The Riddle of the Jew’s Success
THE JEW’S SUCCESS
Translated from the German by Capel Pownall
HAMMER-VERLAG / LEIPZIG
Theodor Emil Fritsch (October 28, 1852 near Leipzig – September 8, 1933) was a German antijudaist whose views did much to influence popular opposition to Jewish supremacism in Germany during the late 19th and early 20th centuries.
A believer in the absolute superiority of the Aryan race, Fritsch was upset by the changes brought on by rapid industrialization and urbanization, and called for a return to the traditional peasant values and customs of the distant past, which he believed exemplified the essence of the Volk.
In 1883 he founded the Hammer Publishing House.
One of Fritsch’s major goals was to unite all Jew-resister political parties under a single banner; he wished for opposition to Jewish supremacism to permeate the agenda of every German social and political organization. This effort proved largely to be a failure, as by 1890 there were over 190 various patriotic parties in Germany. He also had a powerful rival for the leadership of the patriots in Otto Böckel, with whom he had a strong personal rivalry.
In 1893, Fritsch published his most famous work, The Handbook of the Jewish Question also known as the Anti-Semitic Catechism which criticed the Jews and called upon Germans to refrain from intermingling with them. Vastly popular, the book was read by millions and was in its 49th edition by 1944 (330,000 copies). The ideas espoused by the work greatly influenced Hitler and his party during their rise to power after World War I. Fritsch also founded a journal – the Hammer (in 1902) and this became the basis of a movement, the Reichshammerbund, in 1912.
His better known book, The Riddle of the Jew’s Success was published in English in 1927 under the pseudonym F. Roderich-Stoltheim, and dealt with the negative impact that Jewish values and the centralization of the German economy in Jewish hands had on the German people. This book was recently republished by Noontide Press, and was the subject of a media controversy after it was banned by Amazon.com and other online book sellers.
Fritsch held the publication rights to the German edition of Henry Ford’s work The International Jew.
[Note: Clicking on a Chapter heading will take you to that post]
Chapter …………………………………………………………..……………………………………. Page
I Preface ………………………………………………………………………………………………… 5
II Jewish Methods in the Economic Life …………………………………………………. 10
III Particular Business Tactics of the Jew ……………………………………………….. 29
V The Peculiar Morality of Jewdom ………………………………………………………….. 53
VI An Explanation with Sombart …………………………………………………………….. 68
VII Jewish Successes in Modern Times …………………………………………………… 72
VIII The Stock-Exchange …………………………………………………………………………. 84
X Jewish Trade Specialities ……………………………………………………………………… 111
XI Moral Principles in Trade …………………………………………………………………….. 141
XII The Hebrews as Supporters of Capitalism …………………………………………. 154
XIII Business and Religion ……………………………………………………………………… 183
XIV The Race Problem ………………………………………………………………………….. 200
XV Origin of the Jewish Entity ……………………………………………………………….. 220
XVI The Influence of the Jew Upon Womankind …………………………………….. 242
XVII The Jews and the World-War ………………………………………………………….. 277
Concluding Words ………………………………………………………………………… 283
Errata …………………………………………………………………………………………… 290
How Sound Business Methods are forced out
of the field by the Jews.
Sombart also recognises the Jewish influence upon the mental attitude adopted by the capitalist towards political economy. He acknowledges that, owing to the peculiar Jewish spirit, something of an alien nature is introduced into our life, and he is in a position to understand how it is that, merchants, who are not Jews, and their spokesmen resent these conditions, and display a deep sense of injury, which is quite comprehensible. He perceives in all this a:
“quite natural reaction against the Jewish disposition, which is of a fundamentally different order.”
He refers constantly to the pages of history in order to establish how the sound commercial spirit has protested for centuries, in a similar manner, against the disorder caused by the Jews in trade. Everywhere and always the same complaint. Thus, the various trades and professions in the Mark of Brandenburg, in the year 1672, complain:
“that the Jews take away the food from the mouths of the other inhabitants of the land.”
