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IV – The International Connection and Secret League of the Hebrews

IX – How Sound Business Methods are Forced Out of the Field by the Jews

XVII – The Jews and the World-War; Concluding Words

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>> THE RIDDLE OF THE JEW’S SUCCESS – Part 04

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Posted in Bk - Riddle of Jew's Success, Jews, The International Jew | Tagged Germany, Jewish "Business Methods" | 1 Comment

THE RIDDLE OF THE JEW’S SUCCESS : III – Particular Business Tactics of the Jew

Posted on May 9, 2014 by admin

The Riddle of the Jew’s Success

Chapter III

F. RODERICH-STOLTHEIM

THE RIDDLE

OF

THE JEW’S SUCCESS

Translated from the German by Capel Pownall

HAMMER-VERLAG / LEIPZIG

1927

—————–

From Metapedia

[http://en.metapedia.org/wiki/Theodor_Fritsch]

In 1883 he founded the Hammer Publishing House.

Fritsch held the publication rights to the German edition of Henry Ford’s work The International Jew.

Contents.

[Note: Clicking on the 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

IV The International Connection and Secret League of the Hebrews ………… 39

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

IX How Sound Business Methods are Forced Out of the Field by the Jews … 98

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

III. Particular Business Tactics of the Jew

The commercial practices of the Hebrew require that more light should be directed upon them. It is conceded that the Jew, in matters of business, displays great dexterity, and has at his disposal a particular method of operation, which procures for him the admiration of extensive circles of people.

Many are inclined to ascribe an extremely high degree of cleverness to the Hebrew, because he knows very often how to give a particular turn to his business machinations, which surprises and confounds all concerned. As soon as we look more closely into the matter, and ascertain upon what principles these business measures are founded, we learn to think less highly of the renowned cleverness of the Hebrew. It becomes a matter of a number of tricks, carefully guarded and transmitted by tradition amongst the Hebrews, and with which this dexterous race of traders overreach every man, who thinks in a natural manner. A short story out of actual life will give us an idea of what goes on in this sphere of activity.

A well-to-do elderly married couple had decided to dispense with their footman, and consequently with the latter’s livery as well. The lady of the house offered the garments for sale. A Jew appeared punctually at the appointed time, in order to inspect the livery. After carefully examining the same, he made an offer of 50 marks. The lady was astonished that the dealer was able to offer such a high price, as the suit could not have cost much more, and was, moreover, a kind of clothing — being a uniform with particular badges — for which there would naturally be very little demand. She thought at once that she could do a good business with him, and hurried away to fetch an armful of discarded clothing, which she offered to him as well. The Hebrew examined everything, and offered quite respectable prices.

Apparently he could make use of it all. The lady of the house, delighted with the prospect of unloading her wardrobe in this way of unnecessary ballast, continued to fetch more clothing.

[Page 29]

The Hebrew chose out most of this as well, and laid it in a great heap together. The only article, which did not find approval in the eyes of the Hebrew, was a fashionably cut, light summer-suit, which the master of the house had only worn once, and had then laid aside, as it did not take his fancy. The Jew threw this on one side with the remark:

“this is out of fashion, and nobody will buy it”.

When he had laid all the remaining articles of clothing together, and had offered quite a reasonable price for the same, the old lady asked him again to take the summer-suit; she wanted to see the last of it as the sight of it annoyed her husband. Finally the Hebrew agreed to take the suit for 5 marks. The lady accepted this offer, because of all the other clothing, she had been able to dispose of. The entire sale amounted to about 200 marks.

“I have not got so much money with me”, said the Jew, politely, “because I was not prepared to buy so many things. I will, however, have the clothing fetched away shortly, and will send the money at the same time. I will leave a deposit of 5 marks, and may as well take the summer-suit with me so that I do not make the journey empty-handed”.

With this the Hebrew took his departure, and, up to the present moment, has not returned.

The worthy lady related the episode to me herself, and was quite at a loss for an explanation. The Jew must have been taken ill, or something unforeseen must have happened, as otherwise he would have returned, “for he made such a favourable impression”. I am afraid that I hurt the lady’s feelings, for I had to laugh in her face, before I proceeded to explain the incident to her as follows:

“the summer-suit was the only object of any value to the Jew, and consequently the only thing, which he was willing to buy. The other articles of clothing he had never intended to buy; only, in order to gain your confidence, he offered such good prices. Your confidence once gained, you did not observe how he was overreaching you with regard to the good summer-suit. He accomplished his object, and will take very good care not to let himself be seen again”.

It took a considerable time before I was able to convince the good lady of all this; she then exclaimed with astonishment and almost with admiration:

“Gracious me, what a clever fellow he is!” — “No, madam”, I replied, “that is not real cleverness; it is a mode of operation, partly inherited, partly the result of instruction. It is an ancient receipt, according to which the Jews have conducted their operations for centuries — even for thousands of years.”

[Page 30]

It is the “art” in business of deceiving one’s opponent as to the value of the goods, and as to one’s real intentions. I will relate to you a short story of a similar kind, which will make quite plain to you how this mode of operating proceeds, according to a certain pattern and custom.

A Jewish lad, who could not have been more than 10 or 11 years old, was accustomed to go from village to village, buying up hare and rabbit-skins. He was instructed what he should pay for the wares, and soon acquired such knowledge of the business by constant practice, that he was able to carry it on to the satisfaction of his father. A peasant, from whom he had bought several rabbit-skins, produced also the fur of a marten [related to minks, weasels, ferrets, etc.]. The young Jew held it to his nose, and said contemptuously:

“This is only the skin of a stinking marten, and is not worth anything”.

The peasant, who understood little about such matters, urged the young Jew to take the fur of the marten as well, and finally the little business-man purchased it out of pure compassion for five half-pence! As soon as the young rascal had reached home, he called out:

“Father, look what a stroke of business I have done! I have bought a valuable marten-fur for five half-pence!”

— and he related what had happened. A neighbour, who, unobserved, had witnessed the episode from the window of a stable, made it known. Even this diminutive man of business already possessed the “cleverness” to speak disparagingly of the most valuable goods in order to deceive the seller with regard to the real value, and thus to enable himself to buy them up at a very cheap rate.

Anybody who has once thoroughly grasped the mode of operation, which has been systematically made use of in these cases, need not express any great astonishment as to the measure of “cleverness” required. It is always the same trick. The Hebrew, who has lived for thousands of years by dealing, and by overreaching other men, has developed, in this direction, a cunning and superior tactic. He knows that the desire — the demand, causes the price to rise. Whoever allows it to be seen that he would like to buy certain wares, or, that he is urgently in need of the same, will soon tempt the seller to demand a higher price. And, on the contrary, whoever offers his wares in a pressing manner, and allows it to be seen that he must get rid of the same at all costs, probably because he is in urgent need of money, has to put as cheerful a face on the matter as he can, when advantage is taken of his situation to reduce the price to the utmost.

[Page 31]

The old saying: “Supply and Demand fix the price”, has a certain justification — so long as upright and honest merchants are concerned. Today, we know that Supply and Demand can be artificially produced, simply to influence the price. And the Jew “runs”, or carries on the most insignificant business in accordance with these sagacious measures, just as if he were operating, on a large scale, on the Stock Exchange. He knows how to deceive the other side as to his real intentions: he pretends that there is Demand, when he knows that, in reality, the Supply is more than sufficient, and also the reverse.

The Hebrew, who goes to the Produce Exchange, under the necessity of buying several waggon-loads of wheat, because he has contracted to deliver this amount to a mill, takes very good care to conceal his real intention. He assumes an attitude of complete indifference; and, if anyone offers him wheat, he replies, shrugging his shoulders:

“Wheat? I have enough wheat.

Do you want to buy any?”

And, as all the other Jewish business people present, who, perhaps, also want to buy wheat, assume the same attitude, as if by some secret understanding, and behave as if they had no need whatever of wheat, but wanted, on the contrary, to sell it, they create the impression that there is a superfluity of wheat; thus, they force the price down, and succeed in buying the wheat cheaply.

A simple or open-natured farmer, on the contrary, who has gone to the Produce Exchange, in order to get rid of his produce, because he needs the money urgently to pay the interest for the impending quarter, will at once offer his wheat eagerly.

