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
The Influence of the Jew
Women exert an important influence upon the development of retail trade. It is they, who superintend, for the most part, the purchase of necessaries for the household; it is through their hands that the greater portion of the income, earned by the man, is returned into business life, and it is for this reason surely, not a matter of indifference to whom women entrust their custom.
It is now a generally recognised fact, that most women and girls give Jewish shops the preference. The apparent cheapness of Jewish goods might be brought forward as an explanation of this. Women — and even those women, who are by no means entitled to include thrift, in its true sense, amongst their other virtues — seem to find a peculiar pleasure in the mere idea that they have been successful in purchasing some article at a cheaper price than it is usually sold for — even when this supposed cheapness exists only in the imagination of the purchaser. Such women regard this result as being directly due to their own cleverness — in some cases, perhaps, even as a triumph of their own personal charm. For this reason, the shopkeeper, who, by exposing his wares in calculated disorder to be pulled about and hunted through, advances half-way to meet this fancied feminine capacity for ferreting-out and overreaching, will stand a far better chance of doing business than a rival tradesman, who prefers a conventional and orderly method. Women often require “chance goods”, and, for that reason, visit by choice those shops or stores, where everything lies jumbled up together, and where they imagine that they will be able to pick up something cheaply: they pass by the well-ordered shops, so, at least, is the admission of a domesticated woman, who knows her own sex.
By the cunning utilisation of this feminine weakness, the salesman is enabled to kill two birds with one stone; he confers a special favour upon his female customers, and saves himself the trouble of sorting out and arranging his rubbish, of which task his customers obligingly relieve him.
If, in addition to this, the same salesman knows how to create the impression that, overcome, as it were, by the personal charm of a female customer — and of her alone, he is prepared to part with some article under its proper price, he will infallibly secure her goodwill. And if, moreover, he is expert and nimble enough to flatter all of his customers in like manner, and to lead each individual on to believe that she has been especially favoured before all other customers, he will have no cause to complain of bad trade.
Our women are extraordinarily simple when confronted with any economic question, although they surpass men in many other matters, where cleverness and intuition are required.
They allow themselves to be perverted by the dazzling exterior of an object, and to be guided by the prospect of a momentary advantage, without taking any account of the further consequences of their conduct or action. They do not stop to ask whether they are supporting, with their custom, principles, which are unsound, and business practices, which are harmful, and are thereby depriving genuine and deserving tradesmen of their custom, perhaps forcing entire branches of industry into difficulties, promoting inferior manufacture, and, briefly expressed, imparting an ominous tendency to all business-life. All such considerations are foreign to them.
Possessing these particular failings, they come face to face with the natural disposition of the Jew, who is likewise the man who believes in and upholds the dazzling exterior and the momentary advantage. The Hebrew, who takes more pains to study the psychology of his customers than the trader of Aryan descent — because he looks for his return less in the quality of his goods than in the exploitation of human vanities and weaknesses — has always been able to detect these peculiarities in the feminine disposition, and has known how to take the fullest advantage of the weak side of woman.
As it is, his shop-window acts confusingly and disturbingly on the feminine mind. It is difficult to define exactly what the particular art may be, which the Jew makes use of in displaying his goods, so that the same have a more attractive effect upon the glances of the passers-by than the wares in the window of a tradesman, who is not a Jew. There must be some kind of affinity or connection between the capricious and abstracted nature of the average feminine mind, and the Jewish manner and touch when they exhibit or display anything; for the Jews most certainly do not show superior taste in the arrangement of their wares, and it is rather a bewildering jumble or an obtrusive thrusting-in-the-face of certain articles, which seem to excite and lure the female spectator. The Jew also tries to puzzle and confuse by marking up unusual prices. An article in the shop of a tradesman, who is not a Jew, which remains comparatively unnoticed at the price of 75 Pfennigs, can be prominently displayed in a Jewish shop at the price of 97 Pfennigs, and here it seems, all of a sudden, to create the impression as if it were in reality several Pfennigs cheaper than elsewhere.
At any rate, it is a matter of fact that the Jewish show windows exert an almost mesmeric influence over the great masses of curious and inquisitive people. But for all that, the Hebrew despises no other means whatever, by which he may achieve the same result. Calculating upon the herd instinct of the public, many of the larger Jewish businesses engage and pay people, solely for the purpose of walking to and fro on the pavement in front of their establishments, at such times as the traffic is at its height, and of occasionally stopping before the show-windows as if curious and interested.
Their example prompts others to imitate them, and businesses of this kind are always besieged by people. As soon as one of the hirelings separates himself from the throng, and enters the shop, the movement seems to become contagious, and others follow.
An unceasing and striking series of advertisements in the newspapers by the Jewish business-houses, also contributes to attract custom to their shops, and in this particular sphere of activity, the Jewish trader gives full rein to the obtrusiveness and heedlessness of his race. Doubtless such artifices ensure that Jewish shops are more extensively patronised than other establishments, but still they are not sufficient, to account for certain, almost unaccountable phenomena. It is rather the personality of the Jew himself, which acts upon so many women with absolutely forcible suggestiveness.
Without doubt, the well-known susceptibility of our women for everything “foreign”, has prepared the soil for this astounding Jewish influence. It is an absolutely incomprehensible fact to people from other countries, that representatives of our womanhood — from school-girls up to women in the forties — are to be found in large numbers, who comport themselves towards negroes as if the latter were of their own race and standing, and who behave in a downright shameless manner towards the various men of colour, connected with exhibitions etc.; and others again, in the colonies, whose conduct with respect to the natives discloses an unbelievable intimacy. A state of things, which, quite apart from the unrestrained sensuality involved, is a melancholy indication of a steady decline in national and racial self-respect. All this has reference to the relations, which — unfortunately — subsist between a large section of our womankind and the Jews.
And now it becomes necessary to step aside into a dark territory, which the majority of our contemporaries pass unsuspectingly, but which must be explored and opened-up in order to help to account for the unholy influence, which the Jews have acquired amongst us. Certainly it is a region, which a clean-living and conscientious man enters with reluctance, and it was long before I could make up my mind to lay it open to the public view. But as this book, by reason of the serious and economic matter which it contains, runs but little risk of falling into the hands of the young, the idle, and the pruriently inclined, it will not be dangerous, in the presence of mature readers, to treat with candour a subject, which, as a rule, is wont to shun all publicity.
As it is a question of the secret undermining of the moral and physical strength of our nation by the machinations of the Hebrews, undue sensitiveness in this respect may well be laid aside for once. Moreover, the discussion of this question cannot be avoided here, because it is necessary to a proper characterisation of the racial and ethical domain in which the Hebrew lives, and out of which sphere he moulds his life and carries on his business. In order that the chief features may be recognised, it will be best to cite some instances, selected from the experiences of daily life
As an introduction the following remarks are not out of place. The many thousands of single and married Jewish sensualists are causing such devastation amongst our young women, that from this quarter alone the ruin of our nation is assured, without taking into consideration all the other closely connected economic and social evils. So much can be learnt from a thoughtful perusal of the following pages. But, from my own personal observation there are many, in other respects experienced men, who are ignorant of these facts, or, who are ignorant at any rate of the extent and depth of the injury, which is being inflicted upon our nation; they simply proceed blindly on their way.
There is no doubt whatever, that the real nature of the Jew is completely unknown and incomprehensible to the great majority of the most educated people of to-day. They have had no opportunity to gain an insight into the more secret machinations of the Jew. Their acquaintanceship with Jews is confined, for the most part, to occasional and brief contact in social and business circles, and, since in this respect the Hebrew is wont to show his most harmless and agreeable side, there is little cause for wonder when one repeatedly hears, that the Jews are really nice, decent, amiable people. Others again, only know the Jew from flattering literary presentations of him, like “Nathan der Weise”, or Sir Walter Scott’s “Ivanhoe”, and are inclined also, to transfer their instilled and unquestioning reverence for the Biblical Patriarchs to the Jews of to-day.