The mercantile community of Danzig, in the year 1717, expressed themselves in almost identical terms. In 1740 a petition to the Prince Bishop of Mainz complains:
“that it is a matter of common knowledge that the Jews are the cause of ruin and destruction to the rest of the community.”
And it is the same story in every country to which the Jews come. In England also, the sound mercantile community resists the intrusion of the Jewish spirit with similar expressions of opinion. The business people of Toulouse in France complained in the year 1745:
“We implore you urgently to check the progress of this nation, as there is no doubt whatever that it will wreck the entire trade of Languedoc.”
In Sweden, in Poland, everywhere the same picture.
A moralist of that period reports with reference to the Jewry of Berlin:
“They support themselves by means of robbery and deceit, which, according to their ideas, are not regarded as crimes.”
The behaviour of the Jews was felt universally to be an offence against the good customs of the commercial community. Sombart concedes that, in all this, a battle between two antagonistic views or perceptions of the world is evident. In the settled organisation of society as it used to be, in what are called “the olden times,” man was the centre of interest, and the object of all regulations and laws was to render the existence of the honest worker as secure as it could be made. The production of goods was proportioned to the actual need, and, in the sound development of all businesses, each honest worker and trader received his fair share. Struggling to obtain unlimited profit was regarded as improper and un-Christian; nobody deliberately endeavoured to enrich himself by damaging, or at the expense of, another. A spirit of social harmony pervaded all, each found his own path, and could exist honestly.
Into this state of social harmony the Jew now stepped, with his entirely different mind and irreconcilable disposition. He had nothing to give — neither productive talents nor capacity for honest, straightforward work; consequently he had to secure an existence by cunning. To him, trade was not only — as it was according to the Christian perception — the willing companion of, or the necessary complement to Production and Consumption, but a way and means also for the enrichment of the individual, and for the obtainment of mastery over others. A moderate profit meant nothing to him; he desired great surpluses, which would enable him to heap up capital and thereby become a despot with the power to oppress.
This new tendency naturally brought a very disturbing element into the organic nature of society as it was then constituted. Up till that time all business life and all social cooperation had been based on good-will and trust; now a hostile element stepped between, an element which did not lay claim to be trusted, and did not repose trust in anyone.
The Hebrew considered that he was quite within his rights in abusing the confidence of others; he even despised them on that account, and designated trustfulness as sheer stupidity. This is the bottomless chasm, which separates the Hebrews’ view of life from ours, and across which no bridge will ever be constructed. The contest has always been an unequal one for the two antagonists. The Hebrew arrived as conscious opponent, with no quarter for those who were not Jews; the artless Christian Aryan, however, took pains, in accordance with the teachings of his religious instructors, to see, in the Hebrew, a fellow-man who was to be met, before all others, with trust and love, because he belonged to the nation from which our Saviour was said to be sprung. Thus, heart and home were opened alike, in all directions, to the foreign intruder. The latter knew well how to profit splendidly by this, but not without sneering to himself at the confidence reposed in him, which he regarded as nothing less than stupidity. And, as a matter of fact, it is fit material for derision that the Aryan nations, even up to the present day, fail to grasp the situation.
Certainly there has been a silent conspiracy for centuries on the part of School and Church, on the part of the Law and the Press, to mask this situation, but, now and again, sound national common-sense perceived instinctively that the crime, which the ancient Jews committed against the Saviour, outweighed ten times any merit, which their successors might claim, on account of their descent, and the contemporary Jews were taken for what they really were: mysterious beings, alien in blood and country, usurers, dabblers, spies, cheats and voluptuaries.
The complaints of those, who carried on industry in the olden times, are all pitched in the same key, like the reluctant admissions of the clergy, concerning the spoliation of the departing crusaders in the 13th century, whom the Jews deprived of everything they possessed in exchange for bad equipment and faulty weapons.
Thus we read — very significant with respect to the mania for dealing, which dominates the Jews — in a complaint from the tradespeople of Hannover in the 18th century:
“The trade in manufactured goods has fallen completely into the hands of the Jews. The Jew, by preference, stocks his shop with foreign hats, shoes, stockings, leather gloves, furniture and ready-made clothing of all kinds, and on the other hand, they prefer to export all raw material out of the country” (compare page 42).
