THE FREESTATE

Asger Trier Engberg

To Urania...
Table of contents

- INTRODUCTION
 History repeats itself
o The Freestate
- THE FREESTATE
 The two parts of The Freestate
o Part one – the spirit of democracy
 Freedom of speech
 Good and bad
 Reason
o Part two – the construction of democracy
 The Alting
 The balance between democracy and the constitutional state
 The constitutional state
 Justice
 The socialstate
 The law of property
 The democratic family
- The defense of the Freestate
 Foreigners and citizens in the lawstate
 Muslims and citizenship
 Citizens that oppose democracy
 Citizens that marry foreign citizens
 Children of foreign citizens in the Freestate
 The Socialstate and citizenship
o How do a Freestate defend itself?
o External dangers
o Internal dangers
o Borders and citizenship
- ANALISYS
o The Freestate and Christ
o The Freestate and communism
 Communism and Islam
o The Freestate and Islam
 The western world and imperialism
 Islam and democracy
 History
 Islam and philosophy
 o The dark heart of multiculturalism
o The future
o The soul of the people
- List of literature
o Philosophy
o Nordic society
o Islam
- Autobiography of author
INTRODUCTION

In the ancient Greece a tale of the hero Bellerophon was often heard. Bellerophon was
invincible, he could kill all monsters at choice – and on the peak of his career he won the
heart of the flying horse Pegasus. Never before did the world lay eyes upon such a pair.

Lastly all challenges had been overcome, and Bellerophon was yet undefeated. Only one
thing was above Bellerophon – God, therefor he mounted Bellerophon and flew against
the sun. He flew, and he flew, and he flew, but against Gods even the mightiest hero will
fight in vain – a small wasp landed on the side of Pegasus and stinged. Pegasus turned in
the air and Bellerophon fell off.

Bellerophon fell from the sky, and was mortally bruised at the impact with the hard and
unforgiving earth. There he is lying now.

The European civilization has made the same movement, since the French renaissance –
we refound the ideas of ancient Greece; freedom of speech, democracy, reason, order and
we conquered the world with this knowledge. But we flew too close to the sun – we
named our ships after the Titans, and they sank. Democracy is now wounded and without
aim.

History repeats itself

When Socrates stood accused in the shadow of Acropolis, 2400 years ago – he started his
defencespeech with the story of Bellerophon – he compared himself to the wasp. He said;
Athens is a beautiful and noble steed, but if it is not stung by the wasp – it will fly against
the sun and fall to the earth. The Athenians unfortunately did not stop their heavenward
flight before it was too late, regardless of the lonely fight of Socrates. He would rather die
than give up, he would rather die than shut up. You can kill a wasp but you cannot
convince it to stop stinging.

We are now at the precisely the same point of development, democracy is at stake, and we
need to find a new stability. Otherwise we risk being conquered by a new Macedonian,
this time not the honourable Philip with the amazing son Alexander the Great, no this
time the conqueror will be veiled in a bhurka, or will have a scimitar in his right hand. His
weapon is Sharia, he wants to make the Khalifat, because this is what is written in his book
the Koran. And he knows he is right, because God himself wrote the book. There are only
freedom in submission. Evil and stupidity is the rule, the rational argument and the free
speech is threatened by the sons of Sahara – the Islamic imperialists.
But if we listen to Socrates, follows his example and fight for our democracy – then there is
hope. We can stabilize the world, build it upon science and art, and create a just and
intelligent regime. Stop the hand of Socrates just before he puts the cup of hemlock to his
lips – and survive as a civilization.

Yes, the wasps play with the noble steed is dangerous, the horse will bite it and the public
opinion is without remorse.

And this book is a sting.

So prepare to be stung – prepare to look behind the golden, polished surface of the
multiethnic society. I will pull the skeletons out of the cupboards, and show them to you.
But I will do it to do good, to make it possible to act. People hate to love Socrates, love to
hate Socrates – Socrates is the phantom behind our society, the evil wasp – but sometimes
development needs pain.

I am sorry, but that is how things are right now.

At the same time, I try to create paradise. The democratic paradise – a utopia that we can
construct. I will build this democratic palace, with pillars formulated by Plato, with a
foundation based on the thoughts of Aristotle, domes spun with the words of Rousseau,
towers inspired by Socrates – democracy – as it was when it Athens shone upon the world
of Hellas.

