philosophers of the Celts, the Magi among the Persians who announced beforehand the birth of the Saviour, being led by a star till they arrived in the land of Judaea, and among the Indians the Gymnosophists, and other philosophers of barbarous nations.
—Clement of Alexandria, Stromata 1.15.71 (ed. Colon. 1688 p. 305, A, B).
News Story - Business Insider Inc.
Justice Clarence Thomas on Friday wrote a fiery dissent in response to the Supreme Court's 5-4 decision that gay couples have a constitutional right to marry. In it, he took issue with the concepts of "liberty" and "dignity." He argued that the petitioners in this case were not deprived of their liberty, as they have been allowed to travel and settle freely without government intervention. This is why, Thomas wrote, the majority led by Justice Anthony Kennedy focused its opinion on the petitioners' "dignity."
But Thomas wrote that there is no "dignity" clause in the US Constitution — and that, even if there was, the government could not bestow it upon a person or take it away. To make his point, he invoked the examples of slavery and internment camps. From his dissent: The corollary of that principle is that human dignity cannot be taken away by the government.
Thomas Thistlewood (16 March 1721 ‒ 30 November 1786) was a British citizen who migrated to western Jamaica where he became a plantation overseer and owner of land, property, and slaves. He is remembered for his diary, an important historical document chronicling the history of Jamaica and slavery during the 18th century.
Slave brutality and Derby's dose
Accordingly, Thistlewood routinely punished his slaves with fierce floggings and other harsh punishments, some of them very sickening. One of his preferred punishments was the "Derby's dose" in which a slave would be forced to defecate into an offending slave's mouth which would then be forced shut via various methods for a considerable number of hours.
News story Continued:
Those held in internment camps did not lose their dignity because the government confined them. And those denied governmental benefits certainly do not lose their dignity because the government denies them those benefits. The government cannot bestow dignity, and it cannot take it away.
Thomas went on to write that one's liberty and dignity should be shielded from the government — not provided by it.
"Today’s decision casts that truth aside. In its haste to reach a desired result, the majority misapplies a clause focused on 'due process' to afford substantive rights, disregards the most plausible understanding of the 'liberty' protected by that clause, and distorts the principles on which this Nation was founded. Its decision will have inestimable consequences for our Constitution and our society," Thomas wrote in conclusion.
THIS IS JUST A TINY EXAMPLE OF THE MENTAL PRESSURE THE ALBINOS PLACE ON "NORMAL" PEOPLE.
UNDER SUCH AN ONSLAUGHT OF LIES AND MISINFORMATION, IS IT ANY WONDER THAT SOME OF THE "WEAK MINDED" LOOSE THEIR SENSE OF SELF?
Posted: 06/30/2015 1:04 pm EDT
Justice Antonin Scalia's dissent in Obergefell v Hodges -- the case that declared that denying same-sex couples marriage licenses violated the equal protection and due process clauses of the Fourteenth Amendment -- is best known for its tantrums and, as usual for the politician Scalia is rather than the jurist he is supposed to be, its hypocrisy.
Missed in Scalia's childish histrionics was his so-called 'originalist' approach for interpreting the Constitution (when it suits him, that is -- those who voted on the Second Amendment could not possibly have been thinking about semi-automatic assault weapons or 25 bullet magazines, but Scalia holds that those are protected).
In Obergefell, Scalia asserts that he knows that the people who voted to approve the Fourteenth Amendment in 1868 were not thinking about same-sex marriage when they voted, and, therefore, the original intent of that Amendment prevents Scalia from finding a right to same-sex marriage in its guarantee of equal protection under the laws.
That same approach, however, would make Justice Clarence Thomas's interracial marriage illegal, and subject to criminal prosecution in Virginia, the Thomas's state of residence. As assuredly as voters in 1868 were not thinking about gay marriage when they voted for the Amendment, they certainly were not approving it to enable interracial marriages.
Interracial marriage, "miscegenation," was not only impermissible in Virginia, it was a criminal offense subject to time in jail. Citing the equal protection clause of the Fourteenth Amendment, the Supreme Court overturned the Virginia and other state statutes in the poetically-named case, Loving v. Virginia, in 1967.
According to Justice Scalia's reasoning, the people voting on the Fourteenth Amendment in 1868 did not contemplate interracial marriage as what they were protecting by passing it. Hence, Scalia would have to say that Loving was wrongly decided.
That would make Scalia's right-wing buddy, Justice Clarence Thomas and his wife Ginny, subject to imprisonment in Virginia.