And has not our light literature always been utilised in a most subtle manner, by Jewish authors, to convey an entirely misleading portrait of the Jew? With a cunningly calculated appeal to German susceptibility, Jews and Jewesses have been portrayed invariably as high-minded, innocent beings — as patient creatures, bearing their burden of “eternal pain”, because they have to suffer severely under the prejudice and unfounded hatred of the malicious Christians. Moreover, as our daily press and our literature are completely under Jewish influence, all personalities, who come into publicity, are appraised and judged accordingly as they show themselves well disposed, or the contrary, towards Jewdom. This circumstance has always formed the standard of criticism for Jewish authors, and is more the case to-day than ever. The consequence is, that from youth upwards, our dispositions are made susceptible to a false philanthropy, and become especially sympathetic to the “poor, innocent, persecuted Jews.” And, in riper years, “refinement” and “tolerance” both play a part in shielding the Hebrew of to-day from any unpleasantness, which he might experience on account of the mediaeval prejudice. Yes, we actually give ourselves trouble, not only to make all manner of excuses for the Jews, because of the illusory state of suffering, in which they are supposed to live, but even to assist them, and to further their interests whenever we can, just as if we had to make restitution for an ancient wrong, which our ancestors are supposed to have inflicted on them.
Such a sentiment does credit to our hearts — but what about our intelligence? All people, who are acquainted with history, and the actual facts of life, know perfectly well that the Jews have never emerged guiltless from the occasional disasters, which they have encountered, (compare page 25 and following) and that the tales of cruelties, said to have been perpetrated against the Hebrews, proceed, in many cases, from the imagination, and in others, from gross exaggeration. Thus, the so-called “Jew battles” of the Middle Ages were confined, for the most part, to an expulsion of the Jews, who had become far too numerous, from the towns and districts in which the economic pressure, directly due to their usurious practices and manoeuvres, had become unbearable.
As a tremendous clamour arises from the whole of Jewry, at the present day, whenever one of their race loses his life, or has even one hair of his head touched, one can easily understand how it is, that all incidents, in which Jews have figured as the injured party, have been so extravagantly described in history.
The only person, who really understands what the Jew of to-day is, must have had the opportunity to associate with him on intimate terms for years; but an opportunity of this kind does not offer itself to many. For the Hebrew is just as cautious on his side in the selection of his intimate friends as any intelligent German might be; and the latter knows instinctively, in spite of all conventional toleration, how to preserve a certain distance between himself and the Jew.
Of all the greater importance then, are the experiences of Jewish companionship, which we will now let our correspondent relate in his own words.
“I came, as a guileless youth of twenty, from a small provincial town to Berlin. Chance brought me into the company of Jews of the same age as myself. I was introduced by them into their family circles, and both saw and heard there much that came as a surprise to me. As the acquaintanceship with my Jewish friends became more intimate, opinions and sentiments were occasionally expressed in my presence, which secretly horrified and angered me. But whenever I attempted to remonstrate, I was met with such universal laughter that I began to be ashamed of whatever delicacy of feeling I still possessed.
In the circle of my more intimate Jewish friends, the conversation turned almost exclusively upon women and sexual matters; they preferred to boast about the various tricks and artifices, which they had employed, in order to seduce innocent girls; and, in no case, did any one of them display the slightest trace of being conscience-smitten.”
“It was regarded as a matter of course, that the female servants must be at the disposal of the men in the Jewish household. ‘We have just got a new servant’, announced one. — ‘Is she pretty?’ asked another.
‘Well, it is scarcely likely that my father would select anything bad for me’, was the answer. — One related with considerable ill-temper, that a servant-girl, who had only been a short time in his family, had rejected his advances; that his father, however, had very soon brought the girl to reason by saying: ‘Have I not engaged you as ‘general servant’? Very well, then! this is included in your duties!”
— And the universal assent of his listeners, proved that they all regarded the incident from the speaker’s point of view, and approved of the way it had been dealt with.
Many years later, after other events had combined to make me a convinced opponent of the Jews, these first and lasting impressions of my early manhood came vividly into my mind.
I had, without success, repeatedly endeavoured to convince a well-known educational reformer of the injuriousness of the Jews. He was too much of an idealist, and was too remote from practical, every-day life, to be susceptible to the influence of commercial, economic and political facts. According to his opinion, all hostility to the Jews arose from the incapability and envy of the “Christian” business-people, who did not feel able to compete with the “superior” Jew. In order to bring him down from his Utopia into a sphere, in which every man, who had any regard for morality and decency, would find it difficult to control his anger, I related to him some of my past and recent experiences as set down in the chapter on “Jews and Women.” Still, even these made no impression upon him; he regarded them either as incredible, or, at least, as grossly exaggerated.
After the lapse of considerable time, he called on me again, and made the following admission:
“I must confess that I have become convinced, that the descriptions, which you gave me, of the relations between Jews and women are believable. At Munich recently, a passenger got into my compartment, and I soon recognised, in the course of conversation, that my companion was an educated Jew in very comfortable circumstances.”
“He might have been either a merchant or a banker. The conversation happened to turn upon the servant question, and he exclaimed: ‘At last, thank God, we have again found a nice and proper kind of servant girl.’ When I asked him if it was difficult to get servants in Munich, he replied: ‘There are servant-girls enough to be had, but when I engage a girl I have my own particular conditions. I have a son, who is fifteen years of age, and one of my conditions is, that he shall have free access to the girl.’”
The relater continued:
“I could scarcely believe my ears; my heart almost choked me, but I managed, with an effort, to assume an appearance of indifference, and asked: ‘What does your wife say to this?’ The reply was: ‘What should she say? my wife is a sensible woman. Is it likely that she would wish the boy to have intercourse with unclean, street prostitutes? It can only be a source of satisfaction to her, that her son should have access to a clean and healthy girl in his own home!”
Our educational reformer was still more shocked at this answer than he had been at the first; but it had at last dawned upon him what a world-wide gulf lay between Jewish thought and Jewish perception, and ours.
But how few of those sentimentalists amongst us, who are always disputing and denying everything, of which they have not had any personal experience, have such a drastic opportunity of refuting their Nathan-like views of the Jewish character? One recognises one fact: the education of the Jewish youth is a very different process from that of the German. Is there any cause for wonder, when boys, growing up into manhood, continue to extend the experiences, which they have gained in the manner described above, so ruthlessly in every direction, that they become accustomed to regard every female, who, according to their view, is socially inferior, or who may be dependent upon them for a living, as an instrument for the gratification of their lust? Anyone, who does not shrink from the only conclusions, which this summing-up of the situation will admit, cannot be astonished at the racial degeneration, which is making itself only too visible by the countless thousands of illegitimate and falsely-legitimate children, resulting from this Jewish-German sexual intercourse; and the easily-recognisable mixed-type, to be found amongst the populations of Berlin, Frankfort, and other cities and districts, which teem with Jews, will not come as a surprise and shock to the honest observer.
And, keeping pace with this, is the appalling decay of the national character, which is the inevitable consequence of mongrelising the race, and which invariably means national ruin. A nation can save itself from moral lapses and relaxation; but never from racial decay. Ancient Rome is a historical instance of the former case, France of the latter.
The lascivious impudence, displayed by the Jewish youth especially towards female employees in business-houses, in dancing-establishments, and in restaurants, and generally towards females of no social pretensions or devoid of all worldly experience, is only too well known. Neither married women, nor girls, scarcely emerged from childhood, are safe from the importunities of the most conscienceless of these fellows, and an unending succession of cases of this nature occupy the police-courts, and would soon attract the attention, even of the most stupid, if the names, nationality, etc. of the criminals were not intentionally and systematically suppressed in all the newspapers. It is a fact, confirmed by many police-court cases, that Jews violate, for preference, maidens, who are so young that they are only to be regarded as girls, and even children.