So it is not only negative it is also positive.

Democracy is not a fixed thing, it depends upon time, place and people. Every people
should therefor find its own version of democracy. We up here in the cold north have
created our own version of democracy, through thousands of years of hard labour. But
there is an original version, a version very much alive on Iceland 1000 years ago – The
Freestate. And I have tried to combine the Athenian democracy with the Icelandic
Freestate.
THE FREESTATE

Out of the fog, a dragonhead materialized, wood carved, with sharp pointed teeth
protruding the gaping mouth. Behind the wooden head a ship emerges – a Viking boat. At
the steer stick a wet and exhausted man stands, but a man with fire in his eyes – here is
one who never surrenders – the son of Halfdaene the Black, as it is written in
Islendigabók1. Suddenly a yell is heard through the fog: Land in sight! – and the boat
simmers with life, the fast tapping of children’s feet over the gangplanks, the bleating of
the animals, the fiery expectation of the warriors. The aim is accomplished – freedom is
won.

In the beginning the Icelanders was allowed to mind there own business, and they
founded the Freestate; a society without president, king, despot, tyrant – they were free.
Frequently they met at Thinge and decided upon quarrels by deliberation. And it worked
until the Norwegians colonialized the quarrelsome “halfdaenes”.

It was not a perfect system, but it exemplifies, how we Men of North like to be organized.
An ideal still celebrated in the FolkHighscool songbook, listen:

Denmark
in thousand years
from before the time of the sagas
the heritage of our tribe
beaten and lush
home and the gate of the world
teach us to care for your legacy

Denmark
against you another stormful spring beats
with life and death
fight or work
lift our ancient flag
in life or death

Denmark
in thousand years
port and country house
the heritage of free men
1
Meulengracht Sørensen
use us where you can
take us man for man
rally for the land
the heritage of free men 2

2
Højskolesangbogen, s. 318
THE BALANCE BETWEEN DEMOCRACY AND THE CONSTITUTIONAL STATE

The strength, the essence, the inner core en western civilization lies in the balance between
democracy and the constitutional state – in this the citizens win their freedom. Rousseau
sees this, to my mind, very clearly. Nature throws us into a world where only the
strongest survive. In the schoolyard the big kids beats up the small kids, in the jails the
criminal chief rules with power. This is human nature. The beauty in the elements of
democracy and the constitutional state in communal dependency, is the fact that they
suspend the rule of the strongest. As Rousseau writes it:

“Man is born free, but everywhere he is in chains”3

We win our freedom by giving it up to democracy and the constitutional state. Instead of
tyrannizing each other, we decide, all of us, to solve our conflicts in dialogue, and obey
conclusions as defined in the laws – the basis of the constitutional state.

Democracy and the Constitutional state give us civilization.

Rousseau who was a son Geneva, and a philosopher in France was a continental citizen.
And I think that is the reason why he was so occupied in freedom by law. It is true that we
win our freedom by subjecting us to the law, but it also leads to a society that is a bit
hierarchical. The point of the Athenian democracy was that the Athenians won their
freedom in dialogue – we are released from the rule of the strongest, because we choose to
solve our conflicts in dialogue. In this we find a little different attitude, that historically has
served the danes well. We respect the constitutional state, but we are more focused on the
democratic process. We like to discuss this and that, sometimes maybe too much. But we
find our freedom primarily in the democratic process. As Hal Koch said:

“Democracy is speech”

JUSTICE

Justice is the basis of the constitutional state. The system can with an amazing precision
give a fair judgment of guilt. The heart of the constitutional state is the Good, a man
should not be judged to suffer – but because society tries to improve the guilty and itself.

As it is written in Jyske lov [the law of Jutland], the first constitution of Denmark:

3
Rousseau, p. 5
If there was no law in the land, then he had most who could get the most. Therefore the law is made
for everyone’s benefit, so that the just and peaceful and innocent can enjoy their peace, and the
unjust and evil can live in fear of that which is written in the law, and therefore will not dare to act
out the evil deeds they have in mind.”

And:

“The law must be honest and just, durable, by the custom of the country fitting and useful and
clear, so that everyone can know and understand what the law says. The law will not be made or
written to any man’s special advantage, but to the benefit of all who live in the country.”