But, strange to say, he encounters cold refusal on all sides.

And the same thing happens to all the other sellers; Supply preponderates, and the prices fall. Our farmer now returns to the first Hebrew, to whom he had offered his wheat, and who, in reality, urgently needs wheat, and the latter appears at last to relent, and says with apparent generosity:

“Now, as you are an old business friend of mine, I will relieve you of your wheat, but only at a price, which is 2 marks (2 shillings) under the current price”

— that is 2 marks cheaper than the official price, quoted for that day on the Exchange.

[Page 32]

In the end the farmer is glad to have found a purchaser at any price, and is secretly grateful to the Hebrew for having purchased his wheat out of sheer good nature. Several days later, when the supplies have been, for the greater part, bought up by the Hebrews, one notices a marked rise in the prices.

Business has been carried on in this manner, at the markets and on the exchanges, for decades and for centuries, without that simple section of humanity — the producers — perceiving what is going on; they — the producers — have always all the toil and disadvantage, the Hebrew dealer all the benefit. And this benefit or gain, on occasions, mounts up to millions. One example of this will suffice, compared with which, the so-called “Bread-Usury” of the Agrarians, about which the Jews and their hangers-on, especially the Social Democrats, are always crying out, is mere child’s play.

In the year 1892, the corn-merchants Cohn and Rosenberg, supported by God only knows how many of their friends behind the scenes — the Chawrusse — by buying up on a gigantic scale, and then withholding from the market all available supplies of rye, produced such a shortage of this indispensable food-stuff, that the price of rye rose, in a few months, from 140 to 290 marks. They then “unloaded”, and “earned” by this business, in a very short time, about 18 million Marks (£900,000).

Most of our newspapers and of our so-called “Liberals” — the friends of the people — had not a single word of abhorrence or even of disapprobation for this “Bread Usury” according to the Old Testament pattern.

The game is made much easier if the Hebrews have a secret understanding, that is to say, if they have consulted beforehand, amongst themselves, about the condition of the Market, and have decided what the attitude of the other side is likely to be. Still any such understanding is scarcely necessary, for all Jewish business-people respond to one and the same instinct, are schooled in one and the same tactic, and act as one without any previous arrangement.

[Page 33]

**The “Killing” or “Slaughtering” Principle.**

There is another mode of operation, by which the Hebrews secure an advantage in business, and to which they are indebted for their present dominating position. Again, an instance of this mode of operation will make the same clear to everyone.

Take, for example, a town in which there have existed for a long time ten separate businesses of the same kind or trade, and all of about the same size. The owners of these businesses have confined themselves, each to his or her circle of more or less regular customers, in accordance with the principle, “Live and let live”, and have all been able to make a tolerable, and even comfortable living. Suddenly this old harmony is disturbed. One of these businesses changes hands, and the new owner, a man with a large amount of capital, or with extensive credit, brings a new business principle along with him. He calculates thus: What has been formerly sold by ten businesses, can be just as well sold by one business. I will make it my task to attract all the customers in the town for this kind of business into my shop. This will not be difficult. I have sufficient money at my disposal to live comfortably, even if I make no profit whatever for several years. I will therefore offer all my goods at prices which show no profit whatever, i.e., at cost price. The result of this will be that all the customers in the town for this class of business will be attracted to my shop.

This business-man with the “New Principle” orders a new price-list to be printed, and sends it to every customer in the neighbourhood. He has reduced the prices so much below what used to be customary in the trade, that all purchasers are attracted without fail to the new shop.

The remaining nine businesses or shops now either lose their customers, or are compelled to reduce their prices correspondingly. As in either case no profit is made, those, who have no means to fall back upon, must sooner or later give up the contest. Others, who may possess enough capital to support them for the remainder of their lives, remark that it is useless and stupid to continue to carry on a business, in which there is no profit.

[Page 34]

These simply discontinue business. Others again, try to keep pace with the new competitor, but only see what means they possess, gradually disappear, and they also, sooner or later, are compelled to retire from the ruinous struggle.

Thus, after a few years, the man with the “New Principle” remains the master of the situation, and now that he is without competitors, and is practically a monopolist on his own territory, endeavours to make up for the loss, which he has undergone, by gradually raising the prices, until finally the customers are at a greater disadvantage than they had ever been before.

This is no principle of life; but is, on the contrary, a principle of destruction or death; it carries on business for the mere sake of business, that is to make money; it does not ask what becomes of the other people. Here we are, face to face, with a tendency, which places acquisition before life itself; for business and political economy are, in the last analysis, only of importance when regarded as a means for preserving life.

The supreme law of political economy should always culminate in the question: how can we arrange matters economically so that the people shall secure the maximum benefit in body and mind? A political economy, which certainly enables riches to be accumulated, but which, at the same time, causes the people to degenerate both physically and morally, cannot be regarded as ideal.

Seen from a purely business point of view, it may appear to be an improvement when material advantages are secured by concentrating all the trade into a single business. Certainly many purely economic advantages may be attained by the uniting of the scattered individual branches of any trade or business into one large central establishment; at any rate, the concentration of the management effects a saving in space, time and energy. Any person, however, who does not recognise business advantage as the supreme aim of life, but asks, on the contrary: what becomes of the people concerned? — such a person must have the gravest doubts as to the beneficial influence of such a business development as

[Page 35]

that described above; he would feel himself compelled to ask: what has become of the nine families, who have been thrown out of action by the “New Principle?” And he will then have to confess, that this “New Principle”, however profitable it may seem at the first glance, leads finally to the expropriation and impoverishment of extensive classes of people, and thus, by its ultimate results, becomes a curse to the national life.

The man with the “New Principle”, of whom we have just spoken, is not necessarily a Hebrew; others can also adopt this business method as their guiding principle. But, as a matter of fact — at any rate in our European affairs — it is almost invariably the Hebrew, who has introduced this principle. By so doing he has certainly created a great deal, which corrupts the eyes of many by its dazzling appearance, as, for instance, the great retail shops; but what kind of fruit this sort of development will produce in the more distant future of our nation is a question, which is well-warranted, and also very serious.

Another example, taken out of everyday life, occurs to me at this moment; it illustrates, in an allegorical manner, the action or operation of the Hebrew on the community.

For a great many generations there had been a number of small mills on a little river in Posen. There was not always sufficient water in the river at all seasons of the year to keep the mills working regularly; but one of the mills, on the upper part of the river, possessed a reservoir of considerable size, in which water could be stored up to provide for times of drought, when the sluices could be opened according to requirements. When the upper miller had water enough to work the mill for a day, or even for half a day, he started his mill, and thus the motive water flowed down regularly to all the mills situated below.

There was no written law to regulate the use of this water; the practical requirements and common sense of the owners sufficed to maintain this arrangement to the complete satisfaction of all concerned.

One day, however, a disturbing element crept into the harmony, which had so long prevailed amongst the milling industry along this particular stream. The upper mill, together with the reservoir, passed into new hands. Whether it was that the new owner did not understand much about his business, or did not make himself agreeable to his customers, in short, the old customers gradually deserted the upper mill, and went to the other mills, lower down the stream.

[Page 36]

This annoyed the new owner, and he did his utmost to disturb the business of his neighbours. One means of offence he had always at his disposal, and that was his reservoir. He no longer allowed the water to run off, at regular intervals, but stored it up for days, and even for weeks, to the utmost capacity of the reservoir. Then, he would suddenly release the water by opening all the sluices, generally at night or on a Sunday, so that the accumulated water rushed down the stream with great force. The mills, on the lower part of the river, could make little or no use of this sudden head of water, and were obliged, as they did not possess any reservoirs for storing the water, to open their floodgates, and to allow this superfluous water to flow uselessly away. Any methodical management of the lower mills was thus rendered impossible. The injured parties complained in vain to the local and other authorities; they could obtain no redress because there was no law, which compelled the miller, on the upper part of the stream, to let the water run off at regular intervals.

