Part 13 (2/2)

The reason why, at the stage I am dealing with, the Jew so suddenly decided to transform himself into a German is not difficult to discover. He felt the power of the princes slowly crumbling and therefore looked about to find a new social plank on which he might stand. Furthermore, his financial domination over all the spheres of economic life had become so powerful that he felt he could no longer sustain that enormous structure or add to it unless he were admitted to the full enjoyment of the 'rights of citizens.h.i.+p.' He aimed at both, preservation and expansion; for the higher he could climb the more alluring became the prospect of reaching the old goal, which was promised to him in ancient times, namely world-rulers.h.i.+p, and which he now looked forward to with feverish eyes, as he thought he saw it visibly approaching. Therefore all his efforts were now directed to becoming a fully-fledged citizen, endowed with all civil and political rights.

That was the reason for his emanc.i.p.ation from the Ghetto.

(i) And thus the Court Jew slowly developed into the national Jew. But naturally he still remained a.s.sociated with persons in higher quarters and he even attempted to push his way further into the inner circles of the ruling set. But at the same time some other representatives of his race were currying favour with the people. If we remember the crimes the Jew had committed against the ma.s.ses of the people in the course of so many centuries, how repeatedly and ruthlessly he exploited them and how he sucked out even the very marrow of their substance, and when we further remember how they gradually came to hate him and finally considered him as a public scourge - then we may well understand how difficult the Jew must have found this final transformation. Yes, indeed, it must tax all their powers to be able to present themselves as 'friends of humanity' to the poor victims whom they have skinned raw.

Therefore the Jew began by making public amends for the crimes which he had committed against the people in the past. He started his metamorphosis by first appearing as the 'benefactor' of humanity. Since his new philanthropic policy had a very concrete aim in view, he could not very well apply to himself the biblical counsel, not to allow the left hand to know what the right hand is giving. He felt obliged to let as many people as possible know how deeply the sufferings of the ma.s.ses grieved him and to what excesses of personal sacrifice he was ready to go in order to help them. With this manifestation of innate modesty, so typical of the Jew, he trumpeted his virtues before the world until finally the world actually began to believe him. Those who refused to share this belief were considered to be doing him an injustice. Thus after a little while he began to twist things around, so as to make it appear that it was he who had always been wronged, and vice versa. There were really some particularly foolish people who could not help pitying this poor unfortunate creature of a Jew.

Attention may be called to the fact that, in spite of his proclaimed readiness to make personal sacrifices, the Jew never becomes poor thereby. He has a happy knack of always making both ends meet. Occasionally his benevolence might be compared to the manure which is not spread over the field merely for the purpose of getting rid of it, but rather with a view to future produce. Anyhow, after a comparatively short period of time, the world was given to know that the Jew had become a general benefactor and philanthropist. What a transformation!

What is looked upon as more or less natural when done by other people here became an object of astonishment, and even sometimes of admiration, because it was considered so unusual in a Jew. That is why he has received more credit for his acts of benevolence than ordinary mortals.

And something more: The Jew became liberal all of a sudden and began to talk enthusiastically of how human progress must be encouraged. Gradually he a.s.sumed the air of being the herald of a new age.

Yet at the same time he continued to undermine the ground-work of that part of the economic system in which the people have the most practical interest. He bought up stock in the various national undertakings and thus pushed his influence into the circuit of national production, making this latter an object of buying and selling on the stock exchange, or rather what might be called the p.a.w.n in a financial game of chess, and thus ruining the basis on which personal proprietors.h.i.+p alone is possible. Only with the entrance of the Jew did that feeling of estrangement, between employers and employees begin which led at a later date to the political cla.s.s-struggle.

Finally the Jew gained an increasing influence in all economic undertakings by means of his predominance in the stock-exchange. If not the owners.h.i.+p, at least he secured control of the working power of the nation.

In order to strengthen his political position, he directed his efforts towards removing the barrier of racial and civic discrimination which had hitherto hindered his advance at every turn. With characteristic tenacity he championed the cause of religious tolerance for this purpose; and in the freemason organization, which had fallen completely into his hands, he found a magnificent weapon which helped him to achieve his ends. Government circles, as well as the higher sections of the political and commercial bourgeoisie, fell a prey to his plans through his manipulation of the masonic net, though they themselves did not even suspect what was happening.