For these unnatural offences a kind of authority is actually to be found in Talmudic literature; for a Talmudist Rabbi endeavours to prove, by going into details, why a girl of three years of age is fit for sexual intercourse.* Berlin, at the end of the “seventies” in the past century, was the real field for conducting observations of a very convincing nature. The advance of Jewry was at that time extraordinarily in evidence.
The fraudulent manoeuvres on the Stock Exchange, during the so-called “promotion years,” had brought enormous wealth to the Hebrews, who forced themselves to the front in all directions, in society as well as in public life. Even then, one could not avoid seeing what was a deeply humiliating sight for every honourable German, namely, splendid specimens of German womanhood hanging on the arms of Jews — and even then not enjoying, at least, the respected position of a married woman.
* Compare Fritsch: “Der falsche Gott”, (Evidence against Jehovah or Jahwe.) 5 Edition (1919) page 77.
Dazzled by the flash appearance and behaviour of Hebrews, who have amassed wealth in every conceivable manner, and allured by the most cunning methods of seduction, countless women, well qualified to be the mothers of the nation, fall victims, year after year, to the Jews, and descend to the level of purchasable commodities. Prostitution always flourishes luxuriantly wherever the Jews live and have lived; it is a matter of common knowledge, that a notorious law-suit scarcely ever runs its course without implicating one or more Jews, either as “friend,” seducer, usurer, cheat, or receiver of stolen goods. The Leyden Papyrus, which dates from Egyptian antiquity, as well as the Old Testament, refer frequently to Jewish sexual excesses.* The Jew, as Oriental, is a supporter of polygamy, or, as the well-known Jewish author, Max Nordau, (Südfeld) expresses himself, “is not a monogamous animal.”
If he happens to live in countries, where monogamy alone is legal, and conforms outwardly to this law, he can always find plenty of ways of evading it in order to indulge his oriental proclivities. Jewish married women place no obstacles in the way of their husbands in this respect, whether it is because the idea of polygamy is something innate in them, or because they derive a secret satisfaction from seeing the women of a foreign race — rivals in a double sense — in a state of complete subjection to their husbands. With regard to the phenomenon, it is interesting to establish how occurrences of this kind are judged by Jewesses.
In the “Lit. Echo” (1912. Number 3) the Hebrew woman, Anselma Heine, deities her racial companion, the author Jacobowski. In the course of her article, she treats of his love affairs, and expresses herself in connection therewith as follows:
“Suddenly I discovered in him the ancient typical trait of pain, peculiar to his race. He experienced a vindictive rapture in displaying his power over women, and never indicated the plebeian with more scorn than when he boasted, how he had subjugated the elegant wives of the blonde nobility by brutal force.”
* Compare: “Handbuch der Judenfrage” (Handbook of the Jewish Question) 26th Edition. Page 240.
— Only let anyone try to imagine to himself, if it could be possible, that a Christian authoress would announce to the whole world, with such a voluptuous thrill of veneration, confessions, like those above, of the sexual triumphs of a fellow-countryman over Jewesses.
And still one more instance of this kind. — The publishing house, Velhagen and Klasing, of Bielefeld and Leipzig, which has gradually built up a sound literary reputation by the loyal and strictly evangelical inclination of all their publications, and especially as publishers of the family paper, “Daheim”, has been issuing for about the last twenty-five years, the “Monatshefte” (Monthly Numbers) which form a periodical of interesting contents, edited by H. v. Zobeltitz and P. O. Höcker, and which of late has been giving preference to novels from the Jewish pen. The following noteworthy passage, concerning the Jewish hero of the story, is to be found in the novel, “Der Tunnel”, by the Jewish author, Bernard Kellermann (Fürth), published in the periodical.
“S. Woolf was a perfect specimen of a gentleman. He had only (!) one vice, and he concealed it carefully from the outside world. It was his extraordinary sensuality. The blood began to sing in his ears as soon as he caught sight of a young and pretty girl. He travelled at least once every year to Paris and London, and had his ‘friends’ in both cities. From these expeditions he occasionally brought back ‘nieces’, whom he transplanted to New York. The girls had to be young, pretty, and blonde! S. Woolf avenged (!) in this way, poor Samuel Woolfsohn (his father) who, years before, had been hopelessly driven out of the field, so far as all good-looking women were concerned, by the competition of stalwart tennis-players and large monthly cheques (!) He took his revenge on that blonde race, who had formerly spurned him with their feet. And, above all, he recompensed himself for the privations of his youth.”
Thus, the cynical debauchee, who comports himself with “blonde girls” as if they were nothing more than so much “human flesh”, captures them, enjoys them, and then flings them on one side, is, according to Jewish notions, the “pattern of a gentleman”! And then this foolish idea of revenge: because old Woolfsohn could find no favour in the eyes of German women, is that any reason why his son should revenge himself on other women of the blonde race?
Has not the Jewish author here, by mistake, revealed too much? — Accordingly it is not inclination, or mere sensual desire, which attract the Hebrew to the blonde women, but rather — Hate and Revenge! He desires to ruin and dishonour as many of these females as possible, whether they stand in any sort of relation to his scheme of “revenge” or not, and thus procure retribution — for what? — for a wrong existing only in the Jewish imagination, which is clouded with conceit and hatred.
Verily, logic of this order can only flourish in the swampy carnal-mindedness of a people, who celebrate today, just as they celebrated more than 2,000 years ago, with songs of triumph, the remembrance of the massacre of those 75,000 Persians, who fell victims to the lust for revenge of the strumpet Esther and her cousin Mordecai.
But — without doubt — the real motive for the feeling of revenge lay, as far as the Jewish “gentleman” was concerned, in the concluding sentence: “he compensated himself for the deprivations of his youth,” by dishonouring, with the help of his money and all the tricks of the professional seducer, as many women of the blonde race as possible: and the incarnate hatred sweetened his triumphs.
And what about the “ancient, typical trait of pain in the Jewish race” — “the eternal pain of the Jews” of Heine, Jakobowski and company? It is nothing but the mortification of Mephistopheles that he is not left at liberty to do exactly as he likes; the mortification of Shylock when he is prohibited from mutilating his business rival in order to gratify his demoniacal hatred. This pain, born of hatred and insolent pride towards everything that is not Jewish, is certainly an ancient inheritance of the race, and one of its fundamental and lasting characteristics. The Jew disguises or conceals it under the appearance of melancholy, whereby he deceives simpleminded people so long as he has not the opportunity to, or dares not exhibit his real nature; it discloses itself as insolent sensuality or ruthless rapacity, when it feels that it is safe enough to step, unveiled, into broad daylight.
Woe to those, who allow themselves to be deluded by the harmless exterior; and may shame and disgrace descend on all who assist the Jew in deceiving the rest of humanity as to the true nature of his “pain” and “revenge”.
What kind of spiritual offspring this “typical, ancient pain” of the People of God is, is disclosed in a poem, published in the Jewish periodical, “Die Aktion” (February 1913), from the pen of a certain Paul Meyer. Perhaps it may open the eyes of a few, here and there, as to the thinly-veiled “ultimate aims” of Jewdom.
THE MERRY SONG OF THE VAGRANT AHASVER.
Behold! I am a man rooted to no spot,
A man unwedded to any environment:
The narcosis of home-sickness
Does not drive my heart into my breeches,
For I am proof against grief.
If you drive me from your thresholds,
I still remain more sought-after than anybody else,
Your cries of envy resound,
For I drink at your fountains,
And I weigh up your values.
The sleek skin of my soul
Conceals what I have expiated as a beggar,
Still, my booty mounts up
And, your brides call joyfully to me
— me, the refuse of a foreign desert.
Yawningly you exhale your tobacco-smoke
As you honourably digest your meal,
But I am a clever juggler,
And I know how to excite your vices
So that they develop to the utmost.
