A Conversation About Fairy Tales with William Scott


I spoke with William Scott on the 8th of January to discuss the significance of fairy tales to White identity, and how this relates to the age-old struggle between Europeans and jews. Our focus was on one particular tale from the Brothers Grimm. William uploaded his reading of Snow White and Rose Red to YouTube, and I’ve taken the liberty of transcoding to mp3 in order to put it on TFeed. It’s only 16 minutes long, well worth a listen even if you aren’t interested in what William or I have to say about it.

William has divided our conversation into two parts. The first part he’s just published on YouTube as Conversation with Tanstaafl A (mp3).

If you have time, see also his Interview with Ayla – an intelligent and insightful exchange about the same tale which stayed more directly on topic.

William also posted a monologue, Trailer for Tanstaafl, as an introduction to our conversation and to lay out his thoughts on racial differences. William’s website is FOLKWAYS/Teleolojic. His introductory post, Intention: Deep racial identity explains where he’s coming from and what he’s trying to do.

Anti-Semitic Legends contains a short collection of European tales, including several published by the Grimm brothers, in which the jews are more explicitly identified. The following bit of impudent spin appears at the top of the page:

These legends reflect an anti-Jewish sentiment long exhibited by European Christians. These tales, like their witchcraft analogs, illustrate a tragic and lengthy chapter in ecclesiastical history. Archives, like microscopes, often reveal root causes of sickness and evil. Our best hope of correcting the errors of the past lies in exposing their root causes to the light of day.

In fact the deep wisdom and values reflected in European fairy tales long predates Christianity. Recent analysis suggests that the tradition and themes trace back to the Aryans, just as the Grimm brothers and their contemporaries surmised.

The wisdom in these tales is as valid with regard to the jews as anything else, and that’s so whether they are represented directly or via stereotypically jewy characterizations (like the dwarf in Snow White and Rose Red). The hostility and arrogance of jews is no fiction. It is clearly visible in the reality-inverting spin quoted above. Fairy tales indicate that the origin of “anti-jewish sentiments” lies in the jews and their behavior. Their attempts to excuse themselves by literally pathologizing and demonizing Europeans only confirms this.

UPDATE 28 Jan 2016: William’s final cut ended up in three parts, and parts B and C have been on YouTube for a few days. I’ve transcoded them to mp3 and they can be downloaded here and here (they’ll appear on TFeed soon). In these two parts our conversation meanders a bit farther from fairy tales and into White identity, the invasion and rape of Europe, Jonathan Bowden, Appalachia and mountain folk, Christianity, the racial roots of Europeans, and more. Apologies for my Skype dropouts.

16 thoughts on “A Conversation About Fairy Tales with William Scott”

  1. I’m familiar with the problem. There are several plain text versions on the web (eg. http://www.sacred-texts.com/neu/grimm/), but it’s difficult to tell where they came from or how bastardized they may be. I’ve come across many mentions of Margaret Hunt, and her page at Wikipedia describes her 1884 translation, Grimm’s Household Tales, as “a definitive edition”.

    That page links to http://catalog.hathitrust.org/Record/009994834 which contains a scanned version of Hunt’s two volumes in PDF form. If the goal is to get as close to the Grimms’ work as possible in English then, judging by what’s said in the Preface and Introduction, this (presumably) unadulterated version is the one to use.

    Plain and PDF text files are also available at http://www.gutenberg.org/ebooks/5314 which purports to be based on Hunt’s translation. You’ll have to satisfy yourself whether the text matches the scans at hathitrust.org.

    I believe Hunt’s work can be trusted mainly because it pre-dates the war, and thus pre-dates the effort jews have made since to suppress or distort anything of any value having to do with the Aryans. The Preface and Introduction to Hunt’s work speak in positive terms about the Aryan nature and origins of the tales. This, I think, is why you have to dig to find it and why it’s worth it.

    By the way, many different adaptations were published by the Grimms themselves, so it’s debatable what the best version is even in the original German, not to mention which specific edition(s) Hunt used.

  2. The viewcounts for the youtubes are incredibly low, can they be real? I try to listen to all your interviews and am greatly the wiser for them. A debate with KMcD would be a treat. Any likelihood?

  3. “Der Jüde im Dorn” (“The Jew in the Thorns” – Book II, p. 110) is also worth a look. Oddly enough, they seem to have overlooked that one when I was a kid. ;)

  4. A few thoughts about Snow White and Rose Red.
    Author made the jew a dwarf because jews are small in number, also the dwarf is “wandering.” The dwarf is never violent towards the girls, he’s able to control them with words. (not saying jews aren’t violent, they most definitely are, but most damage seems to come from their mouths)
    It’s much easier for jews to control White women than White men, this is why jews push so hard for feminism and putting women in positions of power. The demoralization of White women is the catalyst that wakes White men up to the JQ. Violence is needed to conquer the jew but this battle will be quick.