“the Jews entice away the customers of their neighbours. They lie in waiting everywhere, both for the buyers and the sellers”,
a practice which had been regarded hitherto as a gross offence against commercial etiquette. In 1685, the gold workers in Frankfort a.M. complained that the Jews had secretly bought up, under their very noses, and carried off by means of their numerous spies, all the available scrap gold and silver. In 1703, the furriers at Königsberg gave utterance to a similar plaint, to the effect that the Jews, Hirsch and Moses, together with their followers, overreached them in the purchase and sale of furs, and caused them great loss (Sombart page 161).
“When troops are quartered in the town, they — the Jews — run after the soldiers and officers, and endeavour to entice them into their shops, in order to take away the custom from the other tradespeople.”
Under their influence also, the pedlar or hawker-business develops into a perfect nuisance; in 1672 the various trades and professions in the Mark of Brandenburg complain that;
“the Jews run from village to village, and round the towns, hawking their wares, and forcing the same upon the inhabitants.”
In Frankfurt on the Oder the complaint was;
“that the Jews pursued possible customers in all directions — travellers in their hotels, the nobility in their castles, and the students in their lodgings,”
because they are not content, like the other tradespeople, to lay up goods in their store-rooms, but endeavour by importunity to force the sale of their wares, and thereby to deprive the other business people of their share of the local trade. On the occasion of the great fairs also, the Jews overrun all the restaurants and inns, in order to entice all possible customers to themselves.
It is reported from Nikolsburg in Austria that they — the Jews — have possessed themselves of all the trade, all the money, and all the material. They lie in wait for customers outside the town, force themselves upon the travellers, and endeavour to keep them away from the establishments of Christian tradespeople. They listen to every conversation, keep watch for the arrival of strangers, and know how to derive benefit immediately, from every kind of disaster, by hastening to the homes of those concerned with their offers and quotations. Yes, their importunity is sometimes carried so far that it becomes physical compulsion; they attempt to drag reluctant customers by force into their shops, a mode of operation — the so-called “tearing” at a person — which was in full swing on the “Mühlendamm” in Berlin during the “seventies” and “eighties” of the last century. The Hebrews lay in wait at their shop-doors, like spiders in their webs.
They stopped any passerby, who appeared to show the slightest interest in their goods, which were spread out even up to the pavement, and tried either to entice, or to tug him by force into the shop. This progeny of Jewish business enterprise has been called “Vermin-picker” business, a fact also cited by Sombart. Yes, the Jewish street-dealers even went so far as to erect their stalls, or to push their barrows, straight in front of the shop of a Christian competitor, in order to deprive him of his customers.
To attract customers to himself, by any and every means, is the sole aim and object of the Jewish dealer, and, in doing so, he does not allow any consideration of decency or shame to stand in his way. The Hebrew was the first to force hostility, as a principle, upon our business life; that pernicious principle, which asserts that the most important task in trade is to alienate the customers of other men, and to regard any and every means as permissible, which can be utilised for trampling under foot all business competitors.*
- If there was only some way of making all this known throughout all classes of our community! Then one might indeed expect that the displeasure of all honest people would be directed against such conditions, and that the pernicious stranger would be turned out of our national life for once and all. But, in this respect, the public press fails completely; in fact, it places its services with preference at the disposal of the Jews.
The Hebrew has also carried advertising and soliciting in the newspaper to a stage where it is not only offensive to good taste but outrages public decency as well. Some years ago, the title, “Down with all competition!” was the favourite cry of the Jewish advertisers. The degeneration of newspaper advertising brought yet another disadvantage in its train, and that was that the public press became more and more dependent upon Jewish mountebanks and quacks, in order not to lose the advertisements of these people, it placed itself completely at their service. And today no public newspaper of importance dares to publish anything derogatory to Jewdom, if it does not wish to lose all Jewish advertisements on the spot, and to be boycotted by the whole Jewish community — a consequence of the unholy alliance between what should properly be the political newspaper, and the advertiser.