Thus I continue to play the game
Of my mature insolence,
The strange, very subtle, final aims
Of my Asiatic blood,
Which are hidden from you!
It is a fact, that the Rabbinical doctrines of the Talmud deny the right of the Jewish wife to raise any objection to the intercourse of her husband with women, who are not Jewish, even though the latter may be married. The circumstance, that the marriage of those who are not Jews is, according to Rabbinical perception, not to be regarded as marriage but “as no better than the living-together of beasts”, is confirmatory of the above. According to Talmudic doctrine those, who are not Jews, are not even to be regarded as human beings, but only as “animals in human shape.” (compare page 57).
A perception of this kind accounts for a whole series of Jewish views, which would otherwise be enigmatical to us. An animal has no moral rights, and consequently Rabbinism does not recognise any moral duties on the part of the Jew towards those who are not Jews. A beautiful woman, who is not Jewish, is nothing more than a beautiful animal in the eyes of the Jews, and therefore the individual Jew is at liberty to do with her as he likes. In any case there is no necessity for him to trouble his conscience with what becomes of her.
Now and again, one hears the voice of a superior type of Hebrew, frankly admitting and disapproving of this shameful behaviour on the part of their racial companions towards women, who are not Jews. Conrad Alberti, (Sittenfeld) for instance, writes as follows, in M. G. Conrad’s “Society” 1889 No. 2, after he had spoken of Jewish intolerance towards those who are not Jews:
“The only exception is the sexual intercourse, and especially the behaviour of rich, young Jews towards girls of the poorer class, seamstresses etc. This reaches an incredibly low level of cynical brutality, and one to which I have never seen young men sink, who belong to the Christian faith. The latter, for the most part, still preserve some lingering traces of shame in the presence of the opposite sex, but, in the case of our young ‘jobbers’ of the Stock Exchange, not a spark is to be found.”
The thousands of girls who, year in and year out, come to their ruin in Jewish business-houses and in Jewish families, could provide terrible evidence that the honest admission, quoted above, is founded upon fact. Certainly the objection is justified, that employers and people in positions of authority, who are not Jews, frequently abuse their position in the same shameful manner; but in all cases of this nature a characteristic difference always distinguishes those cases, where the culprit is a Jew, from those where he is not. And this difference lies in the attitude, which Jewish women take up towards such conduct on the part of their men-folk.
When confronted with the complaint of a servant-girl, that the “master” or “young master”, is annoying her with his attentions, a German married-woman will, in ninety-nine cases out of a hundred, prepare a very bad time indeed for the men of her household, and will replace the girl by one less dangerous. It is far otherwise with the Jewish wife or mother. She not only shows herself “tolerant” to her growing-up son, but overlooks as well the weaknesses of her husband, and actually assists him to attain his object — thus following the example of Sarah — by advising the girl, in her own interests, to yield to the desire of her pursuer.
In one particular instance, the words were repeated to me, with which a rich married Jewish woman received and disposed of the complaint of her pretty housemaid, that the master of the house was persecuting her with his attentions. Smiling almost sympathetically, and with a goodwill, which had something motherly about it, the mistress of the house spoke to the girl:
“What a foolish child you are! You are young, and you are pretty; if you leave and go into another house, there will be men there also, and they will also pursue you with the same object. And if you again leave your place and go to another, it will be the same there as well. Men are like that; a pretty girl is never free from pursuit. And at last you will yield. — Be sensible, and remain here; my husband is rich and can pay you well!”*
* It is well known to the inhabitants in Berlin, that, in consideration of a special payment, many registry offices for servants dispatch all good-looking country-girls, who apply to them for situations, exclusively to Jewish households.
In the case mentioned above, the girl possessed character enough to at once take her departure, but how few others would be strong enough to resist such plausible argument and insidious temptation? They fall victims to the Jews, and preserve silence concerning their shame. Moreover, the Jew is astute enough to flatter the vanity of the girl by timely presents and liberal treatment, so that those who have fallen, after they have once lost the first sense of disgrace, find little difficulty in speaking in glowing terms of their Jewish employers.
This story may surprise some readers on account of the peculiar attitude assumed by the Jewish married-woman, but this fact is nothing new to anyone acquainted with the circumstances; and, quite apart from the Talmudic perception, to which attention has already been called above, this behaviour arises out of another and absolutely materialistic frame of mind.
The Jewess knows only too well, that her lascivious husband will not be satisfied with intercourse with only one woman. Accordingly he will seek opportunities away from home. This, however, is generally expensive, and carries, moreover, dangers in its train — not the least of which are those affecting health. The astute, saving Jewess reasons thus with herself:a healthy servant-girl, who is paid a few thalers more than the usual wages, and who receives an occasional present in addition, is the cheapest expedient for appeasing the lewdness of the husband: and, of course, danger of infection is greatly reduced. —
[Image] A teacher showing in biology class the physical differences between Germans and jews.
It has already been intimated above, that the personality of the Jew exercises a remarkable, even a puzzling influence over many women, which can be described as suggestive and will destroying. When, during the past nineties, this subject was, for once in a way, treated to a public discussion in the periodical “Deutsch-sozialen Blättern”, personal experiences and observations, confirming this influence, poured in from all sides.
Powers are seen to be at work in the background, which one is tempted to call demoniacal, and there is an unnatural sensual stimulation, which apparently robs the victim of her reason.
The rôle of “enchanter”, which one otherwise assigns to the female, seems in this case, by some inexplicable means, to be transferred to the opposite sex. And this power must be described as unnatural and disquieting, because the woman, who is accessible to its influence, appears to succumb literally without showing the slightest trace of resistance.
Amongst the communications already mentioned are the following, which have been selected as particularly characteristic. A lady describes what was actually observed on several occasions:
“A somewhat shabby-looking Jew met a respectable middle-class woman. He glances at her, she stops, remains standing as if rooted to the spot, looks round after him and finally follows him. — Much the same thing happened in another street, where a red-haired Jewish clothes-dealer was standing at the door of his shop. A respectable young female, in fact scarcely more than a school-girl, passes by, and the Jew catches her eye or whispers something to her; she stops suddenly as if shot, and remains before the next shop-window, her gaze fixed on the Jew. It is not long before she follows him into his shop.
An old and ugly Jew called, ostensibly on business, at the house of the young widow of a merchant, who had but recently died. She admitted him again the same evening, and allowed him to spend the night with her. She came from a good family, and was educated and refined; he was a repulsive old fellow, devoid of refinement.”
The lady continues:
“The question arises: are, perhaps, secret Talmudic arts at the bottom of all this? — It is said that many Jews have brought their art to such a pitch that they can, with one glance, cause a female to quiver and tremble just as if she had received an electric shock. — A lady, who had allowed herself to be implicated with a Jew, gave the following account to her family as soon as she had regained her senses: the first time when the man spoke to her, and gazed at her with his penetrating dark eyes, she felt stricken to the core, and from that hour she had been drawn as if by an irresistible force to him; that he had appeared to her in dreams, etc . . .
Who is going to solve this riddle? Is it the look (perhaps that which the Italians call ‘jettatura’) or is, perhaps, the extraordinary Talmudic knowledge and experience of life acquainted with secret alterations in relations — with certain mysterious, sympathetic forces?
Or must we, in these cases also, take into consideration Jewish energy, whereby the Jews have perhaps learnt how to dominate the mind of the female?”
As a matter of fact, in such cases as these, one is confronted with something obscure and mysterious, which must be made clear at all costs. The great majority of the countless girls and women, who have fallen victims to Jewish seducers, relate afterwards that they were driven towards them, as it were, by some unknown evil power.
