Mein Kampf by Adolf Hitler
Volume One: A Reckoning
Chapter XI: Nation and Race
THERE are some
Thus men without
Even the most superficial
Only unusual circumstances can change this, primarily the compulsion of captivity or any other cause that makes it impossible to mate within the same species. But then Nature begins to resist this with all possible means, and her most visible protest consists either in refusing furthercapacity for propagation to bastards or in limiting the fertility of later offspring; in most cases, however, she takes away the power of resistance to disease or hostile attacks.
This is only too natural.
Any crossing of two beings not at exactly the same level producesa medium between the level of the two parents. This means: the offspring will probably stand higher than the racially lower parent, but not as high as the higher one. Consequently, it will later succumb in the struggle against the higher level. Such mating is contrary to the will of Nature for a higher breeding of all life. The precondition for this does not lie in associating superior and inferior, but in the total victory of the former. The stronger must dominate and not blend with the weaker, thus sacrificing his own greatness. Only the born weakling can view this as cruel, but he after all is only a weak and limited man; for if this law did not prevail, any conceivable higher development of organic living beings would be unthinkable.
The consequence of this racial purity, universally valid inNature, is not only the sharp outward delimitation of the various races,but their uniform character in themselves. The fox is always a fox, the goose a goose, the tiger a tiger, etc., and the difference can lie at most in the varying measure of force, strength, intelligence, dexterity, endurance,etc., of the individual specimens. But you will never find a fox who inhis inner attitude might, for example, show humanitarian tendencies towardgeese, as similarly there is no cat with a friendly inclination toward mice.
Therefore, here, too, the struggle among themselves arises less from inner aversion than from hunger and love. In both cases, Nature looks on calmly, with satisfaction, in fact. In the struggle for daily bread all those who are weak and sickly or less determined succumb, while the struggle of the males for the female grants the right or opportunity to propagate only to the healthiest. And struggle is always a means for improving a species' health and power of resistance and, therefore, a cause of its higher development.
If the process were different, all further and higher development would cease and the opposite would occur. For, since the inferior always predominates numerically over the best, if both had the same possibility of preserving life and propagating, the inferior would multiply so much more rapidly that in the end the best would inevitably be driven into the background, unless a correction of this state of affairs were undertaken. Nature does just this by subjecting the weaker part to such severe living conditions that by them alone the number is limited, and by not permitting the remainder to increase promiscuously, but making a new and ruthless choice according to strength and health.
No more than Nature desires the mating of weaker with stronger individuals, even less does she desire the blending of a higher with a lower race, since, if she did, her whole work of higher breeding, over perhaps hundreds of thousands of years, night be ruined with one blow.
Historical experience offers countless proofs of this. It shows with terrifying clarity that in every mingling of Aryan blood with that of lower peoples the result was the end of the cultured people. North America, whose population consists in by far the largest part of Germanic elements who mixed but little with the lower colored peoples, shows a different humanity and culture from Central and South America, where the predominantly Latin immigrants often mixed with the aborigines on a large scale. By this one example, we can clearly and distinctly recognize the effect of racial mixture. The Germanic inhabitant of the American continent, who has remained racially pure and unmixed, rose to be master of the continent; he will remain the master as long as he does not fall a victim to defilement of the blood.
The result of all racial crossing is therefore in brief always the following:
To bring about such a development is, then, nothing else butto sin against the will of the eternal creator.
And as a sin this act is rewarded.
When man attempts to rebel against the iron logic of Nature,he comes into struggle with the principles to which he himself owes hisexistence as a man. And this attack I must lead to his own doom.
Here, of course, we encounter the objection of the modern pacifist,as truly Jewish in its effrontery as it is stupid! 'Man's role is to overcomeNature!'
Millions thoughtlessly parrot this Jewish nonsense and end up by really imagining that they themselves represent a kind of conqueror ofNature; though in this they dispose of no other weapon than an idea, andat that such a miserable one, that if it were true no world at all wouldbe conceivable
But quite aside from the fact that man has never yet conquered Nature in anything, but at most has caught hold of and tried to lift oneor another corner of her immense gigantic veil of eternal riddles and secrets,that in reality he invents nothing but only discovers everything, that hedoes not dominate Nature, but has only risen on the basis of his knowledgeof various laws and secrets of Nature to be lord over those other livingcreatures who lack this knowledge-quite aside from all this, an idea cannotovercome the preconditions for the development and being of humanity, sincethe idea itself depends only on man. Without human beings there is no humanidea in this world, therefore the idea as such is always conditioned bythe presence of human beings and hence of all the laws which created theprecondition for their existence.