Only the people as such, or rather the ma.s.ses which were just becoming conscious of their own power and were beginning to use it in the fight for their rights and liberties, had hitherto escaped the grip of the Jew. At least his influence had not yet penetrated to the deeper and wider sections of the people. This was unsatisfactory to him. The most important phase of his policy was therefore to secure control over the people. The Jew realized that in his efforts to reach the position of public despot he would need a 'peace-maker.' And he thought he could find a peace-maker if he could whip-in sufficient extensive sections of the bourgeois. But the freemasons failed to catch the glove-manufacturers and the linen-weavers in the frail meshes of their net. And so it became necessary to find a grosser and withal a more effective means. Thus another weapon beside that of freemasonry would have to be secured. This was the Press. The Jew exercised all his skill and tenacity in getting hold of it. By means of the Press he began gradually to control public life in its entirety. He began to drive it along the road which he had chosen to reach his own ends; for he was now in a position to create and direct that force which, under the name of 'public opinion' is better known to-day than it was some decades ago.

Simultaneously the Jew gave himself the air of thirsting after knowledge. He lauded every phase of progress, particularly those phases which led to the ruin of others; for he judges all progress and development from the standpoint of the advantages which these bring to his own people. When it brings him no such advantages he is the deadly enemy of enlightenment and hates all culture which is real culture as such. All the knowledge which he acquires in the schools of others is exploited by him exclusively in the service of his own race.

Even more watchfully than ever before, he now stood guard over his Jewish nationality. Though bubbling over with 'enlightenment', 'progress', 'liberty', 'humanity', etc., his first care was to preserve the racial integrity of his own people. He occasionally bestowed one of his female members on an influential Christian; but the racial stock of his male descendants was always preserved unmixed fundamentally. He poisons the blood of others but preserves his own blood unadulterated. The Jew scarcely ever marries a Christian girl, but the Christian takes a Jewess to wife. The mongrels that are a result of this latter union always declare themselves on the Jewish side. Thus a part of the higher n.o.bility in particular became completely degenerate. The Jew was well aware of this fact and systematically used this means of disarming the intellectual leaders of the opposite race. To mask his tactics and fool his victims, he talks of the equality of all men, no matter what their race or colour may be. And the simpletons begin to believe him.

Since his whole nature still retains too foreign an odour for the broad ma.s.ses of the people to allow themselves to be caught in his snare, he uses the Press to put before the public a picture of himself which is entirely untrue to life but well designed to serve his purpose. In the comic papers special efforts are made to represent the Jews as an inoffensive little race which, like all others, has its peculiarities. In spite of their manners, which may seem a bit strange, the comic papers present the Jews as fundamentally good-hearted and honourable. Attempts are generally made to make them appear insignificant rather than dangerous.

During this phase of his progress the chief goal of the Jew was the victory of democracy, or rather the supreme hegemony of the parliamentary system, which embodies his concept of democracy. This inst.i.tution harmonises best with his purposes; for thus the personal element is eliminated and in its place we have the dunder-headed majority, inefficiency and, last but by no means least, knavery.

The final result must necessarily have been the overthrow of the monarchy, which had to happen sooner or later.

(j) A tremendous economic development transformed the social structure of the nation. The small artisan cla.s.s slowly disappeared and the factory worker, who took its place, had scarcely any chance of establis.h.i.+ng an independent existence of his own but sank more and more to the level of a proletariat. An essential characteristic of the factory worker is that he is scarcely ever able to provide for an independent source of livelihood which will support him in later life. In the true sense of the word, he is 'disinherited'. His old age is a misery to him and can hardly be called life at all.

In earlier times a similar situation had been created, which had imperatively demanded a solution and for which a solution was found. Side by side with the peasant and the artisan, a new cla.s.s was gradually developed, namely that of officials and employees, especially those employed in the various services of the State. They also were a 'disinherited' cla.s.s, in the true sense of the word. But the State found a remedy for this unhealthy situation by taking upon itself the duty of providing for the State official who could establish nothing that would be an independent means of livelihood for himself in his old age. Thus the system of pensions and retiring allowances was introduced. Private enterprises slowly followed this example in increasing numbers; so that to-day every permanent non-manual worker receives a pension in his later years, if the firm which he has served is one that has reached or gone beyond a certain size. It was only by virtue of the a.s.surance given of State officials, that they would be cared for in their old age. that such a high degree of unselfish devotion to duty was developed, which in pre-war times was one of the distinguising characteristics of German officials.

Thus a whole cla.s.s which had no personal property was saved from dest.i.tution by an intelligent system of provision, and found a place in the social structure of the national community.