Unquestionably many Hebrews utilise hypnotic powers in order to render women submissive to their will. A correspondent, writing from Triest, on the 16th of July 1913, announces:
“The authorities here have just succeeded in arresting a certain Ziffer, who had abducted a 19 year-old girl of noble descent, and daughter of a great silk manufacturer, after he had previously hypnotised her. It is said that, two years before, Ziffer had abducted the wife of a Breslau sugar-refiner by employing similar methods.”
Further, one read in the Berlin papers of July 20th 1913:
“The tragic fate of a young girl, who had been robbed by a marriage swindler of all her savings, and who had committed suicide in her despair, was revealed yesterday in the course of a case, which came up for hearing before the 2nd Vacational Criminal Chamber of the Provincial Court of Justice. As the result of the enquiry, the fitter Frederick Ziffer was brought up on a charge of fraud. In April of the same year, the accused had made the acquaintance of the single woman, Johanna Simon, who had arrived in Berlin from her home a few days before, in order to take a situation as companion. Ziffer represented himself to the girl as an engineer, and promised, after a short acquaintanceship, to take her to South America and to marry her there, describing to her at the same time in glowing colours, the delightful life which would be their lot.
As the girl, who was a strict Catholic, had once stated, that she would not marry out of her faith, the accused, who was a Jew, pretended to be a Catholic also, and carried his hypocrisy so far, that he raised his hat ostentatiously every time when he passed a Catholic place of worship in the company of the girl. By all kinds of pretexts, he succeeded in inducing the inexperienced girl to part, by degrees, with her entire savings. When he had extorted the last farthing from her, and had, in addition, brought her to physical ruin, he let fall his mask, and became brutal and callous.
After the victim had given notice to the police, it came out that the accused had already deceived and robbed another girl in a similar way. — The Court, with regard to the proved bad character of the accused, sentenced him to ten months’ imprisonment. — The next day, the girl, who had gone to Hamburg, committed suicide in despair at her ruined life.
On appealing against his sentence, the accused had the incredible impudence to maintain that it was grief at his punishment, which had driven the girl to take her life. In spite of this, the Court actually reduced the sentence! The final judgment was six months and two weeks imprisonment.”
This is one example of thousands. — It was the custom, in the “dark Middle-Ages”, to safeguard the community against the repetition of a similar crime, by hanging the scoundrel out of hand. The occasional outbursts of outraged national feeling at Jewish misdeeds have been most erroneously described in our falsified historical records as “Jew-baitings”. For his “servitude” under German law, Ehren-Ziffer will know full well how to satisfy his “typical, primitive Jewish pain” by taking further revenge on the female section of the blonde race as soon as his mild punishment is completed. — And the men of the “blonde race?” Are they too “tolerant” and too “refined” to be any longer aware that the honour of the blonde women is also their own honour? — Just as in the case of Ziffer, one is also inclined to assume the presence of some hypnotic power, when one observes how even old and ugly Jews render young females docile and submissive to their desires. Many a story could be told, in this respect, by the small rooms behind the actual shops, into which Jewish dealers know how to entice pretty customers during the slack business hours, usually under the pretext of showing them some exceptionally attractive patterns or garments.
Feminine curiosity can seldom resist an invitation of this kind, and the Jew then has it in his power to create such compromising situations — for instance, by a further invitation to try the garments on — that the feminine nature proves too weak to resist any familiarity.
‘A respectable young woman, who had been enticed, in the way described above, into a small room leading out of the shop, became absorbed in the examination of some particularly beautiful patterns: hearing a peculiar rustling sound behind her, she turned sharply round and saw — the Jewish shop-keeper standing completely naked before her. With a cry of horror, she rushed out of the shop.’
But even if one is not willing to accept the theory of hypnotic influence, the weakness of women, when confronted with Jews, can be reasonably accounted for by other facts. Already in their own ancient writings, in The Old Testament and in The Talmud, the Israelites are described as a voluptuous and lewd people, who were addicted to the grossest sensual excesses. Lust and desire stand written on the faces of the Hebrews, and this is not without effect upon weak people of the opposite sex. But, above all, it is the complete absence of the sense of shame, which makes the Jew so dangerous to women, and which makes the game so much easier for him to play. The Rabbinical writings bear ample testimony as to the complete absence of all sexual shame amongst the Hebrews, by relating, unabashed, the most intimate affairs, and always in a manner as if the most harmless and ordinary topics were being discussed.
A particularly significant example, taken from the book of Benakhot 61a relates as follows:
“Kohana, as a youth, was the pupil of the wise Rabbi Rabhs. Observing one day that his master was engaged with a young and strange girl, he concealed himself under his — the Rabbi’s — bed. The Rabbi and his female companion came in, and laid themselves down, chatting and laughing . . . .”
When the woman began to utter cries of pain, Kohana called out from under the bed, making use of a Talmudic phrase:
“It looks as it the mouth of Abbas had never yet tasted food.” He intimated, of course, that the woman was still a virgin. The Rabbi answered: “Are you here, Kohana? Go away, it is not proper.” But Kohana replied: “It is only for the purpose of acquiring knowledge, Master; I want to learn from you in all particulars.”
That the pious books of the Jews consider such muck as this as fit for narration, is sufficient comment on the Jewish perception of morality and decency.
Hampered in no way whatever by ethical considerations, the Hebrew carries his lustfulness openly for all to see, and thus discovers and arouses latent, kindred feelings in the opposite sex. The nature of woman is adaptable; it acquiesces involuntarily and unconsciously in the actual feeling and way of thinking of the man, with whom she comes into immediate contact, and for whom she feels sympathy.
In proximity, to a noble-natured man, a woman will also preserve and uphold all her innate dignity and distinction; but, brought into close contact with a low voluptuary, she is just as much in danger of sinking to his level. Now the Jew has a peculiar knack of speaking of sexual matters, as if these were perfectly harmless and ordinary topics of conversation, and in this way he contrives to lull, or even deaden a woman’s natural sense of shame. In the vicinity of the Jew, feminine sensibility sinks to the lowest plane; one may even go so far as to say that each Jew transforms the women around him into prostitutes.
As he regards them merely as instruments for gratifying his lust, they, for their part, accept his appraisement of them, and no longer feel acutely that this appeal to their animal instincts is a gross affront, or, at any rate, do not resent it to anything like the same extent, which they would, if it were made by other men.
The late Professor of Natural Philosophy at Leipzig — J. K. F. Zöllner, who died in 1882, has preserved for us in a small brochure, the various tricks and frauds of the Jewish swindler, Glattstern. Some of these are worth repeating in the form of a contribution to this chapter.
Glattstern, an indigent Polish-Jew student, who, in addition was half blind, had somehow managed to gain a footing in the best Leipzig families, and to associate on the most intimate terms with the daughters of the same. He represented himself everywhere as a well-to-do man, and procured the means for playing the part, on the one hand by patent-swindles, on the other by instituting collections at the best social functions, ostensibly for charitable purposes, but in reality for his own pocket. He employed a trick, the main feature of which was to start a subscription by laying a bank-note for a large amount on the collecting salver, an example which prompted others to give lavishly; he then embezzled the proceeds. When he was sentenced by the General Court of Justice at Leipzig to six years imprisonment, he left the daughters of several wealthy families with the best prospects of becoming mothers.
Influential people must indeed have interceded on his behalf for, strange to say, he was pardoned after the expiration of two and a half years.
Amongst the especial exploits of this dissolute rogue must be included the following: he had provided a poor woman, whose husband acted at the same time as his private secretary, with the means to fit up and stock a small shop, in order to carry on a business in selling and repairing washing-garments. The main responsibility of the woman, however, was the engaging and employing of a number of young seamstresses and female apprentices, who worked in a small room, which was lighted by a sky-light, and which led out of the shop. Glattstern was accustomed to come, whenever he liked, whether in the daytime or in the evening, to send away the owner of the business on some pretext, and then to lie down with one of the girls on the sofa — in the presence of the others. After this had been witnessed several times through the glass roof by the neighbours, notice was given to the police, who then interfered.