There are a number of good principles of the constitutional state; the law should be
understandable to all, the state should prove the guilt of the accused, and all are equal to
the law. But the core of the constitutional state is not the rules surrounding it, they are
very good to have, by they are only a fence guarding the constitutional state - the core of
the constitutional state is justice.

So what is justice?

A bit of philosophy:

Immanuel Kant was, as many other philosophers, inspired by Aristotle – Kant concluded,
that the constitutional state is for the Good. Obviously Kant got this idea from Aristotle,
because in both works by Aristotle; The Nichomacean ethics and Politics the Good, is the
aim. Thomas Aquinas, a catholic philosopher of from year 1200 was also inspired by
Aristotle, and held the belief that justice should follow nature. I think Aquinas tried to
implement the basic idea of Aristotle in the constitutional state. It is just a little weird,
because, what does the nature have to do with a rational system as the constitutional state?

The difficulty in combining Aristotle with the constitutional state lies in the fact that
Aristotle is not that preoccupied with the constitutional state, as mentioned before, the
Athenians did not focus that much on law, but they focused on democracy.

It is however a correct observation by Aquinas, that Aristotle bases his philosophy on

nature, and I think the combination of law and nature is fine. But if we see the
constitutional state from an Aristotelian perspective, we should include Aristotle’s view
on justice.
Aristotle was philosopher of virtue, in his understanding there are a set of virtues in the
world. Virtues as courage, wisdom, love, humility and respect. In the classical Athens
everything was thought to have its own arête – own quality. If a person is respectful and
caring, these characteristics is the arête of the person. The dolphin is good at swimming,
the ant can carry much more than its own weight, a bird can fly – these qualities are the
arête of the animals.

Justice is a kind of upper collective virtue, a kind I umbrella virtue. In a situation the judge
can hereby judge whether an action is unrespectful, uncaring or ruthless.

Arete is in my mind the same as the healthy in life, respect is healthy, love is healthy,
consideration is healthy. Therefor the aim of the constitutional state is to strengthen the
healthy and combat the unhealthy. With this a true connection between the constitutional
state and nature is made, and a true naturelaw is created.

It is however not that simple, an act happens in a situation, and depends on a number of
factors4:

- The aim
- The wish
- The means
- The considerations
- The choices
- Ethical choices
- Voluntariality/involuntariality

If you are interested in understanding the frame around the ethical choice, I recommend
the Nichomachean ethics by Aristotle.

The art of a judge is therefore, to judge in the interest of life, because in this lies justice –
justice is a strengthening of life.

4
Aristoteles, 1995, s. 56
LIST OF LITTERATURE

Philosophy
Aristoteles, Den Nikomacheiske Etik, 1995, Frederiksberg, DET lille FORLAG

Aristotle, De Anima, (On the Soul), 1986, London, Penguin Books

Aristotle, Politics, 1995, Oxford, Oxford University Press

Feuerbach, Ludwig, The essence of Christianity, 1989, New York, Prometheus Books

Foss, Otto et.al. , Udvalg af Platons skrifter, 1970, C.A. Reitzels Forlag

Glebe-Møller, Jens, Jürgen Habermas en protestantisk filosof, 1996, Danmark, Gyldendal

Hartnack, Justus, et. al. (red.), De store tænkere – Kant, 1996, København, Munskgaard

Jørgensen, Dorthe, Viden og Visdom – spørgsmålet om de intellektuelle, 2002,

Frederiksberg, DET lille FORLAG

Kierkegaard, Søren, Begrebet Angest, 1960, Danmark, Gyldendals Uglebøger

Kierkegaard, Søren, Enten Eller 1, 1962, København, Nordisk Forlag

Kierkegaard, Søren, Enten Eller 2, 1962, København, Nordisk Forlag

Koch, Hal, Luther, 1962, København, GAD

Levi, Primo, De druknede og de frelste, 1992, København, Forum

Lindqvist, Sven, Udryd de sataner, 1993, Danmark, Gyldendal

Løgstrup, K.E., Den Etiske Fordring, 1991, Købanhavn, Gyldendal

Løgstrup, K.E. Solidaritet og Kærlighed, 1987, Danmark, Gyldendal

Maurois, André, Voltaire, 1964, Ringsted, Martins Forlag

Mill, John Stuart, On Liberty, 1998, Oxford, Oxford University Press

Montesquieu, The Spirit of The Laws, 2006, Cambridge, Cambridge University Press

Nietzsche, Friedrich, The Genealogy of Morals, 2003, New York, Dover thrift Editions