The problem is now put before the State and nation, but this time in a much larger form. When the new industries sprang up and developed, millions of people left the countryside and the villages to take up employment in the big factories. The conditions under which this new cla.s.s found itself forced to live were worse than miserable. The more or less mechanical transformation of the methods of work hitherto in vogue among the artisans and peasants did not fit in well with the habits or mentality of this new working-cla.s.s. The way in which the peasants and artisans had formerly worked had nothing comparable to the intensive labour of the new factory worker. In the old trades time did not play a highly important role, but it became an essential element in the new industrial system. The formal taking over of the old working hours into the mammoth industrial enterprises had fatal results. The actual amount of work hitherto accomplished within a certain time was comparatively small, because the modern methods of intensive production were then unknown. Therefore, though in the older system a working day of fourteen or even fifteen hours was not unendurable, now it was beyond the possibilities of human endurance because in the new system every minute was utilized to the extreme. This absurd transference of the old working hours to the new industrial system proved fatal in two directions. First, it ruined the health of the workers; secondly, it destroyed their faith in a superior law of justice. Finally, on the one hand a miserable wage was received and, on the other, the employer held a much more lucrative position than before. Hence a striking difference between the ways of life on the one side and on the other.

In the open country there could be no social problem, because the master and the farm-hand were doing the same kind of work and doing it together. They ate their food in common, and sometimes even out of the same dish. But in this sphere also the new system introduced an entirely different set of conditions between masters and men.

The division created between employer and employees seems not to have extended to all branches of life. How far this Judaizing process has been allowed to take effect among our people is ill.u.s.trated by the fact that manual labour not only receives practically no recognition but is even considered degrading. That is not a natural German att.i.tude. It is due to the introduction of a foreign element into our lives, and that foreign element is the Jewish spirit, one of the effects of which has been to transform the high esteem in which our handicrafts once were held into a definite feeling that all physical labour is something base and unworthy.

Thus a new social cla.s.s has grown up which stands in low esteem; and the day must come when we shall have to face the question of whether the nation will be able to make this cla.s.s an integral part of the social community or whether the difference of status now existing will become a permanent gulf separating this cla.s.s from the others.

One thing, however, is certain: This cla.s.s does not include the worst elements of the community in its ranks. Rather the contrary is the truth: it includes the most energetic parts of the nation. The sophistication which is the result of a so-called civilization has not yet exercised its disintegrating and degenerating influence on this cla.s.s. The broad ma.s.ses of this new lower cla.s.s, const.i.tuted by the manual labourers, have not yet fallen a prey to the morbid weakness of pacifism. These are still robust and, if necessary, they can be brutal.

While our bourgeoisie middle cla.s.s paid no attention at all to this momentous problem and indifferently allowed events to take their course, the Jew seized upon the manifold possibilities which the situation offered him for the future. While on the one hand he organized capitalistic methods of exploitation to their ultimate degree of efficiency, he curried favour with the victims of his policy and his power and in a short while became the leader of their struggle against himself. 'Against himself' is here only a figurative way of speaking; for this 'Great Master of Lies' knows how to appear in the guise of the innocent and throw the guilt on others. Since he had the impudence to take a personal lead among the ma.s.ses, they never for a moment suspected that they were falling a prey to one of the most infamous deceits ever practised. And yet that is what it actually was.

The moment this new cla.s.s had arisen out of the general economic situation and taken shape as a definite body in the social order, the Jew saw clearly where he would find the necessary pacemaker for his own progressive march. At first he had used the bourgeois cla.s.s as a battering-ram against the feudal order; and now he used the worker against the bourgeois world. Just as he succeeded in obtaining civic rights by intrigues carried on under the protection of the bourgeois cla.s.s, he now hoped that by joining in the struggle which the workers were waging for their own existence he would be able to obtain full control over them.

When that moment arrives, then the only objective the workers will have to fight for will be the future of the Jewish people. Without knowing it, the worker is placing himself at the service of the very power against which he believes he is fighting. Apparently he is made to fight against capital and thus he is all the more easily brought to fight for capitalist interests. Outcries are systematically raised against international capital but in reality it is against the structure of national economics that these slogans are directed. The idea is to demolish this structure and on its ruins triumphantly erect the structure of the International Stock Exchange.

In this line of action the procedure of the Jew was as follows: He kowtowed to the worker, hypocritically pretended to feel pity for him and his lot, and even to be indignant at the misery and poverty which the worker had to endure. That is the way in which the Jew endeavoured to gain the confidence of the working cla.s.s. He showed himself eager to study their various hards.h.i.+ps, whether real or imaginary, and strove to awaken a yearning on the part of the workers to change the conditions under which they lived. The Jew artfully enkindled that innate yearning for social justice which is a typical Aryan characteristic. Once that yearning became alive it was transformed into hatred against those in more fortunate circ.u.mstances of life. The next stage was to give a precise philosophical aspect to the struggle for the elimination of social wrongs. And thus the Marxist doctrine was invented.