The mills, on the lower reaches of the stream, would most certainly have been ruined by these spiteful tricks, if chance had not put a sudden stop to them. On one occasion, after a heavy rain-fall, the upper miller stored up the water to such an extent, and then let it rush through the sluices so suddenly, that a regular inundation ensued, which caused considerable damage to the embankments, dams and machinery of the lower mills. Now, at last, there was cause to take legal action against this disturber of the peace to force him to desist, and to make him pay compensation for the damage, which he had brought about.

Also, in this case, it does not necessarily follow that the disturber of the peace was bound to be a Hebrew; but as a matter of fact, he was; and, one is entitled to say, that the example given is typical of the onslaught made by the Hebrew race upon our economic life. The organic connection of economic examples, which results from the love of order, innate in the Aryan element, and from a voluntary adjustment to the harmony of life, which instills common-sense, and is supported besides by a moral feeling of duty and a respect for the respect of other men, collapses immediately when the Hebrew puts in an appearance.

The hitherto quiet and regular development of business relations suffers a considerable disturbance in all directions, as soon as this Oriental stranger, with his strange principles, and in whom the sense for social harmony is completely wanting,

[Page 37]

interferes with the economic life. He displays an utter disregard for others, and pursues, only and always, his private advantage. By the ruthless manipulation of this principle, he has become everywhere the destroyer of the economic life.

He checks the even flow of development, creates “corners”, produces artificial shortage and superfluity, and knows how to make profit out of both. Thus, in the economic life, he is nothing less than a disturber of the peace, a revolutionary and an anarchist.

[Page 38]

======================================

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IV – The International Connection and Secret League of the Hebrews

IX – How Sound Business Methods are Forced Out of the Field by the Jews

XVII – The Jews and the World-War; Concluding Words

PDF of this blog post. Click to view or download.

>> THE RIDDLE OF THE JEW’S SUCCESS – Part 03

Version History

Version 5: Jan 4, 2020 — Re-uploaded images and PDF for katana17.com/wp/ version.

Version 4: Feb 12, 2017 — Improved formatting.

Version 3: Added chapter links and new cover image – Sep 27, 2014

Version 2: Added PDF file – May 12, 2014

Version 1: Published May 9, 2014

Posted in Bk - Riddle of Jew's Success, Jews, The International Jew | Tagged Germany, Jewish "Business Methods" | 2 Comments

THE RIDDLE OF THE JEW’S SUCCESS : II – Jewish Methods in the Economic Life

Posted on May 8, 2014 by admin

The Riddle of the Jew’s Success

Chapter II

F. RODERICH-STOLTHEIM

THE RIDDLE

OF

THE JEW’S SUCCESS

Translated from the German by Capel Pownall

HAMMER-VERLAG / LEIPZIG

1927

—————–

From Metapedia

[http://en.metapedia.org/wiki/Theodor_Fritsch]

In 1883 he founded the Hammer Publishing House.

Fritsch held the publication rights to the German edition of Henry Ford’s work The International Jew.

Contents.

[Note: Clicking on the 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

IV The International Connection and Secret League of the Hebrews ………… 39

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

IX How Sound Business Methods are Forced Out of the Field by the Jews … 98

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

II. Jewish Methods In the Economic Life.

The question, why the economic life flourishes wherever the Jews direct their footsteps, has not been answered by Sombart in a way which satisfies us. He is under obligation to us for important disclosures. We shall, to the best of our ability, present these as follow. The facts and phenomena, upon which light must be thrown, can be separated into groups, according to the points of observation:

1. The Hebrew enhances and accelerates the circulation of Money.

2. He mobilises slumbering values: lets loose balanced and reposing forces.

3. He practises “Raubbau”, (Predatory culture)* at the expense of the stored-up forces of Nature and Mankind.

At this juncture must also be taken into consideration:

4. The “Playing into one another’s hands” (secret understanding) of the Hebrews.

5. The strange Morality.

1. The Hebrew enhances the circulation of Money, enlivens business.

The sound merchant of the old school held the opinion that his duty was satisfactorily discharged, by satisfying the actual purchase-requirements of his customers. He allowed the latter to approach him of their own accord, and waited until they called upon him, believing that he had conformed in all respects to his business obligations, by procuring for the customer, at a suitable price, the goods which the latter required.

Translator’s note. It is very difficult to find in English a concise equivalent for the admirable German expression “Raubbau”. “Predatory Culture” is, perhaps, the best.

[Page 10]

He regarded it as beneath his dignity to run after customers, or to entice them, by all manner of tricks, to buy from him; in fact, in olden times, conduct of this kind was regarded as unbecoming and quite unworthy of an honourable trader. Far less did it ever occur to him to talk a customer into buying some article, which the latter would not have bought of his own accord. Thus trade remained a peaceful, and not unduly exciting occupation, and still the customer got what he wanted.

The Hebrew introduced into these relations, a new tendency and a violent revolution. Wherever he invaded trade, he refused to adopt this quiet and peaceful method of satisfying requirements. He endeavoured to entice the customers by advantageous offers and promises of all kinds. Above all, he emphasised the cheapness of his goods, and knew well how to delude the purchaser, by suggestion, into imagining that, in this cheapness, the latter would find an enormous advantage.

He recommended his goods, loudly and publicly, by methods, which were formerly known and forbidden as being those of a mountebank, and which are now called advertising, and very soon brought the practice almost to the verge of an art.

Yes, and when all these means of attracting customers proved of no avail, he went and looked for them, not only by sending out circulars and price-lists, but personally, by pedlars, agents and travellers. Thus, he did not wait until the requirement arose, and the demand set in of its own accord; he created an artificial demand; he aroused requirement by persuasion, and by other means. In this manner, a new and alien trait was introduced into all business life. Commercial business activity now became a wild hunt for customers, for each tradesman sought to tear away the buyer from his rival.

Certainly all this resulted in a violent application of the spur to business life, and the exchange of commodities was accelerated and increased thereby, but this kind of activity was of less service to political economy, in its higher sense, than it was to another purpose. If it was the aim of sound economy solely to satisfy a genuine want, and to direct goods wherever the same were really required, the new way of proceeding aimed mainly at gathering up or “assembling” actual money.

[Page 11]

Trade, according to the new perception, was no longer a useful link in the chain of calm, constant economic development, but was rather a means to direct the circulating money as quickly as possible again into the hands of the trader.

It was not the transfer of goods, which was so important, but the fact that the transfer of goods gave the opportunity for getting hold of money.

Thus, extraction of money from the pockets of customers instead of satisfactorily meeting the need for commodities, now became the main purpose of trade. But trade forfeited thereby its proper and honourable character, and its former reputation as an important contributor to the well-being of the community.

One can only learn to understand correctly this particular tendency of the Hebrews, by considering their peculiar relations to their environment. The old-fashioned merchant was not particularly envious of his trade-competitors; his motto was, “Live and let live”; and he knew that if he conducted his business, honestly and conscientiously, that if he served his customers honourably and fairly, a portion of the universal volume of trade would fall to his share, through which his individual existence would be assured. The merchants of olden times did not feel themselves competitors with one another, to the extent which the modern ones do. They were not so numerous; and, through the guild privilege, each was assured of his particular market or sphere of activity. The mania to supplant one another did not force its way to the front, and was kept within bounds by the respect felt for the vocation.

A feeling of goodwill and of mutual tolerance — an attitude corresponding to the Christian view of life — prevailed amongst merchants and tradesmen, just as it did in other circles.

The attitude of the Hebrew towards this state of affairs was quite different. He came as a stranger into this kind of existence, which was a new world to him, as a supernumerary, whom nobody had summoned, and whom nobody desired to see. Moreover, he was not united to the native inhabitants of the land, either by the tie of blood, or by a common history, or by patriotism, or by religious and social views.

[Page 12]

He felt himself to be an alien, and regarded the others as strangers, who did not interest him; but he desired to force a place for himself amongst them by any and every means. He did not look upon other competitors, striving all around him, as being either entitled to live, or as compatriots. His view of life, derived from his religion, had taught him that his nation was something out of the ordinary, that it had been “chosen”, and its holy books contained the promise that he should possess himself of all the riches in the world in order to rule over all other peoples. The “Nations of the World” were represented in the law of the Hebrew as strangers and as enemies. He had neither respect nor tolerance for them. All he cared about was to dispossess them, and to make them tributary to him. This is simply what stands written in the books of the Old Testament, which we also have accepted as “sacred books”; and it stands written still more distinctly in the laws, which Hebrewdom teaches within itself, but prudently conceals from the rest of humanity.

