Shahi-Tump: Natural Purity versus Mixing With Your Inferiors
A strong race, purified by Nature, conquers; their mixed descendants are conquered — a lesson for all times, including our own.
by Ryan Cavallius
MOST STUDENTS OF INDO-EUROPEAN HISTORY are well acquainted with the fact that an ancient branch of that stock migrated into what is now Pakistan from the Persian Plateau and conquered the people who were already there, gradually pushing across the Indian subcontinent and founding a civilization. This is thought to have occurred roughly around 1500 BC, although some researchers have suggested that there were Aryans in India long before then.(1)
Rather than become distracted by that debate, let us take the mainstream date of circa 1500 BC as at least that of the most important series of invasions, the one which led to the establishment of the Indo-Aryan civilization proper. Let us try to get some idea of what was going on beforehand in the region, and more specifically, let us examine Shahi-tump, a prehistoric “tell” (a mound where successive civilizations or settlements left remains) uncovered by archaeologists early in the twentieth century.
This tell is located in modern-day Pakistan, and in one of its layers was found an Indo-European burial ground which was in use before their migration into the Indus Valley. It was created in the ruins of a village they conquered as they moved east, and its discovery helped historians reconstruct the series of events which culminated in the Aryan colonization of India.
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Four thousand years ago, the area which is now called Pakistan was much wetter than it is today, and as a result the land was very fertile. It was the cradle of the highly organized, but culturally stagnant, civilization of Harappa on the plains and the simpler peasant communities in the Baluchistan hills, both of which had endured almost unchanging for the preceding seven or eight centuries — if not longer.(2) The founders of the Harappa civilization, with its twin capitals of Harappa in the north and Mohenjo-daro in the south, were White Mediterraneans with close affinities to those of the same type further west.(3) In fact, it was from the west that their ancestors had come millennia earlier.
By this time, 2000 BC or so, the true Harappans were a dwindling minority, with some left in the capital cities where they formed the ruling class as well as portions of the craftsman and merchant classes. The bulk of the population throughout the region, though, consisted of dark Australoid types of the same stock as those found in Australia. Those were the real indigenous people of India, later referred to as dasyus or “dark ones” by the Sanskrit-speaking invaders.
The Harappa civilization, which had always been competently organized even though it was slow to make technological or cultural progress, was by now in its late phase and witnessing the setting of its own sun. Yet its decline was gradual and perhaps imperceptible to the inhabitants themselves, being partly the result of low White birthrates and their miscegenation with the aboriginal stock. The Harappans were certainly unaffected by the livelier happenings to the West, where folks of various ethnic backgrounds roamed and clashed over the Central Asian soil.
But that was all about to change.
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Early in the twentieth century, archaeologists discovered stunning evidence that sometime around 1900 or 1800 BC, the communities just west of Harappa started getting sacked and destroyed by fire. One after another, the inhabitants were slaughtered or driven out and their homes burned. The layers of ash found at the dig sites in the area are proof of raids and arsons which happen to coincide with what we already know were the waves of invading Aryans moving in from the Persian Plateau. The tell at Shahi-tump gives an example of one such ransacked — and maybe even abandoned before the conquerors got there — village that was taken over, at least temporarily, by the invaders.
A “tell” is essentially a mound underneath the ground where settlement after settlement was built upon the ruins of those previous. Archaeologists find tells and study their various layers of stratification to determine the history of the culture or cultures on the site. By examining architectural designs, burial customs, changes in pottery and tool designs, and even sometimes actual skeletons, they can learn a lot about the people who dwelt there.
At the small tell at Shahi-tump was unearthed a cemetery that had been made in the ruins of a village which was part of the “Kulli Culture,” a prehistoric White Mediterranean settlement stemming from perhaps as early as 4000 BC. The cemetery, however, was not as old, being dated to around 1900 BC. This is natural, for it was an Indo-European cemetery. The artifacts uncovered in the burial sites are clearly of Nordic origin, and one of the skeletons is unmistakably Nordic.
For the most part the grave-goods consisted of clay pottery, but archaeologists also found stone beads and alabaster cups. Additionally, stamp-seals and precious gems were discovered, along with certain types of weaponry and tools that the Kulli Culture is known not to have had. The main example of this is a copper battle-axe made using the ‘shaft-hole’ design known to the Sumerians and most Indo-European tribes near the Caspian Sea. Such a design makes use of a hole in the rear part of the axe head into which the handle is stuck for sturdiness. The people of the Kulli Culture and Harappa had axes, but not those kinds — although the ‘shaft-hole’ design was known to the Indo-Aryans who later swept through the Indus Valley.
The pottery too was of high quality. It is described as “hard and thin, varying from grey to pinkish and sometimes having a clear, yellowish-buff” color.(4) The vessels were commonly painted with zones or panels (design types) around a central motif of a swastika or similar symbol. Other times multiple swastikas or spirals were used, along with chevrons and triangles.
Even the copper stamp-seals show obvious Indo-European craftsmanship. They are all of one specialized type, of which the only other example found in the region came from a different village that was also sacked and burned. “The evidence is… strongly in favour of regarding these metal objects in the Shahi-tump cemetery as indicating a date after 2000 B.C., and associated with movements from the west.”(5) The battle-axe described above was found in what may be the most significant burial spot in the whole cemetery. Along with a nine-inch spearhead, it was found in the grave of a warrior whose skeleton was still intact. The anatomist who analyzed his skull reported that it approximated the “Caspian or Nordic type.”(6)
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There is strong evidence suggesting that in the final period of the Harappa civilization (post-2000 BC) there was a sudden stream of refugees from the area of the Kulli Culture into the capital cities of Mohenjo-daro and Harappa. This was most likely due to people fleeing from the Baluchistan hills and the area surrounding Shahi-tump, seeking shelter in the cities among those with whom they had long held peaceful relations. But if that were the case, they did not avoid subjugation forever. One after another, the villages and towns in the region immediately west were assaulted, pillaged, and burned to the ground, until finally the conquerors came to the frontier of the Harappa civilization itself.
The citadels of the twin capitals did little good in the way of defense. By the time the long-headed invaders arrived in their chariots drawn by horses, the people of Harappa and Mohenjo-daro — again, mostly pure or mixed Australoids, with some Mediterraneans still among the upper classes — were too weak to withstand the onslaught. The new blood had to win out.
As the Rig Veda aptly put it:
Armed with his bolt and trusting in his prowess [Indra] wandered
shattering the forts of Dāsas. Cast thy dart, knowing, Thunderer,
at the Dasyu; increase the Ārya’s might and glory….(7)
- Alfred Rosenberg, for example, gave a date of before 3000 BC based on artifacts. Der Mythus des 20 Jahrhunderts: Eine Wertung der seelisch-geistigen Gestaltenkämpfe unserer Zeit (München: Hoheneichen, 1930), Reprint, 87.
- For this and most of the narrative to follow, see Stuart Piggot, Prehistoric India (Middlesex, England: Penguin Books, 1952) 214 et seq.
- Ibid., 146-48. Cp. John R. Baker, Race, 3rd ed. (Burlington, Iowa: Ostara Publications, 2016), 315-18.
- Piggot, 216.
- Ibid., 220.
- Rig-Veda, Book 1: Hymn CIII, Verse 3, accessed August 1st, 2022, https://www.sacred-texts.com/hin/rigveda/rv01103.htm.
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