By presenting his doctrine as part and parcel of a just revindication of social rights, the Jew propagated the doctrine all the more effectively. But at the same time he provoked the opposition of decent people who refused to admit these demands which, because of the form and pseudo-philosophical tr.i.m.m.i.n.gs in which they are presented, seemed fundamentally unjust and impossible for realization. For, under the cloak of purely social concepts there are hidden aims which are of a Satanic character. These aims are even expounded in the open with the clarity of unlimited impudence. This Marxist doctrine is an individual mixture of human reason and human absurdity; but the combination is arranged in such a way that only the absurd part of it could ever be put into practice, but never the reasonable part of it. By categorically repudiating the personal worth of the individual and also the nation and its racial const.i.tuent, this doctrine destroys the fundamental basis of all civilization; for civilization essentially depends on these very factors. Such is the true essence of the Marxist Weltanschhauung, so far as the word Weltanschhauung can be applied at all to this phantom arising from a criminal brain. The destruction of the concept of personality and of race removes the chief obstacle which barred the way to domination of the social body by its inferior elements, which are the Jews.

The very absurdity of the economic and political theories of Marxism gives the doctrine its peculiar significance. Because of its pseudo-logic, intelligent people refuse to support it, while all those who are less accustomed to use their intellectual faculties, or who have only a rudimentary notion of economic principles, join the Marxist cause with flying banners. The intelligence behind the movement - for even this movement needs intelligence if it is to subsist - is supplied by the Jews themselves, naturally of course as a gratuitous service which is at the same time a sacrifice on their part.

Thus arose a movement which was composed exclusively of manual workers under the leaders.h.i.+p of Jews. To all external appearances, this movement strives to ameliorate the conditions under which the workers live; but in reality its aim is to enslave and thereby annihilate the non-Jewish races.

The propaganda which the freemasons had carried on among the so-called intelligentsia, whereby their pacifist teaching paralysed the instinct for national self-preservation, was now extended to the broad ma.s.ses of the workers and bourgeoisie by means of the Press, which was almost everywhere in Jewish hands. To those two instruments of disintegration a third and still more ruthless one was added, namely, the organization of brute physical force among the ma.s.ses. As ma.s.sed columns of attacks, the Marxist troops stormed those parts of the social order which had been left standing after the two former undermining operations had done their work.

The combined activity of all these forces has been marvellously managed. And it will not be surprising if it turns out that those inst.i.tutions which have always appeared as the organs of the more or less traditional authority of the State should now fall before the Marxist attack. Among our higher and highest State officials, with very few exceptions, the Jew has found the cost complacent backers in his work of destruction. An att.i.tude of sneaking servility towards 'superiors' and supercilious arrogance towards 'inferiors' are the characteristics of this cla.s.s of people, as well as a grade of stupidity which is really frightening and at the same time a towering self-conceit, which has been so consistently developed to make it amusing.

But these qualities are of the greatest utility to the Jew in his dealings with our authorities. Therefore they are qualities which he appreciates most in the officials.

If I were to sketch roughly the actual struggle which is now beginning I should describe it somewhat thus: Not satisfied with the economic conquest of the world, but also demanding that it must come under his political control, the Jew subdivides the organized Marxist power into two parts, which correspond to the ultimate objectives that are to be fought for in this struggle which is carried on under the direction of the Jew. To outward appearance, these seem to be two independent movements, but in reality they const.i.tute an indivisible unity. The two divisions are: The political movement and the trades union movement.

The trades union movement has to gather in the recruits. It offers a.s.sistance and protection to the workers in the hard struggle which they have to wage for the bare means of existence, a struggle which has been occasioned by the greediness and narrow-mindedness of many of the industrialists. Unless the workers be ready to surrender all claims to an existence which the dignity of human nature itself demands, and unless they are ready to submit their fate to the will of employers who in many cases have no sense of human responsibilities and are utterly callous to human wants, then the worker must necessarily take matters into his own hands, seeing that the organized social community - that is to say, the State - pays no attention to his needs.