We shall return to these facts later on.

At all events, the Hebrew was not content to keep step with the other merchants, and to confine his attentions to those customers, who came to him of their own free will. He considered it as his right — yes, even as his duty towards himself and to his nation, to seize for himself as much as possible out of the total volume of trade, and to deprive his nonJewish competitors of as many customers as he could. He also recognised what a great advantage it was, to attract to himself as much as possible of the money in circulation, in order to obtain, by this means, power and mastery over the economic life.

This assiduity grew out of his natural disposition, for the sense of gain and the impulse towards self-enrichment have always been very pronounced in the Hebrews. The greed for Gold is an ancient and hereditary evil in the tribe of Judah. But one only half understands the situation, if one forms the opinion, that the Jew is actuated in his business operations solely by the desire for gain, or by the love of money.

[Page 13]

Certainly the Hebrew is fond of money; but the mere possession of the metal is not enough for him; he knows that behind the glittering gold lurks the secret also that the precious metal gives him power over others. In his case, the possession of money is not solely a means for leading an independent and luxurious existence, but is, at the same time, a means for exercising power; he will, by means of money, rule and oppress.

And, through his intense — one might almost say, artificially forced — business activity, by which he strives to bring back all the circulating money quickly into his hands again, he achieves something further. By gathering up money on all sides, by every means in his power, and by retaining it in his possession and allowing it to accumulate, the Hebrew knows how to cause a scarcity of money in the nation; and the scarcity of money brings him fresh custom — not indeed as a merchant, but as a money-lender.

If anybody understands how to bring back the money, which is circulating amongst the people, quickly into his own hands again, by enticing, for instance, in his capacity as merchant or tradesman, his customers to make purchases, for which there is no immediate necessity, he withdraws money from the “market”, and money at once becomes scarce if unforeseen wants put in an appearance. Whoever then finds himself in monetary difficulties, is compelled to apply to those, who have known how to attract all the money into their own hands.

And, in this way, commercial activity, which had been so violently stimulated, became simultaneously an auxiliary to the loan-monger and usurer. It was not chance, nor was it by any means the pressure of circumstances in former times, which made a money-lender of the Jew, but a carefully thought out system. Money is a very peculiar commodity, and whoever trades in money has a tighter grip on the economic life than he who trades in ordinary goods. For this reason, all trade, as far as Jews are concerned, is, strictly speaking, merely a means for gathering together or “assembling” money, again and again.

[Page 14]

For the Hebrew follows the money, which has been lent on loan, also with ever-watchful eyes, and knows well what precautionary measures to take, to ensure that it will soon find its way back into Jewish safes.

It is not disputed that the Jewish method of doing business produces a showy splendour, both in trade and traffic, in which everybody appears to be prospering. We often stand still, absolutely dazed by the precipitate development, which has overtaken all trade and traffic arrangements during the last few decades. But, — and we labour under no delusion in this respect — this blossom of external life, dazzling in all its splendour, is only produced by heavy sacrifice on the other side.

2. The Hebrew mobilises slumbering values, lets loose balanced and reposing forces.

I once knew a man, who could not behold any stately tree, either in garden or park, without indulging in an outburst, somewhat on the following lines;

“How crazy the people must be to allow a tree like that still to be standing! What an amount of capital is lying there locked up! What fine beams and planks could be sawn out of it!”

The man had Jewish blood in his veins, and gave vent to a feeling, which must be keenly alive in many Hebrews, although they do not venture to express it in such a barefaced manner. The Hebrew is incapable of allowing anything to rest in calm peace, which can be turned to some economic use. Instilled into his mind is the urgent impulse to make everything “liquid”, to convert everything into money, to “mobilise” everything.

And, on all sides, we see Hebrewdom, driven by this impulse, hard at work in order to scoop up with greedy hands the treasures of Nature and of Human Life. Certainly existence is enriched and broadened thereby, and civilisation is enlivened.

From the common economic point of view it has the appearance of being highly meritorious, when a forest, which has been standing for a hundred years in peace, slowly and laboriously growing up by virtue of the creative power in Nature, and has become a great potential source of value, that somebody should set to work with axes and circular saws to liquidate the reposing capital.

[Page 15]

Hundreds of men are employed to lay the trees low, and to cut up and transport the timber, and thus life springs up in the district; wages are paid, and sales are effected. Regarded from this point of view, the man, who “mobilises” these sleeping values, may well appear to be a benefactor to the neighbourhood where he provides useful work for so many hands. But, not only will the lover of nature be saddened by what has taken place; the serious economist will also be of a very different opinion. Certainly the forest is there, reduced at last to a form, in which it can be utilised by the community as building-timber and fire-wood.

The wise forester, however, goes to work with care and restraint, and does not fell any timber without making provision for afforesting an area equivalent to that, which has been cleared.

Or, at any rate, he only allows the mature trunks to be felled, and spares all the younger timber. The Hebrew obeys an entirely different principle — his true commercial principle: he clears the ground to the last sapling; the afforestation he leaves to others.

The above is an example of reality rather than of symbolism.

The Hebrews have actually laid low enormous stretches of primeval forest, not only in our Fatherland, but also in Russia and in Poland; by doing so, they have certainly given a stimulus to business and commercial intercourse, and have caused money to circulate, but the reverse side of this activity will perhaps only be appreciated to its full and disastrous extent by future generations. The cut-down forest certainly brings profit for the moment, but, for the more or less distant future, it means nothing less than impoverishment of the district — in many cases, actual devastation. The springs dry up all over the now bare surface; permanent drought sets in, and when heavy rains do come, they simply sweep away the valuable upper layers of soil. The extirpation of great forests means, accordingly, nothing less than the exhaustion of fertility, and the conversion into desert land of vast tracts of country. Italy and the Balkan States furnish a grave enough warning.

[Page 16]

As in the case of the forest, so does the Hebrew comport himself in other spheres of activity.

He is for ever intent upon mobilising or stirring up sleeping values, and bringing them into circulation, in order to derive an ostentatious and momentary benefit therefrom; but organic breadth of vision is completely wanting in this individual. He does not trouble to consider what the further consequence of this reckless and predatory method of proceeding on his part will be. This is quite in accordance with his nomadic nature. He does not feel himself in any manner linked to the soil; he forsakes the devastated territories, and seeks fresh profit elsewhere in the world. The conception of the Fatherland is altogether foreign to him, and, in this respect, he is true to his nature as a member of a desert and nomadic race.

3. The Hebrew piles his Predatory Culture at the expense of natural and human resources.

Once more, as in the case of the forest, the same fate befalls the treasures contained in the bosom of the earth. What has here been slowly formed in Nature’s laboratory by processes, which have taken hundreds of thousands, or even millions of years, are dragged to the light of day with insatiable greed; it must take its part in enriching and adorning life. At first this sounds very plausible — but how long can it last? Careful economists are already asking uneasily how much longer the world’s supply of coal will suffice to shield the human race against the ever-menacing forces of the cosmic cold. Certain geologists have spoken reassuring words: the world’s coal supply is plentiful, and will suffice, at any rate, for many centuries, perhaps, even for three or four thousand years. The foresight of humanity ought to enable it to project its conscience across this span of time, for it will be our descendants, who will — even if it is after the lapse of thousands of years — raise bitter reproaches against us because we have squandered the irreplaceable treasures of the earth, greedily and blindly.

[Page 17]

And there are other treasures of the earth as well, which are not so plentiful as coal. The world’s supplies of iron ore, which are nearly all known, as they can be discovered and marked down by means of the magnetic needle, have been subjected to close calculation with regard to their extent and richness; and the result is, that if we continue to use up iron in the same way, as we have been doing for the last few decades, all the iron-ore fields of the world will be exhausted in from 50— 60 years. And then what?

Whether such calculations prove true or not, they provide us with a glance into the future, which must arouse apprehension, and cause us to regard the lordly culture, of which we boast so readily today, in a very questionable light.