This is not the only case, of which I have been personally informed, where Jews have satisfied their lust in the presence of other women and girls. And, strange as it may sound — each of those present, standing under the ban of this shamelessness, had accepted the occurrence as inevitable, and kept silent also concerning it, so long as particular circumstances did not lead to a discovery. Just as the mere glance of the snake is said to have the power of paralysing a bird with horror, so does the behaviour of the Jew appear to effect a complete paralysis of the senses in the case of the weaker minded females, and to blast them as it were with a curse, from which there is no escape.
Women of character and noble-mindedness, on the contrary, feel an unconquerable aversion towards the Jews and all that is Jewish, and, thanks to their fine instinct, they are conscious of the repulsiveness of the Jewish nature even when it escapes the eye of an observant man. On the other hand, weak and vain women succumb to the influence of the Jew as if bereft of will-power. In this case, it looks as if the conditions, governing the mixing of races, were playing a part. A being, who is racially clean and true to type, is keenly alive to the alienism and enmity of the Jewish nature, and avoids the destroyer either consciously or instinctively. In the case of the mongrel or mixed breed, however, all these fine instincts, as far as one can see, are extinguished, and, incapable of resistance, it becomes the victim of the enticer.
One can, if one chooses, discover a higher purpose at the back of these events. And that is, that the Jew has been sent, as it were, amongst mankind, in order to help to destroy and obliterate all who are feeble in their vital instincts, that is to say, all who are degenerate and of little value. An explanation on these lines might afford some consolation, if it were not a fact that it is precisely the most pronounced Germanic type of woman, which is most eagerly pursued by the Jew, and which eventually succumbs. As the Jew represents, in all respects, the exact opposite of the Germanic man or woman, he does so in this particular respect as well, and it is just the sexual contrast of both races, which seems to operate bafflingly and fatally.
At any rate, one can derive from the above considerations the firm conviction that if the Germanic and Jewish races are to live lastingly in close contact with one another, it spells doom for the former, and must lead inevitably to the decay and disappearance of Germanic ethics and racial characteristics.
Amongst the various methods of seduction, which the Jewish girl-hunter is wont to employ, preferably as a last resource, when he sees that he will not otherwise attain his object, is that of “betrothal” or “engagement”. It is simply incredible how infatuatingly the prospect of the “ring on the finger” operates on the disposition of simple and innocent women. But what power this method can exert, is known only too well to the Jewish snarer.
Two commercial travellers — a German and a Jew — were gossiping in an inn about another hotel in G . . . and doubtless considered that no one overheard them.
“I recollect”, remarked the Jew, “that I once went there years ago. Quite an interesting incident was the cause of this. I had ‘picked up’ an extremely pretty girl in the course of my railway journey. She was scarcely more than a school-girl. After a time she became very confiding in me, and we became engaged . . .” “Engaged?” asked the other astounded. “Well, yes, what one calls engaged”, continued the Jew, in a tone of amused indifference.
“I gave her a ring — I always carry several cheap little rings with me for this purpose. I then persuaded her to get out with me at the station at G . . . by telling her that we must solemnise our betrothal!” concluded the Jew, laughing, “and we then spent the night together in the hotel we have just been speaking of.” “And what was the end of it all?” asked the other. “God only knows,” replied the Jew, in his nasal, indifferent tone of voice, “she continued her journey the next morning. It is a pity, for she was a nice, little thing . . . .”
The Jew also does not hesitate to promise marriage, if it is necessary to make a formal promise in order to gain his purpose; he knows that, in any case, the matter cannot affect him seriously. As soon as he wishes to get rid of the girl, all that he has to do, is to acknowledge himself a Jew, and to declare with feigned distress, that all his relations are bitterly opposed to his marriage with a Christian. Under the supposition that the relations of the girl also, would refuse, in all probability, to hear of her union with a Jew, he plays the rôle of a man, afflicted with misfortune, and parts from the woman, whom he has deceived, assuring her that he will never forget, for the rest of his life, his one true love affair— only to begin the same game with another woman the next day. German girls, for the most part, are confiding and naive enough to accept such miserable subterfuge as something genuine, frequently even to defend the impostor against the accusations of others, and actually to bear in their minds an affectionate remembrance of him.
That section of the German Press, which occupies itself especially with social matters, remarked, after describing a number of cases of this kind:
“Is any law-suit of a disgraceful nature ever heard of in any law-court throughout the whole, wide world, without Jews being either directly or indirectly involved in the same, whether as seducer, keeper, inciter or in some such unsavoury capacity? Wherever it may be — we always find that it is the Jew, who is the most daring seducer, and to whom no one’s virtue, no one’s beauty, no one’s honour is sacred, when it is a question of the gratification of his lust. One is even inclined to believe that it is not merely sensuality, which impels him to this, but that he experiences a devilish and malignant joy in undermining moral feminality, and in dishonouring those, who would otherwise have been the respected wives of German men.
Shameless as he is by nature, he makes use of the circumstance that desire awakens desire, especially when it is displayed, brazen facedly — without the slightest trace of shame — for all to see. In sexual life, the animal appeals to the animal; and it is precisely in this respect where the lowest and most animal nature finds the best opportunity to display its power. Therefore, there is nothing to be astonished at in the fact that an animal-desire, proclaimed without the slightest restraint, must make an irresistible impression upon a weak and impressionable nature.
And there is still another psychological factor, which cannot be left out of account; an absolute lack of shame, which is openly advertised, deadens the sense of shame in others, and arouses shamelessness. One thing is quite certain, and that is, that one feels far less shame in the presence of the Jew, than in the presence of any other man. Why do the peasant, the mechanic, yes, even the land-owner, the officer, and — the clergyman, when they get into money difficulties, apply to a Jew rather than to a friend, a bank or a loan-office? — “One does not feel ashamed in the presence of a Jew!” This frequently heard phrase solves many riddles. And, as a matter of fact, one has many a transaction with the Jew, which one would anxiously conceal from the eyes and ears of other men; one does not feel ashamed in the presence of the Jew because the Jew does not know what shame is.
And to this cause also must be attributed the extraordinary faculty for bribery, possessed by the Jews. “Moral Nihilism”, i.e., the renunciation of any higher standards than those of money and enjoyment, is proclaimed with such imperturbable assurance by the Jew, that he is able — at any rate for the time being — to degrade the sentiments of others to his own low level.
This forms the base for the fearfully corruptive force exerted by the Jew, also with respect to feminality. The Jew allows no other feeling to come to the surface in his vicinity than a lust for enjoyment and profit. Is it then essential that he should possess any particular or especial power for this purpose? By no means! Wherever the lowest and crudest instincts appear unrestrained, it is impossible for anything, higher and more refined, to hold its own. The erroneous doctrine of the victory of what is better, in the “free interplay of forces”, leads in reality, step by step, to an absurdity.
Furthermore, it is extremely useful to the Jews that the superstition concerning the particularity and preferableness of the “People of God” is inculcated into us from childhood upwards, and it is precisely the female disposition, which clings more tenaciously to all superstition than the sober sensibility of the man. And, in addition to this, our women are given an entirely wrong idea of what constitutes the ideal man.
On the stage, the role of the lover is played, for the most part, by Jewish youths; in our romantic literature, which is now completely Judaized, the hero of the story is almost always a Jew, while the rule of the duffer, the dupe, of the altruistic seeker for the ideal is assigned to the German. Is it to be wondered at then, it the misguided taste and bewildered fancy of our young girls see, in every half-grown black-headed Jew-boy, the hero of a romance, and are ‘enchanted’ by his appearance? The general German folly, which makes a special point of admiring everything which is un-German and alien, also plays its part. We have, as a matter of fact, for decades encouraged a culture of what is oriental in the higher branches of literature, in the ladies’ journals and fashion-papers, in Art . . .”