    This looks like interesting edition of Grimm Brothers fairytales: “Grimm brothers’ fairytales have blood and horror restored in new translation”
    Here is link: http://www.theguardian.com/books/2014/nov/12/grimm-brothers-fairytales-horror-new-translation

  5. It was interesting to listen to your conversation, I enjoyed it. These myths and fairytales are very interesting, and I would like to dig into them one day. I remember hearing a few of them as a child, and that they left a big impression – especially the more dark characters. I think they are, as you point out, stories built on archetypes, which is why are quite fascinating, they embody something that we can relate to in different ways, because it exist within our own psyche. I dont know about your interpretation of the dwarf as symbolizing jew. The story is told from a very feminine perspective, and is about the meeting with the masculine, both the positive and negative side. I think that the dwarf might as well represent a negative animus figure – but i guess that there are no definitive answer.
    But it is sad that these myths are not really told anymore. I think that people and for that matter civilzations need myths and also religion. We cannot live in a strightly rational society, because we are not strightly rational beings. There is a part of us that are mysterious, and a purely atheistic rational outlook denies that part of our nature. Therefore it is also dangerous to see christianity loose its hold on us. I dont know of any civilization that has ever thrived without myths(the most important myth being the religion).

  6. I don’t think theism is the essential element. I think it is the desire to see oneself as part of something larger, part of a collective whose story began long before you were born and will continue long after you die. That is what is inborn and adaptive in an evolutionary sense. God/gods are just characters in your collective’s stories. The jews are the definitive example. Behind all their dissembling – orthodox or secular – their god is themselves. Unfortunately, in contemporary Whites this natural desire to belong seems to be easily misdirected into more abstract and maladaptive identities. The displacement of earlier European spirituality and myths by Christianity is just the most sweeping and obvious example.

  7. From Ayla the translations are all pretty comparable. You just don’t want the sanitized versions that came out during the 20th century.

  8. The morals embedded in ancient European myths are entirely relevant to current events.

    The Vicious Snake – Donald Trump’s recent recounting of an Aesop fable illustrated with various video clips capturing the current invasion and rape of Europe.

    The Farmer and The Snake – Fables of Aesop offers several variations on the tale, and summarizes the moral as, “The wicked show no thanks.”

    A more blunt and comprehensive summary would be: The alien is inherently evil, compassion for the alien is self-destructive.

    Aesop’s Fables (Article) – Ancient History Encyclopedia on the origins and connection to morality:

    Written by a former Greek slave, in the late to mid-6th century BCE, Aesop’s Fables are the world’s best known collection of morality tales. The fables, numbering 725, were originally told from person-to-person as much for entertainment purposes but largely as a means for relaying or teaching a moral or lesson.

    . . .

    The origins of the fables pre-date the Greeks. Sumerian proverbs, written some 1,500 years before Christ, share similar characteristics and structure as the later Greek fables. The Sumerian proverbs included an animal character and often contained some practical piece of advice for living (“You should not boast; then your words will be trusted”). The writing style of both the earlier proverbs and the later fables were simple and direct. Neither contains many words. The situations re-counted in the stories begin with some type of incident and conclude with a punch line which would transform into the oft-recognized moral of the tale. It is much later that writers would begin to include the moral either at the beginning of the story (designed to tell the reader the purpose of the tale upfront) or was added to the end (to instruct the reader what the story was supposed to teach). Ultimately, the fables are designed to highlight both desired and undesirable human behaviors: what to do or what not to do.

    That last sentence is key. This is the vital function the jews have hijacked and/or displaced, starting with their bible, and amplified today via mass media and academia.

    William Pierce remarks on this stealthy usurpation and its consequences in Aesop’s Fables and the Rules of Engagement.

  9. The Unbelievably Racist World of Classic Children’s Literature – The Daily Beast:

    The irony here is twofold. First, the world of children’s book publishing is achingly forward thinking and politically correct. This is due, in no small part, to the pedagogical impulse among publishers of books for children, and the books that result are too often drearily and relentlessly on the side of the angels. For every Stinky Cheese Man or Captain Underpants, there are five picture books dealing with LGBT issues, immigrant sagas, racism, or even the Holocaust. Yes, there are picture books about concentration camps for children not even old enough to read.

    Second, children’s book publishing is historically rife with examples of racism and prejudice. While this irony might seem at first to contradict the first one, it actually helps explain it: Over the past half century or so, children’s book publishers have labored mightily not to repeat the mistakes of their predecessors. They will be inclusive. They will be vigilant in rooting out casual or prejudiced ways of thinking. This is kid lit in full instructional mode.

    It’s easy to see how they got to that point, because the troublesome thing about books is that they never completely go away. And a lot of the books with offensive material are in fact classics, so the whole industry is saddled with an ugly past that keeps breaking in on the present.

    The “troublesome thing” arises as implicitly White morals (“an ugly past”) are steadily replaced with implicitly non-White morals (“the side of the angels”), first and foremost jew morals (“muh holocaust narrative”), which are inherently alien and anti-White.

  10. Good comments thread, too.

    Looking elsewhere, I think the vampire mythos is clearly a two-party handling of the Jewish question. I suppose initially those stories originated with us and were understood to be about Jews and their parasitic nature, but then Jews gained control of the narrative, redirected and even no doubt monetized it. It would turn out to be good for the Jews if the legitimate existential fears of poor and yet still preyed-upon peasants were focused on some other than Jewish menace, the less real the better.

    Even if you only consumed White nationalist media, you would find promoted similar mythic villains today, presumably being pushed for the same reason: archons, globalists, commies, capitalists, al-Qaeda/ISIS, normies, anti-White Whites, egalitarians …

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