The Germanic Exodus and Departure from Phoenicia

The Origin of Namelessness

The name German has no intrinsic etymological origin. Even in its earliest usage, Germani in Roman times, it was not a self-designation but an external classification imposed by others. Theories exist regarding Celtic origins, Indo-European roots, or Roman semantic shifts, but all of these indicate that the name itself was not rooted in the people’s own inner memory.

The Germans thus appeared in history as “a people without a name.” Their origin lacked myth and memory. They did not gather around fire, formed no rituals, and possessed no mythological vocabulary; they wandered at the margins of civilization as drifting bodies.

This “nameless” origin was not a mere linguistic accident. It signified an ontological transition marked by the loss of connection and continuity. The Germans were captives of Phoenicia, placed as passive receivers of symbols and subjected to the bondage of memory. Yet they neither mastered the symbols nor participated in the institutions. Instead, through an existential act of flight, they broke free from this bondage.

Here lies the reason to define the Germans as “an existential form of flight from the bondage of memory.”

A Departure Without God

This flight began in the marshlands north of the Black Sea (the middle Dnieper to Polesia). Pressured by Scythians and Sarmatians, they moved clockwise northeastward, reaching Central Asia, where they encountered Zoroastrian and Indian memory orders. Rejected again, they drifted to the foothills of the Hindu Kush in northern Afghanistan.

Their migration was not merely geographic dispersal. They were “those who fled the fire,” a trajectory of departure without God. Though they touched on monotheistic principles in Phoenicia, they failed to grasp their core. Instead, they attempted a syncretic reading with Aryan polytheism, resulting in a failure to form order. Ultimately, they were compelled into “departure from Phoenicia.”

This departure stands in stark contrast to the Mosaic Exodus. It was not a divinely guided migration bearing order, but a flight beginning from exclusion—turned away from God, cast out of order. Its symbolic origin was not the voice of God but the flame erupting from the fissures of the underworld.

This structure is today visualized in Turkmenistan’s Darvaza gas crater. Known as the “Gate of Hell,” this fire is not a flame of revelation but proof of divine absence. Around this infernal fire the Germans gathered, making orderless covenants and beginning their memoryless drift.

Reconstruction by Imitation

Eventually they passed through Armenia and Romania, into Pannonia, and settled in the Eastern Alps, present-day Austria. This region, at the outer edge of Roman order, was a void zone where the orderless reconstructed themselves through imitation.

Here they hardened High German, forming a desymbolized and abstract linguistic order. Religiously, they imported and imitated the Catholic system, thereby constructing their structures of rule. Austria’s claim to be the “Holy Roman Empire” while employing German can be interpreted as the culmination of this imitative structure.

Anglo-Saxon Recrystallization

Ultimately, this mythless structure recrystallized as the Anglo-Saxon form. By integrating fragmentary origins—Ashkenazi, Aryan, Germanic—they disguised a self without etymology as one possessing it, making Britain the myth of the “nameless” collective.

Here lay the origins of three-tongued diplomacy: self-disguise and manipulation of others through multiple mythic structures. At this deep level, the opposition between Russia’s Orthodox fire-order and the Germanic fire-external order became clear. The Germans came to stand not merely as a people but as an adversary to memory itself—a “civilizational counter-entity” existing as the externality of memory.

The Structure of Departure from Phoenicia

Germanic origins are thus defined as the history of “nameless existence,” who, through a “departure without God,” lost both memory and order, constructing themselves only through imitation and disguise. At their root, the Germans were a subordinate presence within the Phoenician triad of order—symbol, institution, memory. Yet instead of mastering symbols, building institutions, or inheriting memory, they attained existence by means of refusal and flight.

Thus arises the concept of “departure from Phoenicia”: a departure not from within Phoenician order, but a flight outward from it. The Germans began history as beings without place, severed from the chain of memory order passed from Phoenicia to Rome to Carthage. This flight was not merely migration but deviation from the system of memory—a negating response to civilization itself.

Later, Russia assumed the role of “memory restoration” through Orthodox order, the Khazars acted as mediators, and the Ashkenazi underwent complex metamorphoses of memory. Through it all, the Germans remained positioned outside memory. In their Anglo-Saxon crystallization, they continued to oppose Russia, the bearer of memory, standing as an existential form of flight from memory’s bondage.