The Hebrews are certainly not the only ones who practise Predatory Culture at the expense of the treasures of the earth, but it can be maintained with justice, that it was that class of men, who introduced the principle of ruthless mobilisation of values and of pitiless money-making into our economic life.

And it is precisely that which Sombart wishes to demonstrate, or actually does demonstrate, whether he does so intentionally or not; the Hebrew has made the principle of pitilessly carried out capitalisation supreme in the economic life, and it is not to be wondered at if others try to copy him — or rather, are compelled to do the same, in order to withstand the Jewish competition.

Not only do we squander these natural treasures, but we are dissipating another treasure as well, which finally is the most important of all, as far as culture is concerned. The mobilisation of the treasures of the earth, and the tremendous activity of economic life, which has risen to an almost morbid degree, impose a terrible strain upon man and his creative powers.

He may, perhaps, feel a pride in the results of his work, in the thousands of roaring and clattering machines, in the boldly executed constructions, with which he spans rivers, estuaries and mountain ravines, and in the ingenious technical appliances, which convey him with the speed of the wind across the face of the earth. But what does he run down and secure as booty or prize at the end of this wild pursuit? Generally only the loss of his best powers, and an early end to his days.

[Page 18]

Who can now refuse to recognise the fact that the harassing hunt after business, which characterises modern economic life, is rapidly leading to an exhaustion of mankind, and that the race itself, in spite of all the technical perfections of the external world, is slowly sinking, as far as its personal constitution and powers of accomplishment are concerned, i.e., is decaying steadily both physically and spiritually?

In this respect also, the modern economy is carrying on ruthlessly another method of Predatory Culture. Industrialism entices men from the country into the town, and consumes them. It is a well-known fact that the families, born in the towns, very soon fade away, and that they seldom extend to more than three generations, and that the large towns and the industrial areas can only maintain themselves by a constant influx of human beings from the rural districts. But even the reserve of human strength in the country, taken as a whole, is not inexhaustible. It already shows an alarming retrogression.

Sixty years ago, two thirds of the inhabitants of Germany lived in the country, and derived their livelihood from agriculture and from forestry, and only a third of the population lived in the towns. Today, the proportion is almost reversed. The rural population has now shrunk to 37 per cent of the total, and will no longer be able to make up the deficiency in the births amongst the 63 per cent of the population, who now dwell in the large towns, and in the industrial districts.

We see accordingly how the magnificence of modern culture can only be produced by the expenditure of powers, which cannot be revived. It requires but a few more decades of this mode of existence, and the German Nation will have used itself up; foreign national and racial elements will stream in from all sides, and make themselves comfortable in the bed, which we, in our excessive and suicidal diligence, have so carefully prepared for them.

A typical example of the fanatical pressure, which impels the Hebrew to mobilise all values, is furnished by his attack upon the “Fidei-Kommisse”, namely the indivisible family estates.

[Page 19]

The land-owning nobility, in particular, has frequently made the arrangement that the family estate shall descend undivided to the heir, in order to guard against the breaking-up and dispersion of the estate. It is of incalculable value, both for state and community, if, in this manner, strong, independent existences can be maintained; moreover, the community cannot suffer any detriment thereby. Notwithstanding this, the Jewish Press has, for years past, fiercely attacked this arrangement, as if it were an offence and an injury against the majority, and Parliament is overwhelmed, from the Jewish side, with motions to do away with the “Fidei-Kommisse”, as if the eternal happiness of the whole nation depended upon this. The innate hatred felt by the Jew towards the nobility plays, in this respect, no small part. The Jew wishes to see this nobility destroyed, which presumes, both by breeding and tradition, to be something out of the ordinary, while the “chosen people”, according to his opinion, alone possess a claim to pretensions of this kind. Do not the Jews, with predilection, refer to themselves as the “natural aristocracy of mankind”?

Moreover, this aversion to the “Fidei-Kommisse”, (the indivisible family estates) is only the old Hebrew urgency to mobilise values expressing itself afresh: there must not be anything durable or constant: everything must be cut up and handed over to speculation. — The new revolutionary government, directed by Jews, has no more urgent policy than that of breaking up all the “FideiKommisse”, and of prohibiting the formation of any new family estates. Who can compute today the harm which will be caused by such a policy? The undermining of the economic foundations must also make itself felt in the social and intellectual structure of society. Genuine men of nobility will become scarcer and scarcer: the nobility has already, in many respects, degenerated, and become degraded by the intrusion of the Jewish money- and business-spirit. The Jewish principle of life drags mankind back from the heights, which it has scaled. The final result is: universal vulgarisation.

[Page 20]

We hear the ready answer: but wealth has increased enormously!

Have we not collected huge quantities of capital, which are a sufficient guarantee for the future? In this respect also the modern idea of economy arrives at a fateful and most erroneous conclusion. Even Sombart represents the situation as if the Hebrews brought riches with them wherever they went, and were continually producing new wealth. Even if we understand under the expression “wealth”, merely the gold and silver treasure of the earth, it certainly cannot be maintained that these are increased by the Hebrew and his economic activity.

We have already seen that his art consists in collecting and re-collecting these treasures into his own hands, as quickly as he can. But the Gold and the Silver in their totality form only an insignificant portion of the riches of the nation. What we call capital does not generally consist of coined metal.

Today we reckon also as capital, landed property, such as cultivated fields, forests, buildings etc. But the Hebrews certainly do not increase this kind of property either.

There is, however, another kind of capital, which plays the most important role of all in modern political economy: this is the Loan Capital those sums, which are lent out in return for the payment of fixed rates of interest. And it cannot be denied that the Hebrew possesses an extraordinary talent for increasing this particular kind of capital.

Let us, first of all, make it quite clear to ourselves of what such capital really consists. Whoever owns a million marks, which brings him in interest, does not possess this million marks in the form of gold and silver coins, lying in his safe, but has lent the million marks out on loan. But even the borrower— the debtor to the man who owns the money — no longer holds the actual money; he has passed it on further in the course of his business. All that is left to him of it is — the obligation to pay interest. He has taken over for himself — and generally also for his descendants for illimitable time — the duty of paying to the creditor, certain sums of money as interest, at certain stated intervals.

[Page 21]

Out of all this the fact next emerges, that an equally great debt, on the other side, faces this sum of Loan Capital. Whoever is in a position to call his own a million marks of Loan Capital, and draws interest from the same, must hold other people as his debtors to the extent of a million marks. And thus arises the peculiar equation: the more Loan Capital there is here, the more Debts there are there. An increase of capital of this nature means, in reality, nothing else than an increase of debt.

Loan Capital thus consists of acknowledgment of debt, and of obligation to pay. It takes visible shape in the form of mortgage-deeds, bonds, shares, original or founder-shares, rent charges and similar devices. And, if we boast today that the number of rich people has increased enormously, that millions and thousands of millions are accumulated in the hands of single individuals, we must not forget that the debts and obligations of other people have increased in equal measure.

It is accordingly a bold assumption to maintain, that the general welfare of the nations is promoted by the increase of capital of this kind, i.e. Loan Capital. Whoever speaks of modern Wealth ought, if he is conscientious, to speak at the same time of the monstrous nature of the modern system of creating indebtedness. In whatever direction we look, we see an enormous development of this creation of debt; in the kingdom, in the province, in the parish, in the business, in the family — all are carried on by means of debts. The registered mortgages on land throughout the German Empire are computed at 60 – 70 thousand million marks* (three thousand to three thousand five hundred million pounds sterling).

It is a very remarkable and significant fact that we have n o statistics whatever concerning this so important question of political economy, while we are overwhelmed with statistics on all other matters.

According to Jewish computation (v. Gwinner in the Prussian Upper House) the capital value of the land in the German Empire amounts to close upon 300 thousand million marks (Fifteen thousand million pounds sterling) and, according to other authorities, 220—250 thousand million marks (eleven thousand to twelve thousand five hundred million pounds sterling). Certainly, in most districts, the debts on the land are higher than 25 p.c.

[Page 22]

If the above-mentioned sum of debt is approximately correct, it simply means that the nation has to find something like 3000 million marks (one hundred and fifty million pounds sterling) every year in order to pay the burden of interest, placed upon the ground, composing the Fatherland. Who, in the last analysis, provides this sum of money? It is simply the working and productive class of the citizens: the peasant, the craftsman and the workman. These are the powers, which create productive values, and who must, by the excess of their labour, produce the burdens of interest in order to satisfy the owners of Loan Capital.