Thus, under Jewish influence, trade has completely lost its original, sound motive of acting as intermediary between producer and consumer, and has degenerated into laying cunning snares for customers. And it is on this account that the complaint of all sound business people in all ages, bears always the same refrain: the Jew ruins trade, because he disregards all rules and refuses to recognise any principle except the acquisition of money.
1. Certain Jewish trade-tricks.
An especially questionable kind of trade-tactics, practised by the Jews, consists in taking undue advantage of the difficulties which beset the producers of goods. Thus, the Jews know well how to utilise the occasional embarrassments, both of workman and manufacturer, to force the goods out of them at exceptionally low prices: yes, they also know how to prepare a difficult situation for the producer, and to lead him into the same by all manner of tricks. This complaint is an ancient one. Thus, a report of the wholesale-traders of Augsburg in the year 1803 reads as follows:
“The Jews endeavour to profit out of the universal distress; they force goods out of the man, who happens to be in urgent need of money, at scandalously low prices, and upset and ruin the regular trade by selling these goods again at absurdly inadequate prices.” (Sombart page 168).
Unfortunately, even the authorities, since the decay of the trade-guilds (beginning of the 18th century) have been short sighted enough to support this essentially Jewish policy. They allowed themselves to become corrupted by the cheap offers of the Hebrews, and never asked by what means the Jew came into possession of the goods, which he could offer so cheaply. A memorandum of the Chancery of the Court of Vienna, dated May 12th 1762, states bluntly:
“it is advisable to make military contracts with the Jews, as their quotations are much lower.”*
It is a remarkable fact that, in spite of this, the Jewish army contractors have always become rich. It stands to reason that they must have over-reached someone, whether it was the State, or the unfortunate manufacturers.
The ways and means, by which the Hebrew obtains possession of cheap goods, are many; we have already mentioned the spoliation of the producer, who happens to be in difficulties. But the Hebrews also utilise the collapse of business concerns to get hold of parcels of goods very cheaply; they even know how to bring these collapses about purposely, by scheming amongst themselves, in order to transfer the goods from one to the other at a very low price. Levi, who has just opened a new business, knows how to obtain goods on credit. For several times in succession, he fulfils his obligations to the merchant, who supplies him, conscientiously, and by so doing, gains the latter’s confidence. Gradually he increases the quantity of goods ordered, and keeps on taking longer and longer credit. The supply-merchants, obviously impressed by the apparent development of the business, are loath to lose such a good customer, and continue to give longer and longer credit.
* We know only too well, from our experiences in mobilisations since that time, what has been the result of following this advice. Hundreds of thousands of soldiers, belonging to the various European Powers, have had to sacrifice their lives or their health in order to satisfy the profiteering greed of Jewish contractors, who supplied clothing of inferior quality, and adulterated food and medicaments.
Levi, however, with the help of his compatriots, sells the goods far under the proper price, that is to say, he becomes the middleman for other Jewish businesses, which “cut” prices. He sells the goods to these businesses, at a price, which is actually lower than what the factory charges him; when he has stretched his credit as far as he dares, he declares himself a bankrupt, and the supply-merchants, who have been under the impression that their customer held a large stock of goods, discover an empty nest, and have to satisfy themselves by agreeing to accept from the debtor a meagre percentage of what he really owes them. There is no particular skill or art in delivering goods, or, in other words, selling cheaply, if such means are adopted. The Hebrew, who knows only too well how to reverse the order of things, has, in this case also, reversed the normal business principle: sometimes he does not try to make a profit out of his customers, but makes his gain at the expense of the manufacturers and supplymerchants. He sells the goods actually cheaper than he buys the same, and ends by never paying for the greater part. This peculiar method of carrying on business has actually procured for the Hebrew the reputation of being a philanthropist, because he “helps” poor people to obtain cheap goods — that he makes presents, in fact, to the purchasing public; but only a few are aware that he does this out of other people’s pockets. Since time immemorial the Hebrew has been a master of the art of doing good at somebody else’s expense.