Plato, Early Socratic Dialogues, 1987, England, Penguin Classics

Plato, Republic, 1993, Oxford, Oxford World Classics

Plato, Symposium and Phaedrus, 1993, New York, Dover Thrift Editions

Plutarch, Roman Lives, 1999, Oxford, Oxford University Press

Plutarch, Greek Lives, 1998, Oxford, Oxford University Press

Rousseau, Jean-Jacques, The Social Contract 1998, Hertfordshire, Wordsworth

Sartre, Jean-Paul, Eksistentialisme er Humanisme, 1984, København, Vinten Forlag

Schleifstein, Josef, Indføring i studiet af Marx, Engels og Lenin, 1975, Forlaget Tiden

Tamm, Ditlev, Retshistorie, 2002, Danmark, Jurist- og Økonomforbundets Forlag

Thielst, Peter, Man bør tvivle om alt – og tro på meget, 1996, Danmark, Gyldendals
bogklubber

Thucydides, History of the Peloponnesian War, 1972, London, Penguin Books

Weber, Max, Den protestantiske etik, og kapitalismens ånd, 1995, København,

Nansensgade Antikvariat

Nordic society
Larsen, Thøger (Oversættelse), Edda-Myterne – Nordens Gudekvad & Snorris Eddasagn,
1995, København, Sphinx

Meulengracht Sørensen, Preben, Saga og Samfund, 1977, Danmark, Berlingske Forlag

Islam
Grøndahl, Malene et. al., Hizb ut-Tahrir I Danmark – Farlig fundamentalisme eller
uskyldigt ungdomsoprør?, 2003, Århus, Århus Universitetsforlag
Krasnik, Morten, 2005, De Retfærdige – En Islamisk Stafet, Viborg, Gyldendal Paperback

Madsen, A.S. (Noter og oversættelse) Koranen, 2001, København, Borgens Forlag

Lewis, Bernard, What Went, Wrong?, 2002, Great Britain, Phoenix

Lewis, Bernard, The Middle East, 1995, Great Britain, Phoenix

Oz, Amos, Hvordan man kurerer en fanatiker, 2002, Danmark, Gyldendal

Pipes, Daniel, Militant Islam reaches America, 2002, United States of America, W W
Norton

Rumi, Djelalddin, Der er vinduer mellem menneskers hjerter, 2001, Viborg, Vangsgaard

Simonsen, Jørgen Bæk, Hvad er Islam? 2006, København, Akademisk Forlag

Steffensen, Jens M., Islam – fra beduinkult til verdensreligion, 2001, Århus, Systime

Sandahl, Nils, Islams Ansigter, 2004, København, Tiderne Skifter

Tagore, Rabindranath, The Heart of God, 1997, United States of America, Tuttle

Warraq, Ibn, Derfor er jeg ikke muslim, 2004, Danmark, Lindhardt og Ringhof
AUTOBIOGRAPHY OF AUTHOR

Every 200 to 300 years Western civilization goes from decay to rebirth. A civilization
riddled with stupidity, arrogance, and corruption turns on its heel, brushes off its feathers,
and rises from the ashes. As the phoenix, the West shines once again, bringing reason,
science and freedom to shores far away.

I believe the eternal developmental wheel of western civilization is at such a point right
now - we have all been corrupted with ideas of no intrinsic value, and our societies are
crumbling under the burden of megalomaniacal welfare states or bureaucratic socialist
rule. It is time to find our roots once again.

It is an act we have seen numerous times; Thomas Aquinas

and the Catholic renaissance, Leonardo Da Vinci and
Michelangelo in the Italian renaissance, Rembrandt and
Descartes in the Dutch renaissance, and most recently
Rousseau, Montesquieu, and Napoleon in the French
renaissance.

And it all comes back the rebirth of ancient Athens: Socrates,

Aristotle, Plato. Politics, art, science and philosophy are
reinvented — reason descends upon us once again.

And here I enter; the philosopher Asger Trier Engberg —

somehow caught in these world-changing events.

Where do I come from? I come from an ancient family of

philosophers. My great-great grandfather was a philosopher
of some renown, and it has been a tradition in my family to
defend Western civilization, and especially democracy. The
torch of philosophy has been handed down through the generations from farther or
mother to son or daughter. We have lived lives of obscurity for the last thirty or forty
years — socialism has been all the rage in Denmark, and there has been no use for us. But
now things seem to have changed, all of a sudden people show interest in our ideas again.