If we reckon that there are 15 million working-men in the German Empire capable of production, a yearly impost of 200 marks (ten pounds sterling) is laid upon each of them in order to satisfy the owners of Loan Capital. That this crushing impost is not consciously perceived, is simply due to the fact that it is split up and distributed in such a way, that it is almost impossible to check or trace it, and that all kinds of roundabout ways and tricks are utilised, which make it quite impossible for the ordinary man to discover the source of his misery. The Loan Capital, which burdens our land, sucks in its interest by raising the rents of tenements, workshops and business premises, by increasing the price of food-stuffs and other necessary commodities, and by other similar indirect methods. Thus, the productive worker is not directly conscious of this impost, but feels only an inexplicable pressure on all his business activity. He sees that, in spite of all his effort and industry, the fruits of his toil disappear out of his hands, without his being able, at the same time, to discover any satisfactory explanation of this. In spite of all his toil, he cannot make any advance and prosper, becomes discontented with his lot, and vents his resentment in all directions, mostly against those, who are quite innocent of his hard fate. He complains about the high taxes and rates, which form only an insignificant particle when compared with that impost — the interest on Loan Capital.

[Page 23]

He grumbles about the increasing cost of living, of rent, of food, of clothing, and of other things, including “bread-usurers” and bad government, and does not seem to have even the faintest idea, that it is just this invisible impost of the interest on Loan Capital, which is oppressing him by making everything dear.

Thus, this modern system of creating capital, by casting an intolerable burden on the entire national life, produces universal oppression and consequently discontent, which is causing an ever-growing resentment between the various classes, which compose the community, without the oppressed people being at all clear as to where the source of the oppression really is.

***

It is not very probable that the Hebrews invented that work of art — the loaning-out of capital against interest; it is quite likely that it was known and practised before their time.

It is quite certain, however, that they first introduced this branch of business to us in Germany, and, supported by the prohibition against practising usury, enforced by the Christian Church against its members, promoted and developed it to an extraordinary extent. Owing to their peculiar dexterity in always attracting to themselves again the money, which is in circulation, they know how to produce a constant shortage of money amongst the people. In this manner they compel the productive classes to borrow, and to continue borrowing.

The money, which has been gradually collected by commerce and other means, leaves the hands of the Hebrew, for the most part, only as Loan Capital, and continuously creates for him fresh circles of people, pledged to pay him tribute.

Is it then really such a great blessing for a nation if it can be shown, that the Hebrews, living in their midst, possess thousands of millions of marks in the shape of Loan Capital, for which the productive class have to find the interest? What does the saying now mean: wherever the Jews turn, there appear new riches, new capital? Should one not, before all other things, state emphatically: there arise, to a terrifying extent, fresh debts?

[Page 24]

It is not the real wealth of the nations, which is increased by the Jews, but their debts and obligations, which, under the deceitful name of “mobile capital”, accumulate until they amount to sums of incredible magnitude, but which are in reality, only a phantom possession — an imaginary value.

We read, with aversion, the descriptions of the persecutions of the Jews, which are said to have taken place in the Middle Ages: if these were, in all cases, as many people imagine, can be left an open question; at any rate, one ought to explain conscientiously, what led up to these persecutions, and what was the real cause of the same. We can read, in every record, that it was by no means a religious hatred, which incensed the citizens against the Jews, because at all times and in all countries, a remarkable tolerance has been displayed towards the religious rites of the Jews, some of which rites are of a very peculiar nature. No one has prohibited their noisy method of praying; no one has disturbed their Sabbath and Passover festivals. Nobody has prohibited even their Purim, their festival of revenge, which they still celebrate annually, with unquenchable thirst for revenge, in recollection of the massacre of 75,000 Persian enemies of the Jews, by the direction of the minister Mordecai more than 2,000 years ago. What really incensed the people against the Jews were the insatiable hunger for interest, and the unchristian like usury of the latter; by reason of this diabolical greed for money, which stopped at nothing, this slinking, alien race became so repugnant to the ordinary German man, that he considered the Jews capable of anything.

As has been already stated, during the time when the influence of the Church was predominant (from the 11th till the 18th century) Christians were forbidden to practise usury; only the Hebrew was allowed to do this. Thus it naturally came about that everyone, who wanted to borrow money, was obliged to go to the Jews. According to the law, the Hebrews were aliens and on sufferance, and their sojourn, in either town or district, was only permitted when a tax (“Jew-tribute”) had been paid to the ruling prince or potentate; but it was precisely this arrangement, whereby the mild or stern treatment of the Jews depended essentially on the attitude of the ruling house, which relieved the situation to an extraordinary degree for the Jews living in the Empire, which was, at that time, split up politically to an endless extent.

[Page 25]

Generally speaking, the legislation was very considerate, and allowed the Hebrew to devote himself wholeheartedly to his favourite occupation, viz traffic in Money, and to claim unheard-of rates of interest for his loans. A rate of interest of 30 — yes, even of 50 and 60 per cent per annum, was already known from the 12th to the 15th century, and was so well-established during the 16th and 17th centuries, that it was regarded as nothing out-of-the-way.
This arrangement, whereby the mild or stern treatment of the Jews depended essentially on the attitude of the ruling house, which relieved the situation to an extraordinary degree for the Jews living in the Empire, which was, at that time, split up politically to an endless extent.
Under these circumstances, and owing to the scarcity as well as to the extraordinary fluctuations in the value of money throughout that period, it was an easy matter for the Hebrew always to collect all the money again into their hands, and to force the remaining citizens to raise fresh loans.* A particular trick facilitated the obtaining of an exorbitant rate of interest. Even when the rate of interest was moderate, the debtor had, for the most part, to pledge himself to pay back his debt on a fixed date by weekly or monthly payments of interest.

——————–

* “At the end of the 14th century, the social position of the Jews deteriorated, chiefly on account of their arrogance and usuriousness. Up till then, they had been respected, were qualified to own landed property, and were appreciated as being necessary for the development of the towns. They had, in some instances, even found an entry into the municipal bodies, for instance at Cologne and Worms. In many towns, the highest admissible rate of interest reached 86-2/3 per cent for the year! Ludwig of Bavaria (1314-1347) decided, as a particular favour for the citizens of Frankfort, that the Jewish rate of interest was to be restricted to 32½ per cent. Since the canonical prohibition against the lending of money for interest was enforced sternly and universally against Christians, and the cloisters no longer loaned out money, the money-business remained almost exclusively in the hands of the Jews for a long period.” (Dürr and Klett) History of the World II, page 139) — “Thus a regular monopoly of usury by the Jews established itself, which was only broken into in the 18th century, to the extent that, towards the close of that century, it was permitted to charge generally a 5% rate of interest.” (Rich. Schröder: “Deutsche Rechtsgeschichte” II, 15, [German History of Law II, 15].

———————

[Page 26]

In case he was unable to keep to the appointed date, he was bound by the terms of his bond, to pay double the rate of interest from that time onward; often indeed, the whole debt was doubled. The well-meaning debtor, who had the best intention of paying off his debt at the appointed time, entered into such contracts with a light heart, in the certainty that, at the appointed date, money, from other quarters, would be at his disposal. The Hebrew, however, who had a complete understanding with his fellow-tribesmen, and knew accurately what call there was for money, and how much there was in circulation, took good care that his debtor did not get the expected money at the appointed time, and thus he compelled the latter to accept the new and still more onerous conditions. The Hebrew only granted an extension of the term on the condition that his claims, both with regard to interest and capital, should be increased, and as, thanks to the cooperation of Jewish friends, of which we have already spoken, delay in the repayment of the debt was frequently repeated, the Jew was more successful then, than now, in entangling, by means of a comparatively small loan, a whole family in the bondage of debt throughout their lives, or even in expelling them from their house and land.

Thus there is nothing strange in the fact that, already from the time of Charlemagne, unceasing complaints about the Jewish usurer were directed both to the civil and clerical authorities.