It is, however, not only the honour and moral purity of German women, which are at stake; their physical health is likewise endangered. Whether it is that the peculiar nature of the Jew exhausts the female body to an unusual degree, or whether it is that physiological circumstances, connected with the act of circumcision, play some part — it is sufficient to state the fact, that women, who have been accustomed to have sexual intercourse with Jews, suffer from a variety of uterine disorders, and remain barren. Yes, one can go so far as to say: women, who have been accustomed to sexual intercourse with Jews, are lost to the other race. And, if enquiry is being made at the present moment to find out the causes of the decline in the birth-rate, there ought to be no delay in directing attention to the influence of this racial alien in our midst, who ruins the women, not only morally but physically, and who threatens, together with the widely-spread efforts to check conception, to become always more and more injurious to the community.
And it is not difficult to conclude from all this, that the Jewish race is the principal carrier of sexual disease amongst the other nations, which could not very well be otherwise, considering how unbridled their sensuality is. And even when he is afflicted with an infectious disorder, the Jew will still not place any restraint on his lust. One recalls the disclosures of young Jews, according to which, a fiendish kind of rapture is experienced by them in seducing — in spite of their diseased condition — what is, in all probability, still an innocent girl.
A terrible picture of such devilish cynicism was revealed in the course of a judicial proceeding in February 1904.
The trader, Julius Klippstein, married man and proprietor of a money lending business, which he carried on under the name of Jacob Weg, was brought up before a jury in the Law Courts at Munich. He was charged with perjury, and with incitement to perjury. Klippstein had attempted to induce the wife of a postman, who was under examination, on account of some other misdemeanour, and was one of his customers, to deny on oath the fact that Klippstein was, in the course of his business, in the habit of having immoral relations with her. Klippstein denied the fact. The woman, however, confessed eventually, in spite of the present of money, which had been promised to her.
The examination of Klippstein now brought to light, that it was a regular part of the daily proceedings for him to make immodest proposals to the female customers. The State Attorney had found out no less than 35 women and girls, who had come to their ruin through Klippstein. They all appeared in court as witnesses. Their joint evidence furnished the material for a terrible history; some cases were little removed from rape. Klippstein proceeded to sell up the goods and chattels of certain women who resisted his advances. He only postponed execution, and granted a longer period for payment, when the women yielded to his wishes. These unfortunate beings consisted, for the most part, of the wives and daughters of workmen and small officials.
As a consequence of his licentious mode of living, Klippstein suffered continuously from a revolting disorder, which he communicated, moreover, to the victims of his lust. His wife had been infected by him, and had had to undergo a severe operation; the cook in his own household, with whom he also had relations, suffered from the same disorder — and the same was the case with his seventeen year-old son, who had taken his father as a pattern. — Klippstein was sentenced to 1-1/3 years (!) imprisonment.
The social democratic “Münchener Post”, one of the few papers, which published this unheard-of history, as a public warning, stated also:
“During the retirement of the jury, the accused was busily muttering Hebrew prayers in his cell.”
Various divorce proceedings are the further consequence of this case. — The “Deutsche Handels-Wacht” had also something to report concerning the personality of the accused:
“Julius Klippstein had already been arrested and detained on a charge of rape, in his former domicile, Giessen, but had managed to secure an acquittal. After moving to Munich, he had carried on his business, scarcely for a year, when he entered into an ‘arrangement’ with his creditors, whereby the latter incurred a loss of 25,000 marks, and he then embarked on a fresh career of debauchery, which simply beggared description. ‘If you are nice to me’, he was wont to say to his female employees, ‘you will have a good time; but if not, I will make your life a hell.’”
“A girl, employed at the counter, who had energetically resisted his advances, and had, on that account, been disgracefully abused by Klippstein, complained to the book-keeper of the business, who told him, straight to his face, that he ought to be locked up. This, however, did not trouble that man of honour in the least. His customers, both girls and women, were assailed in the same way as the servants of his household and the employees in his business, and he compelled many of them, as mentioned above, to yield to his wishes, by threatening to seize and sell up the last of their belongings. Some things, which happened, cannot even be hinted at.”
The paper adds:
“Naturally we shall at once be accused of unfairly suggesting that what is an isolated incident, is of general occurrence, but we feel ourselves compelled to say that the case of Klippstein is more or less typical of certain kinds of business.”
At the same time the “Hammer” made the following remarks:
“It would be mock modesty to forbid the public examination and discussion of such disquieting excrescences as these. A danger lurks in the gloom of concealment, the effects of which are inconceivable as regards their range and extent. Anyone, who has affection for his nation, must open his nation’s eyes to such horrors. The great, public press has taken no notice whatever of these unheard-of occurrences — not even that section, which is fond of stepping to the front as the special guardian of the national morality and rights, and which otherwise makes a huge fuss over every trifling scandal. A remarkable confusion of moral conceptions dominates our dear public. When some rough words are spoken to a few recruits, and an exceptional blockhead amongst them happens to get a smack on the head, all the newspapers work themselves up into a state of fury, and inflame public opinion for weeks with the ‘incident’, and the Reichstag occupies session after session with the discussion of like occurrences. But when it is a question of criminal acts of the basest description, and the honour and health of numerous women and girls are at stake, everything is enveloped in silence. Why did not Herr Bebel, who is so ready to play the part of a censor of morality in his book ‘The Woman’, discharge some of his moral wrath in this particular direction? — Are not the majority of the victims the wives and daughters of workmen and minor officials? — We should much like to have an answer to these questions.”
The traffic in girls.
The Hebrew has made almost a principle of degrading woman, both in illustration and text, as well as in speech and in action. He dominates the stage — and now the cinema as well — with his insolent lasciviousness; the shops, where the most shameless books and pictures are sold, are kept by Jews (mostly under a Christian pseudonym), who are also purveyors of the worst kind of appliances for preventing conception and procuring abortion. So it is scarcely to be wondered at that the profoundest disregard for mankind in general, and more especially for young unmarried women, as well as the degradation of commerce to its lowest conceivable plane, should proceed from the Jew. We refer to what is known as the “White Slave Traffic”, and in particular to the traffic in young girls. It denotes the most infamous degeneration of the business instinct: trade in living human flesh, sale of souls for the sake of foul profit. It was reserved for Hebrewdom to develop this vile business, systematically and on a grand scale, until it grew into a vast organisation, which embraces half the world.
In olden times the slave trade was already a Jewish speciality. Not without good reason did the eminent Polish painter Henryk Siemiradzki depict the two slave-dealers, in his celebrated picture of ancient Roman life: “The Vase or the Woman”, with unmistakably Hebraic features. Even in the Carlovingian time, the slave trade was preponderantly in the hands of the Jews.* Thus, in conformity with the original state of affairs, the dealers in girls of the present day are, almost without exception, Jews: and this is admitted by the Jews themselves. On the occasion of a conference, which was held in London, during March 1910, protesting against the traffic in women, “The Jewish Chronicle” of April 2nd 1910, acknowledged that;
“the Jews in this particular sphere of activity far outnumbered all the other ‘dealers’”, and added;
“the Jewish trafficker in women is the most terrible of all profiteers out of human vice; if the Jew could only be eliminated, the traffic in women would shrink, and would become comparatively insignificant.”
* See Dürr and Klett “Weltgeschichte” (History of the World II, page 56).