It is a matter of common knowledge that he is always ready to receive goods, which have been acquired in an underhand and illegal manner. He buys pledged, attached and stolen goods whenever the opportunity presents itself. For preference he endeavours to acquire wares, which are cheaper, either because they have flaws, or, because they have been rejected for some other reason, the so-called “job-lots”, which the genuine business-people will not accept on account of small imperfections. The Hebrew reckons on the shallow nature and general lack of any expert knowledge on the part of the public, and knows well how to dispose of such articles to his customers under the guise of genuine wares, which are worth every penny of the price charged for them.
2. Lowering of the standard of production. (Cheap and bad)
Sad to say, owing to the influence of Jewish machinations, the manufacture of many products has degenerated. Any notion of quality in goods, has, for the most part, disappeared, and a great demand has sprung up, on the contrary, for the production of cheap and trashy goods. The genuine business people do their best to protect themselves against this unclean traffic, and endeavour to take proceedings against the “cutter”, when he tries to pass off his inferior wares as being equal in value to those of better quality. The trade protection associations have frequently brought actions against the “cutters” with satisfactory results; but, in many cases, trade experts have been obliged to concede that differences in the quality of the material, and of the labour are extremely difficult to establish, even when they are responsible for a reduction of from 10 – 15 per cent of the value of the genuine article. And thus the Hebrew is enabled to keep on reducing the quality of the goods, and to injure the producers as well as the purchasing public.
Our average purchasing public of today is unfortunately far too frivolous to attach value to genuine goods. The Hebrew has carefully trained it, before all things, to seek for and find its satisfaction in “Modernity” and “Appearance”, instead of insisting, first of all, on appropriateness and durability, which, in all cases, allow themselves to be combined with a pleasing shape. Most people desire to possess what glitters and dazzles for the moment, quite indifferent as to whether it soon loses its value, and has to be thrown on one side, only to be speedily replaced by some new and equally cheap and showy trash. Thus, not only does the national political economy enter upon a dangerous road, but the national mode of living, and the national morals follow. The delusive arc lights of the great “Stores” are not only destructive to genuine business but are ruinous to the nation itself.
As Sombart concedes, the Jew is the author or originator of the substitute in its most extensive sense, i.e., in plain English: the Jew is the author or originator of adulteration and falsification in trade.
Many goods of inferior value, which have been produced according to the Jewish principle, have actually received the name “Jewgoods.” Thus, one speaks of “Jew-linen”, “Jewcotton” and other “Jew-stuff”. A particular trick in Jewish business circles, consists in giving less than the proper weight or measure, in the case of goods where weight and measure are difficult to check.* When the new system of weights was introduced, purchasers, according to custom, still demanded an extra “quarter of a pound”, or whatever the extra amount might be, and the Hebrew knew only too well how to utilise the opportunity by giving only a fifth instead of a quarter. It is also a matter of common knowledge that a “Jew’s Gross” is only about 100 instead of 144. If it was formerly customary to maintain in justification of the Jewish method of trading that the Jew could afford to sell and deliver more cheaply, because his way of living was more unpretending and he could subsist on very modest means, this argument is no longer valid. It is notorious that the Hebrews of the present day maintain a most luxurious existence, and their womenfolk especially endeavour to surpass all other classes — even Royalty and the aristocracy — in luxury and ostentation.
One point must be conceded to the Jews; that by increasing sales for cash to the utmost possible extent they accelerate the turnover. A quick turnover, at any rate, makes it possible for the merchant to content himself with a smaller profit, and yet to maintain the standard of his existence. It is the methods, by which the Hebrew procures the quick turnover, which are for the most part questionable, and which disclose their injuriousness in other branches of the economic life.
* Women, in particular, are victims of this practice, for, they allow, for instance, “English thread”, which is measured by the yard instead of by the metre, to be forced upon them.
For, in the last analysis, trade is not the sole aim of trade; the mission of human life is not to produce as much as possible; for enhanced consumption can be injurious to the individual as to the community. Just as excessive nourishment and excessive enjoyment are detrimental to the individual, so are the stimulation and enhancement of the economic functions by no means beneficial in all cases.
The Hebrew turns gladly to the maxim: “Quick turnover and small profits”, and utilises it as an advertisement for his particular methods. And, in this case also, it is essentially a matter of discovering a means wherewith he can dazzle and infatuate.