The earlier peasant-insurrections also, were not due to the “Priests” and to the Nobility, but to money-lending Jewry; for example, the Peasants’ Rising at Gotha in 1391, and the Peasants’ Rising at Worms in 1431. Later — when the Jews had drained the extravagant and quarrelsome nobility of their riches, and the latter had made an alliance with the clergy to oppress poor “Hans Karst” *, with tithes and compulsory labour, the peasants turned against all three tormentors.

The German Peasant.

[Page 27]

In 1450 the cup-bearer, Erasmus von Erbach, an ancestor of the present Princes von Erbach (in the Odenwald), who personally was quite prosperous, raised his voice thus against the Jews:

“The poor man is robbed and flayed by the Jews to such an extent that it has become intolerable, and may God have mercy on him. The Jewish usurers settle down, even in the smallest villages, and when they lend five gulden, they take six-fold security and take interest upon interest, and yet again interest, so that the poor man loses all that he possesses.”

How well founded this complaint was, is proved by the testimony of all contemporaries.

Elsewhere it is stated that;

“Jewdom sits on the necks of the citizen and of the poor man, and is the cause of the rapidly increasing poverty”.

The Jews are referred to as “vultures”, who;

“do not desist until they have consumed the marrow in the bones, and reduced the citizen to beggary”. (Petition of the Frankfort citizens June 10th 1612).

Sombart also mentions in his conscientiously collected material a number of similar expressions of opinion, taken from the same period, which confirm what has been said above.

Thus, it was not religious hatred, which incensed the people against the Jews, but the actual plundering of the masses by a system of charging an immoderate rate of interest. The wealth which the Jews “brought into a land”, was thus of very doubtful value. It was a kind of wealth, which had a dazzling appearance in certain places, whilst everywhere else it produced only poverty and misery.

Thus: the Hebrews did not create new values in the shape of goods, and consequently, actual new wealth; they merely understood, in a masterly fashion, how to obtain possession of the prosperity of other people; they did not produce any new possession, but only brought about a change of possession.

What they produced was merely an appearance of wealth, which in reality consisted only of the debts of those people, who were not Jews.

[Page 28]

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IV – The International Connection and Secret League of the Hebrews

IX – How Sound Business Methods are Forced Out of the Field by the Jews

XVII – The Jews and the World-War; Concluding Words

________________________

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>> THE RIDDLE OF THE JEW’S SUCCESS – Part 02

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Version 4: Feb 11, 2017 — Improved formatting.

Version 3: Added chapter links and new cover image – Sep 27, 2014

Version 2: Added PDF file – May 12, 2014

Version 1: Published May 8, 2014

Posted in Bk - Riddle of Jew's Success, Jews, The International Jew | Tagged Germany, Jewish "Business Methods" | 4 Comments

THE RIDDLE OF THE JEW’S SUCCESS : I – Preface

Posted on May 7, 2014 by admin

The Riddle of the Jew’s Success

Chapter I

F. RODERICH-STOLTHEIM

THE RIDDLE

OF

THE JEW’S SUCCESS

Translated from the German by Capel Pownall

HAMMER-VERLAG / LEIPZIG

1927

—————–

From Metapedia

[http://en.metapedia.org/wiki/Theodor_Fritsch]

In 1883 he founded the Hammer Publishing House.

Fritsch held the publication rights to the German edition of Henry Ford’s work The International Jew.

Amazon Reviews

5 Stars

The power of Jewishness

By Gabriel Parra Ramirez on February 26, 2015

Impressive, revealing, the amazing power of conviction and self confidence of an entire people.

0 of 1 people found the following review helpful

5 Stars

Five Stars

By Ralph Brandt on December 6, 2014

The book was a fascinating description of a controversial subject.

5 of 5 people found the following review helpful

5 Stars

The best book on the Jewish Question

By Ulf Larsen on May 31, 2011

This is one of the great classics on the Jewish Question. It is especially insightful about the psychology of Jews.

5 of 28 people found the following review helpful

1 Star

If you like reading lies and misconceptions about Jews, and believe in the Protocols of the Elders of Zion, then this is for you

By Allyson Rowen Taylor “Allyson Rowen Taylor” on October 11, 2009

This book was banned in the USA and was suppossed to be banned by Amazon. It is a lie, a hate filled book that was used by White Nazi’s and anti Semites to make them feel superior and justify their hatred of the the Jewish people. It is a sick, hate filled book, that inflames blood libel and hatred of a people. It is a book that should be destroyed, as it has no place on the shelves of a library, unless you idolize Adolf Hitler , and the KKK.

2 comments

HolyRomanEmpire 2.0 3 years ago

“It is a book that should be destroyed, as it has no place on the shelves of a library”

Wait, who’s the Nazi here again?

Mark S. Edwards 3 years ago

Lies are all around us; why be discriminating?

Freedom of Speech still exists — though at a great price — in the USA.

11 of 11 people found the following review helpful

5 Stars

Part of the Riddle…

By Michael Santomauro “What sort of Truth is it that crushes the freedom to seek the truth?” on June 19, 2007

Part of the Riddle:

“I think the strongest anti-Semitism sometimes exists among Jews. To this day a German Jew often hates Russian or Polish Jews. There are German-Jewish clubs around this country that did not allow Russian or Polish Jews when they first started. Some have relented a little, but not all. I’m sure that when Hitler started, many German Jews didn’t mind what he did to other Jews. They didn’t expect him to turn on them. Isn’t it ridiculous? But if anti-Semitism can exist among Jews, why shouldn’t it exist among others?” — actor Kirk Douglas (neé Issur Danielovitch, son of Russian-Jewish immigrants), The Ragman’s Son – An Autobiography, p. 23 (Pocket Books: New York, 1989)

A Classic book you should read for research:

The Riddle of the Jew’s Success F. Roderich-Stoltheim (Theodor Fritsch)

Hitler’s Favorite book? Maybe! But definitely one of Hitler’s favorite writers. This author influenced the psyche of MILLIONS of people from the 1890s thru 1945. ESPECIALLY THE NAZI PARTY… He died in 1934. The book was sanctioned in Nazi schools. This book is translated from German by Capel Pownall in 1927.

Oddly, it was published in English in Germany!

THEN over 99% of this book’s inventory was burned by the allies after the war. Proof enough, of its power in making people think on the “Jewish Question”.

Needless to say, this book is extremely scarce. You will find the remaining copies at all the Ivy League Colleges and some major universities. It is too taboo to find it in a public library. One of the most politically incorrect research books you will ever read. Extremely well written…

Excerpt:

From the Preface:

“If there are riddles in the history of the nations, then the Jews most certainly present one of the chief instances; and, whoever has occupied himself with the problems of humanity, without advancing so far as the great problem of the Jews, has, so far as knowledge and experience of life are concerned, merely skimmed the surface of the subject. There is scarcely a field, from Art and Literature to Religion and Political Economy, from Politics to the most secret domains of sensuality and criminality, in which the influence of the Jewish spirit and of the Jewish entity cannot be clearly traced, and has not imparted a peculiar warp or trend to the affairs in question.”

39 of 44 people found the following review helpful

5 Stars

Excellent reading

ByAmazon Customer on October 12, 2005

This book is simply a godsend to the historian.

It helps illuminate the Third Reich’s rise to power, and the underlying beliefs held by many in that era.

Theodor Fritsch was among those writers in Germany who held beliefs that were popular by the National Socialists; and, perhaps for the first time ever, readers get to see a glimpse of the thought-train that led to the National Socialists’ ascension.

The translator did an excellent job in helping the curious understand the mindset that was perpetuated in Germany’s past.

Some people–perhaps, those who are a bit overly traumatized from being exposed to incessant propaganda relating to that time frame, living in the past instead of the modern age–may be unduly concerned about this book.

However, there is truly no need for one to be paranoid, as any rational person would treat this book as the intriguing historical curiosity that it is — and an extremely illuminating one too.

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Contents.