What is the main focus of a modern philosopher?

There is one central battle that we have to win, and that is the fight for freedom. Not only
freedom in an abstract sense, within the economy or the bureaucracy of the state — but in
an unyielding support of freedom of speech, the essence of democracy and science. This is
the first and most important barricade of a western state. As soon as we are overwhelmed
by the glossocrats, the politically correct, or the Islamists, we are finished — democracy
and science will not function any longer.

Secondly, and combined with the fight for freedom of speech, we fight for our physical
freedom, the right to remain free from slavery in our own countries. The Islamists have a
long tradition of slavery in their culture. It has even been institutionalized, in the
organizations such as the Ottoman Janissaries. This is a very real danger, already in effect
in many ghettos around Europe. It will continue its development if we do not stop it.

Thirdly, we fight for Roman Law, an ancient Western institution, inspired by the
Athenians but with roots going as deep as the pharaohs of Egypt. It includes a faith in
justice, given to us by judges, persons with rationality as their prime tool.

The rule of law has so far freed us from the rule of the strongest, the rule of the mob. This
institution is threatened by the Islamic legal institution known as Sharia. If we do not
defend Roman Law, it will cease to function wherever Islamists are in charge. It is already
out of effect in numerous ghettoes around the world, in Denmark, Sweden, Norway,
Holland, England, France, Germany, Belgium and so on. Roman Law has been swapped
for Sharia , a system of law based on the Koran. This will not do.

So what brought a philosopher to combat Islamism?

Well, actually it has been quite a journey, through many a landscape, with choices hard to
make.

It all started with the Mohammed Cartoon Crisis — as with many other people around the
world, a drama of surrealistic proportions and implications unfolded right in front of my
eyes. It seemed weird, and the daily life of most Danes just kept on as it used to. I tried to
defend my country the best I could, but at that time I was even more unknown than I am
now. So it all came down to a few articles on central Danish blogs. It made me think,
however, and I started checking things out on the internet — implications started to dawn
upon me, and I realized that this danger of Islamism was for
real. Many other things dawned upon me as well: the
socialist control of the MSM, academia and government. You
all know the drill.

I felt an obligation to do something, I am a philosopher —

and freedom of speech was at stake, but I couldn’t really
decide what to do. I the summer of 2006 I went on a
pilgrimage to Santiago de Compostella — the Camino. For three weeks I walked through
dense forests, over plains — I climbed mountains and saw eagles soaring over the
beautiful plains of Galicia . When you are on a pilgrimage, you are alone with your own
thoughts. And my thoughts kept coming back to the issue of Mohammed and his
depiction in Jyllands Posten. I had brought a book of Aristotle with me, the “Politics”; I read
through it, and discussed it with myself. And at a certain point, I do not really remember
when, I decided to join the Counterjihad when I returned home.

Dangerous work, but my duty as a Danish philosopher.

When I came home, I searched through the internet, trying to find an organization I could
put my skills to work at, and I stumbled over the organization SIAD (Stop islamization of
Denmark). I liked the idea of SIAD, nonviolent protest, demonstrations, and street theater,
and it gave results – good pictures for the media, and a way to send out effective and
simple messages. I showed up at a meeting in Valby, and was very well received by some
goodhearted people. Anders Gravers and I became friends, and we started working on a
political/philosophical defense of western civilization. I wrote articles to www.siad.dk,
and it was a good thing. Meanwhile I also started posting on the blog The Gates of Vienna.

In January 2007 I attended my second SIAD meeting in Valby – and at that meeting we
were attacked by socialist extremists. I had prepared a speech concerning freedom of
speech – and then crash – bang, bottles flew through the air, old ladies had to take cover,
and we were valiantly defended by 3 young members of SIAD. 3 against 7 or 8 socialists
extremists. When I came home, I was pretty shaken – and I decided to take this cause to
my heart, and fight it the way I could, by writing. I began writing a book together with
Anders – the Freestate, a philosophical/political manifesto, a defence of democracy,
freedom of speech, the Lawstate against socialists extremists and islamists. It is now
finished. A book conceived in the shattering of bottleglass, in an ambush by totalitarians
against old ladies.