3. Deviating mode of thought.
The nature of the Jewish mode of thinking is such that it functions quite differently to the normal understanding. The Hebrew thinks, as it were, round the corner; his thoughts travel by the opposite path to the natural one. Whilst the Aryan intelligence directs itself towards production and building up, the Hebrew is meditating everywhere on confusion and exhaustion, on ruin and dismemberment. He seeks his advantage in the injuries of others, his advancement in the oppression of his fellow-men, who do not happen to be Jews.
Jewish thought is always of a negative nature; the Hebrew is the born bacillus of decomposition. Hence it is that a healthy human mode of thinking can only follow the Jewish speculative machinations with great difficulty; and for the same reason, the Hebrew remains an incomprehensible being to the majority of mankind. The Jew is well acquainted with our mode of thinking and feeling, but we know nothing about his. The Hebrew reckons with certainty upon our straightforward conclusions, but we are quite unable to keep step with his crooked thoughts. The Jew, therefore, seldom makes a miscalculation when dealing with a German, but the German almost always, when dealing with the Jew. The Hebrew tries to guide our thoughts into a direction where he can follow their sequence closely — so closely that we are bound to fall into the trap laid for us.
He has learnt to think the thoughts of other men in advance; we, however, have not practised the art of following the zig-zag workings of his mind. And thus the Hebrew has acquired an apparent superiority over us which, however, in the final analysis, is only based on a habitual perversion of the natural way of thinking and feeling. His whole endeavour has but one aim, namely, to direct the impulses and activities of others in order to misuse the same. The Hebrew is not a natural being with straightforward impulses; everything in him is diverted and perverted. His warped mind is simply a machine for provoking and harassing. Anyone, who has not gradually learned to know the eccentricity and subtlety of the Jewish mode of thinking by long personal intercourse with Jews themselves — and naturally very few Christians have the opportunity to gain this experience — is quite incapable of pursuing the Jewish train of thought unless he has obtained insight into the true Jewish spirit by reading the Rabbinical writings.
Everything there — based on direct denial of reason and morality — is turned topsy-turvy, and is directed against the natural feelings and disposition of humanity. He, who has not studied, in some measure, the books of the Talmud, will never come to a right understanding concerning the Jews.
All the motives and activities of the Jewish brain are directed towards obtaining advantage and material gain. And, in spite of this, the Hebrew imagines that, especially with regard to morality, he is a very exalted being. No one speaks more effusively about ethical values than the Jews, but whoever takes the trouble to examine what they understand by that expression, discovers that they mean the art of seeking their advantage by means of the understanding, under the pretext that they are engaged in some praise-worthy and unselfish effort. If one wished to sum up Jewish morality in one concise phrase, it would read as follows:
“All is moral which brings advantage.”
The Jew is incapable of applying a higher standard to the values in life than that of advantage or profit.
The Jewish perception can be formulated in yet another way:
“Morality is the art of over reaching other people, and of creating, at the same time, the impression of a benevolent disposition — in fact, of representing what is in reality an offence against others as an act of charity.”
(During the recent war, we had ample opportunity of admiring with what masterly skill this doctrine was put into practice by the English statesmen, who had graduated in the Talmudic school.)
Sombart quotes one passage from the “Universal treasure house of Commerce”, which presents the sound morality of a merchant of the old school in the most striking contrast to the present-day Jewish perception.
“If you happen to be the sole possessor of a particular class of goods, you are entitled to a fair and honest profit, that is to say, your conscience must be satisfied that you have not exceeded what is Christian like, and your mind must be at rest upon this point.”
The Hebrew is incapable of understanding a moral summons like the above; it would, in fact, excite his derision. The religious and moral command had always the first consideration in all Christian business in olden times; it remained for the Jew to chase all morality out of the economic world. He regards everything which brings profit as permissible. He has made the mammonistic idea the dominating influence in our life, with his dogma:
“He who serves Mammon pleases God”
— for the real God of the Jew is Mammon, a fact which, Karl Marx, himself of Jewish descent, openly admitted.
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