The so-called national-minded bourgeoisie, blinded by its own material interests, opposes this life-or-death struggle of the workers and places the most difficult obstacles in their way. Not only does this bourgeoisie hinder all efforts to enact legislation which would shorten the inhumanly long hours of work, prohibit child-labour, grant security and protection to women and improve the hygienic conditions of the workshops and the dwellings of the working-cla.s.s, but while the bourgeoisie hinders all this the shrewd Jew takes the cause of the oppressed into his own hands. He gradually becomes the leader of the trades union movements, which is an easy task for him, because he does not genuinely intend to find remedies for the social wrong: he pursues only one objective, namely, to gather and consolidate a body of followers who will act under his commands as an armed weapon in the economic war for the destruction of national economic independence. For, while a sound social policy has to move between the two poles of securing a decent level of public health and welfare on the one hand and, on the other, that of safeguarding the independence of the economic life of the nation, the Jew does not take these poles into account at all. The destruction of both is one of his main objects. He would ruin, rather than safeguard, the independence of the national economic system. Therefore, as the leader of the trades union movement, he has no scruples about putting forward demands which not only go beyond the declared purpose of the movement but could not be carried into effect without ruining the national economic structure. On the other hand, he has no interest in seeing a healthy and st.u.r.dy population develop; he would be more content to see the people degenerate into an unthinking herd which could be reduced to total subjection. Because these are his final objectives, he can afford to put forward the most absurd claims. He knows very well that these claims can never be realized and that therefore nothing in the actual state of affairs could be altered by them, but that the most they can do is to arouse the spirit of unrest among the ma.s.ses. That is exactly the purpose which he wishes such propaganda to serve and not a real and honest improvement of the social conditions.

The Jews will therefore remain the unquestioned leaders of the trades union movement so long as a campaign is not undertaken, which must be carried out on gigantic lines, for the enlightenment of the ma.s.ses; so that they will be enabled better to understand the causes of their misery. Or the same end might be achieved if the government authorities would get rid of the Jew and his work. For as long as the ma.s.ses remain so ill-informed as they actually are to-day, and as long as the State remains as indifferent to their lot as it now is, the ma.s.ses will follow whatever leader makes them the most extravagant promises in regard to economic matters. The Jew is a past master at this art and his activities are not hampered by moral considerations of any kind.

Naturally it takes him only a short time to defeat all his compet.i.tors in this field and drive them from the scene of action. In accordance with the general brutality and rapacity of his nature, he turns the trades union movement into an organization for the exercise of physical violence. The resistance of those whose common sense has. .h.i.therto saved them from surrendering to the Jewish dictators.h.i.+p is now broken down by terrorization. The success of that kind of activity is enormous.

Parallel with this, .the political organization advances. It operates hand-in-hand with the trades union movement, inasmuch as the latter prepares the ma.s.ses for the political organization and even forces them into it. This is also the source that provides the money which the political organization needs to keep its enormous apparatus in action. The trades union organization is the organ of control for the political activity of its members and whips in the ma.s.ses for all great political demonstrations. In the end it ceases to struggle for economic interests but places its chief weapon, the refusal to continue work - which takes the form of a general strike - at the disposal of the political movement.

By means of a Press whose contents are adapted to the level of the most ignorant readers, the political and trades union organizations are provided with an instrument which prepares the lowest stratum of the nation for a campaign of ruthless destruction. It is not considered part of the purpose of this Press to inspire its readers with ideals which might help them to lift their minds above the sordid conditions of their daily lives; but, on the contrary, it panders to their lowest instincts. Among the lazy-minded and self-seeking sections of the ma.s.ses this kind of speculation turns out lucrative.

It is this Press above all which carries on a fanatical campaign of calumny, strives to tear down everything that might be considered as a mainstay of national independence and to sabotage all cultural values as well as to destroy the autonomy of the national economic system.

It aims its attack especially against all men of character who refuse to fall into line with the Jewish efforts to obtain control over the State or who appear dangerous to the Jews merely because of their superior intelligence. For in order to incur the enmity of the Jew it is not necessary to show any open hostility towards him. It is quite sufficient if one be considered capable of opposing the Jew some time in the future or using his abilities and character to enhance the power and position of a nation which the Jew finds hostile to himself.

The Jewish instinct, which never fails where these problems have to be dealt with, readily discerns the true mentality of those whom the Jew meets in everyday life; and those who are not of a kindred spirit with him may be sure of being listed among his enemies. Since the Jew is not the object of aggression but the aggressor himself, he considers as his enemies not only those who attack him but also those who may be capable of resisting him. The means which he employs to break people of this kind, who may show themselves decent and upright, are not the open means generally used in honourable conflict, but falsehood and calumny.

He will stop at nothing. His utterly low-down conduct is so appalling that one really cannot be surprised if in the imagination of our people the Jew is pictured as the incarnation of Satan and the symbol of evil.

The ignorance of the broad ma.s.ses as regards the inner character of the Jew, and the lack of instinct and insight that our upper cla.s.ses display, are some of the reasons which explain how it is that so many people fall an easy prey to the systematic campaign of fals

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