If avarice and greed for profit occasionally tempt the man of Aryan race to engage in businesses of a doubtful nature, and if his sensuality also calls for many a victim, it is improbable that a man of genuine Aryan race has ever descended to such cold-blooded commercialism and malicious subtlety as is required to carry on the “White Slave Traffic”; if such has been the case, it is an instance of moral abortion.* Only by means of the Talmudic perception, which regards all who are not Jews, as beasts (see page 57), and more particularly so the women who are not Jewish, is it possible to find an explanation for the cold-blooded behaviour of the Hebrews towards women, whom they treat as if the latter were articles of merchandise. And, one is justified in asserting that the extent to which the Jew avails himself of cold calculation and cunning dissimulation, in order to entice young and unsuspecting girls into his trap, for the most part either by betrothing himself to them, or by promising them marriage or a good situation in order to induce them to run away from their parents’ home, and then, after “his passion has lost its novel force”, handing them over like ordinary merchandise to another, and surrendering them, beyond redemption, to ruin — would be practically impossible to parallel in the case of any man of Aryan descent (Compare the case of Ziffer on page 260).
As a Jew is always ready for the purpose, when it is a question of screening the pernicious activity of the Jew, so it is in this particular case also. All the exertions of “charitable women” and “social workers” on behalf of the miserable victims of the “White Slave Traffic” are rendered, for all practical purposes, null and void from the beginning, by the fact that Jews place themselves at the head of these organisations.
* One does not allow one’s self to be misled into regarding an unmitigated Hebrew as not being a Jew, merely because his name has a very genuine German sound. In the publication of the names of malefactors also, the Press is deceit itself. Every day it succeeds in “misprinting” an unmistakably jewish name so that it assumes the shape of a genuine German one.
In this way, every genuine investigation is held up.* For it is the aim and object of the Jews, always and everywhere, to weaken, emasculate, or to divert against those who are not Jews, any accusation, which might prejudice a Jew, until the gravest affair fades away into insignificance or is transformed into a comedy.
The literature upon this subject is copious enough to preclude any necessity here, of going into the more intimate details of this sorrowful business. One account alone, taken from actual life, is sufficiently eloquent to reveal all the ignominy of the conditions, and to provide testimony as to the long period throughout which this shameful trade has been carried on.
Otto Glogau’s “Kulturkämpfer” (Combatant for Culture) No. 3 of 1880, contains the following description of Rio de Janeiro (from the pen of a former German Consul):
“Could anything well cause us deeper shame, when we visit the wonderful capital of Brazil, than to observe that German and Austrian girls compose one of the largest sections of the local prostitutes?
Whole streets are occupied by them, and from open windows, in the most shameless fashion, they endeavour, in their native tongue, to entice passing men to visit them, and even in the numerous pleasure-resorts of the same city, one is pestered with their importunities.”
* Here is an instance, which is worth mentioning as significant of women’s work in this direction. There is an association in Munich, presided over by Princess Sulkowska, and called “The German League for combating the traffic in women.” The committee includes, in addition to several other titled ladies, three men as well, the publisher of the society’s organ — “The Human Market”, and two Jews — the General Superintendent, D. Possart, and Oscar Tietz, proprietor of a great shop or “stores”. The secretary, who acts also as editor, signs himself Robert Heymann, and makes the third Jew. A printed slip had already been attached to the first number, intimating in a significant manner, that a change in the editorial had become necessary, because the contents of the first number ‘had not been all that was desired.’ Whoever reads the same, will find it incomprehensible, generally speaking, that wishes have been met: it is piquantly dished-up pot-pourri, in which the experienced reader can at once detect the purpose to prevent, at all hazards, any exposure of Jews.
“The majority of them are very young, and it can be proved that they have not emigrated of their own accord, in order to earn money in a foreign country, in this unclean fashion, but are the unfortunate victims of Jewish procurers and procuresses, who have carried on an undisguised traffic in German girls to Rio for several years.*
At last this assumed such dimensions, and operated so alarmingly upon the already very feeble morality of the Brasilian capital, that the local government was forced finally to interfere, and to order the deportation of the Jewish procurers, who posed, for the most part, as dealers in jewelry and precious metals, but whose principal source of income was the traffic in women.
In Rio de Janeiro, in the month of December, the following persons were “moved on.” Markus Shomer. Moritz Silbermann, Markus Weinbach, Tebel Silbermann, Moses Silberstein, Moritz Eisenberg, Johann Freund, Adolf Bernstein, Tobias Saphir, Hermann Ficheler, Gerson Baum, Markus Schwarz, Hermann Beitel, Markus Freeman, Samuel Auster, Karl Bukowitz and Abraham Robins. — They drove in carriages to the place of embarkation, and engaged first-class cabins on the steamer “Equator”, which was to take them to Buenos Ayres; they were enabled to travel in this style out of the iniquitous profits which they had pocketed in Rio. However, on arrival in Buenos Aires, the unclean company were disagreeably surprised to find that the police had boarded the vessel, and had protested against their landing, in consequence of which action these “uncles” will again make old Europe joyous with their presence.
According to the newspapers of Rio de Janeiro later on, twenty-three Jews, who had been convicted of traffic in girls, were again ordered to leave the country, and simultaneously their unfortunate victims were relieved by the authorities of any obligation with regard to repayment of any pecuniary advances, which had been made to them by the Jews, for the purpose of paying their passages and other inevitable expenses, a measure, which enabled the women to withdraw themselves from the dens of vice, if — which, however, is much to be doubted — public compassion would smooth their future path, and charitable souls would interest themselves in the fallen. — But, praiseworthy as the measures taken by the Brasilian Government undoubtedly are, the evil is far from being extirpated, and will soon break out again in a new form.
* To such an extent is this traffic a Jewish speciality, that the brothel-keepers are officially and openly spoken of as “os caftens”, (Andree: “National History of the Jews”, “Volkskunde der Juden” page 253.) In New York matters have reached such a pitch that the brothel-business has been converted into a Trust! At the head of this “Trust” is a Jew called Goldberg (still another “Dutchman”). See “The Hammer” No. 267 (August 1913)
“Complete suppression is only possible, if the procurers are attacked here in Germany and Austria, where they obtain their supplies. In order to ascertain their names, it would be necessary for the German police to communicate with the authorities at Rio de Janeiro, so that the latter could institute an official examination of the unfortunate creatures, who have become the prey of the vilest form of greed. — But, enough of this miserable business, which compels many of our countrymen in Brasil to blush with shame, and makes it the bounden duty of the German press to call upon the proper authorities to intervene.”
The following notice, taken from the “Tägliche Rundschau” of the 24th July 1913, will serve as proof that these conditions, in still more recent times, have not altered but have, if anything, grown worse.
“Abduction of 4,000 girls. The Russian (i.e., Jewish: author) ‘White Slave’ trafficker, Jakubowitsch, who was arrested the day before yesterday in Hamburg, is regarded as the business-principal of the entire trade in women, which is carried on in the east of Europe. Several thousand cases alone have been brought home to him. According to reliable statistics, more than 4,000 girls have been passed through German ports, for this purpose, during several years.”
Although a “League for combating the ‘White Slave traffic’” has been instituted, although severer measures have been ordained by the Government, although every year a few procurers and procuresses are arrested — who are always and exclusively Jews — the hateful business still flourishes, to the shame of “moral” Europe, and as an infamous reminder of the feebleness of will, sickly tolerance, and last, but not least, of the uncontrolled dread of the Jews, which possess the majority of our “cultured” men and women, up to the highest circles, and which sap any collective effort at its inception.*
* “Our consideration for the Jew is carried to an incomprehensible extreme. To realise this, one has only to recall with what precaution and indulgence, everyone concerned, treated the name of a Doctor Sternberg, the Jewish lover of the accused, in the Hedwig Müller criminal proceeding, which was heard before a jury in the Berlin Courts of Justice in the course of October 1913: counsel for the defence, witnesses, reporters and even the Judge — all united their efforts in this direction. Experienced newspaper-readers know, that for several decades, whenever the names, in a questionable case, are suppressed in any of our papers, Jews are invariably concerned as evil-doers.”
The power of infatuating the female mind, possessed and exerted by the Jewish commercial competitor, appears, indeed, to verge on the supernatural, and this much must have become clear to the readers of this chapter. It is all the more necessary then, to expose this power, and to warn all people of its dangerous nature.
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