[Note: Clicking on the 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

IV The International Connection and Secret League of the Hebrews ………… 39

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

IX How Sound Business Methods are Forced Out of the Field by the Jews … 98

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

I

Preface

If there are riddles in the history of the nations, then the Jews most certainly present one of the chief instances; and, whoever has occupied himself with the problems of humanity, without advancing so far as the great problem of the Jews, has, so far as knowledge and experience of life are concerned, merely skimmed the surface of the subject. There is scarcely a field, from Art and Literature to Religion and Political Economy, from Politics to the most secret domains of sensuality and criminality, in which the influence of the Jewish spirit and of the Jewish entity cannot be clearly traced, and has not imparted a peculiar warp or trend to the affairs in question.

Indisputable as these facts are, it is nevertheless equally certain that Science, Literature and the Press, which concern themselves, not only in Germany, but all the world over, with all manner of valuable knowledge, display the utmost anxiety to avoid casting any light into the secret and mysterious sphere of Jewish influence. It is, as if a silent mandate had been issued, that the essential relations of life with Jewdom are on no account to be disturbed — that the Jews, in fact, are not to be discussed. And thus, one is entitled to maintain, that in no department of knowledge is the ignorance of our learned men so pronounced, as it is in everything, which is connected with the Jews.

If, however, the influences and activities, which the Hebrews exert upon the spiritual and political destinies of the nations, are of an extraordinary nature, one must finally supplement this recognised fact by the further recognition, that Hebrewdom avails itself of extraordinary powers and means to produce such results.

It is, in this respect, that the present book furnishes disclosures.

To start with, one point must be made perfectly clear: religious views and religious motives are excluded from this work.

[Page 5]

The author is completely neutral to the religious parties, and cannot subscribe unconditionally to any one of the same.

When Jews are spoken of in the course of this book, we are not thinking of a religious community, but rather of a particular people, a nation, a race. Consequently, whenever it would be advisable to avoid the use of the word “Jew”, on account of the unpleasant flavour or taint which invariably accompanies that expression, use has been made, to a great extent, of the names “Hebrew”, or “Semite”.

That the Jews, however, in spite of their dispersion amongst the nations, still feel, at the present day, that they are a special people and a special race, and that they feel themselves united more by their common blood and race than by their religious creed, is testified to by one of the most illustrious amongst the people of Israel.

Disraeli, who later on became Prime Minister of England, and was created Lord Beaconsfield, makes, in his novel “Endymion”, which was published in London in 1844, an influential, elderly Jew speak to a young man as follows:

“No one must treat the racial principle, the racial question, with indifference. It is the key to the history of the world; and history is only so frequently confused because it is written by people, who are unacquainted with the racial question, and ignorant of everything which has a bearing upon it. Wherever you find the same in operation, whether amongst communities, or, in the case of individuals, it has to be reckoned with. But, on the other side, there is no other subject again, which demands such a fine power of discrimination, or, where the principle, if it is not completely understood, may show itself to be as misleading as an Ignis Fatuus.

I find in Europe three great races with pronounced characters — the Germans, the Slavs and the Celts, and their behaviour is determined precisely by these distinguishing characteristics. There is, however, yet another great race, which influences the world — the Semitic. The Semites are, without question, a great race, for, amongst all the things in this world which appear to be true, nothing is more certain than the fact that they invented our alphabet.”*

* This has long been shown to be erroneous (The author.)

[Page 6]

“But the Semites, at the present moment, exert through their smallest but most peculiar family, the Jews, an extraordinarily great influence upon all affairs. There is no other race, which has been endowed to such a degree with obstinacy and talent for organisation. These qualities have secured for them untold possessions and immeasurable credit. As you advance in life and acquire a more extensive knowledge of business and affairs in general, you will find that the Jews cross your path and frustrate your plans, wherever you go. Long ago they stole their way into our secret diplomacy, and have become almost complete masters of it; in another 25 years they will openly claim their share in the government of the country. Now here we are dealing with races: men and cliques of men who are guided in their behaviour by their peculiar organisation, and a statesman must reckon with this situation. On the other hand — what do you understand by the Latin race? Language and Religion do not make race — blood makes it”.

At this juncture we shall only occupy ourselves with the signification and importance of the Jews in trade, that domain where they have laid the foundation of their power, and over which they are always extending their influence and authority in the endeavour to make a Jewish monopoly of it.

In his meritorious book: “Die Juden und das Wirtschaftsleben”, (The Jews and the Economic Life) Professor Werner Sombart is at pains to prove nothing less than that the economic destinies of states and nations stand in immediate relation to the wanderings of the Jews. What further conclusions he then proceeds to attach to this theory, can best be summed up as follows: to whatever spot the Jews turn their footsteps, there trade and culture at once blossom forth; but, if they withdraw, commerce decays and prosperity disappears.

If this fact also, as a fact, is not to be disputed, it still seems to me that the reasons, adduced by Sombart, to account for this phenomenon, do not satisfy. And, as his conclusions also appear to me to be unsound, I consider it necessary to supplement the work of this scholar, who depends almost entirely upon literary and documentary evidence, by examples and experiences taken from practical, everyday life.

According to the impression, which is left upon one after reading Sombart’s book, one might almost fancy that proof had been actually produced that the Hebrews were the real supporters of modern culture.

[Page 7]

Sombart speaks of the “Culture of Capitalism”, and endeavours to show how this culture rests preponderantly, or almost exclusively on the shoulders of the Jews. The perception, that humanity is extraordinarily indebted to the Jews with regard to Culture, has been vigorously and continuously propagated in more modern times, and may well have given rise to the opinion, which is widely held, that Culture and Religion have come to us mainly from the Hebrews, and consequently that the other nations owe an everlasting debt of gratitude to this Oriental people. In fact, in many quarters, it is actually maintained that all progress proceeds from the Jews, and that Culture without Jews is unthinkable. Such notions are, however, no longer tenable at the present day, by reason of our extended insight into the most remote periods of national history. One must remember that highly developed systems of culture have come into being in lands, in which a Jew has never set foot; that great systems of culture even existed at a time when no such thing as a Jewish nation had put in an appearance in the history of the world. The discoveries, made at the ancient seats of the Egyptian, Babylonian, and Assyrian nations, testify to this. The Aztecs, and the Incas in Peru as well, attained to a high degree of culture, and yet they knew nothing about the Hebrews. The culture of the Chinese and the Japanese gradually unfolded itself for thousands of years without the Hebrews contributing in the slightest degree thereto, for even at the present day, the Jew is only to be found as an isolated individual in China and Japan.

The strongly developed racial feeling of these nations knows how to keep him at an arm’s length. But, above all, what may perhaps be regarded as the highest and most exquisite blossom of culture, which humanity has ever brought to maturity — Grecian culture — developed at a time when Jewish influence was quite out of the question.

Thus, to hold up the Hebrew to universal admiration as the supporter of culture, is simply not admissible. On the other hand, it is conceded, that that, what is so commonly called “Culture”, at once acquires an acceleration in pace, as soon as the Hebrews lay hands on it, and that, under the influence of this singular people, the external appearances of Culture develop in an astonishing manner.

[Page 8]

Only, at this stage, we ought to make a finer distinction, and not call “Culture”, i.e., constructive work, what is really “Civilisation”, i.e., a refinement or polishing-up of the mode of living. The increase and enhancement of the forms of life, which proceed under Jewish influence, affect preponderantly the externals of life. Trade and business increase, production receives a powerful stimulation, the circulation of money and the amassing of capital become more conspicuous than was formerly the case. Life seems to assume a richer and more luxurious aspect, and an impression of universal prosperity and augmentation of real property is created. All this, however, must be included in the conception of civilisation, whilst real culture, which is the cultivation and encouragement of the highest human capabilities, the improvement of organic and moral arrangement, and the deepening of religious feeling, is more or less disregarded. In fact, it appears that these deeper, cultural values actually suffer injury by the externalization of all existence.

The dynamic conformity to law throughout Nature is not to be evaded even in human life; too much on one side always causes a deficiency on the other. It is not possible to develop extraordinary powers externally, without incurring a loss in internal values. We shall therefore be obliged, in order to treat this matter conscientiously, to throw light upon the highly praised enhancement of culture by Hebrewdom from other points than Sombart has done, so that this obvious phenomenon can be viewed and comprehended as a whole.

[Page 9]

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IV – The International Connection and Secret League of the Hebrews

IX – How Sound Business Methods are Forced Out of the Field by the Jews