And not only that! Certain ideas are even tied up with certainmen. This applies most of all to those ideas whose content originates, notin an exact scientific truth, but in the world of emotion, or, as it isso beautifully and clearly expressed today, reflects an 'inner experience.'All these ideas, which have nothing to do with cold logic as such, but representonly pure expressions of feeling, ethical conceptions, etc., are chainedto the existence of men, to whose intellectual imagination and creativepower they owe their existence. Precisely in this case the preservationof these definite races and men is the precondition for the existence ofthese ideas. Anyone, for example, who really desired the victory of thepacifistic idea in this world with all his heart would have to fight withall the means at his disposal for the conquest of the world by the Germans;for, if the opposite should occur, the last pacifist would die out withthe last German, since the rest of the world has never fallen so deeplyas our own people, unfortunately, has for this nonsense so contrary to Natureand reason. Then, if we were serious, whether we liked it or not, we wouldhave to wage wars in order to arrive at pacifism. This and nothing elsewas what Wilson, the American world savior, intended, or so at least ourGerman visionaries believed-and thereby his purpose was fulfilled.
In actual fact the pacifistic-humane idea is perfectly all rightperhaps when the highest type of man has previously conquered and subjectedthe world to an extent that makes him the sole ruler of this earth. Thenthis idea lacks the power of producing evil effects in exact proportionas its practical application becomes rare and finally impossible. Therefore,first struggle and then we shall see what can be done.l Otherwise mankindhas passed the high point of its development and the end is not the dominationof any ethical idea but barbarism and consequently chaos. At this pointsomeone or other may laugh, but this planet once moved through the etherfor millions of years without human beings and it can do so again some dayif men forget that they owe their higher existence, not to the ideas ofa few crazy ideologists, but to the knowledge and ruthless application ofNature's stern and rigid laws.
Everything we admire on this earth today-science and art, technologyand inventions-is only the creative product of a few peoples and originallyperhaps of one race. On them depends the existence of this whole culture.If they perish, the beauty of this earth will sink into the grave with them.
However much the soil, for example, can influence men, the resultof the influence will always be different depending on the races in question.The low fertility of a living space may spur the one race to the highestachievements; in others it will only be the cause of bitterest poverty andfinal undernourishment with all its consequences. The inner nature of peoplesis always determining for the manner in which outward influences will beeffective. What leads the one to starvation trains the other to hard work.
All great cultures of the past perished only because the originallycreative race died out from blood poisoning.
The ultimate cause of such a decline was their forgetting thatall culture depends on men and not conversely; hence that to preserve acertain culture the man who creates it must be preserved. This preservationis bound up with the rigid law of necessity and the right to victory ofthe best and stronger in this world.
Those who want to live, let them fight, and those who do notwant to fight in this world of eternal struggle do not deserve to live.
Even if this were hard-that is how it is ! Assuredly, howeverby far the harder fate is that which strikes the man who thinks he can overcomeNature, but in the last analysis only mocks her. Distress, misfortune, anddiseases are her answer.
The man who misjudges and disregards the racial laws actuallyforfeits the happiness that seems destined to be his. He thwarts the triumphalmarch of the best race and hence also the precondition for all human progress,and remains, in consequence burdened with all the sensibility of man, inthe animal realm of helpless misery.
It is idle to argue which race or races were the original representativeof human culture and hence the real founders of all that we sum up underthe word 'humanity.' It is simpler to raise this question with regard tothe present, and here an easy, clear answer results. All the human culture,all the results of art, science, and technology that we see before us today,are almost exclusively the creative product of the Aryan. This very factadmits of the not unfounded inference that he alone was the founder of allhigher humanity, therefore representing the prototype of all that we understandby the word 'man.' He is the Prometheus of mankind from whose bright foreheadthe divine spark of genius has sprung at all times, forever kindling anewthat fire of knowledge which illumined the night of silent mysteries andthus caused man to climb the path to mastery over the other beings of thisearth. Exclude him-and perhaps after a few thousand years darkness willagain descend on the earth, human culture will pass, and the world turnto a desert.
If we were to divide mankind into three groups, the foundersof culture, the bearers of culture, the destroyers of culture, only theAryan could be considered as the representative of the first group. Fromhim originate the foundations and walls of all human creation, and onlythe outward form and color are determined by the changing traits of characterof the various peoples. He provides the mightiest building stones and plansfor all human progress and only the execution corresponds to the natureof the varying men and races. In a few decades, for example, the entireeast of Asia will possess a culture whose ultimate foundation will be Hellenicspirit and Germanic technology, just as much as in Europe. Only the outwardform-in part at least-will bear the features of Asiatic character. It isnot true, as some people think, that Japan adds European technology to itsculture; no, European science and technology are trimmed with Japanese characteristics.The foundation of actual life is no longer the special Japanese culture,although it determines the color of life-because outwardly, in consequenceof its inner difference, it is more conspicuous to the European-but thegigantic scientific-technical achievements of Europe and America; that is,of Aryan peoples. Only on the basis of these achievements can the Orientfollow general human progress. They furnish the basis of the struggle fordaily bread, create weapons and implements for it, and only the outwardform is gradually adapted to Japanese character.
If beginning today all further Aryan influence on Japan shouldstop, assuming that Europe and America should perish, Japan's present risein science and technology might continue for a short time; but even in afew years the well would dry up, the Japanese special character would gain,but the present culture would freeze and sink back into the slumber fromwhich it was awakened seven decades ago by the wave of Aryan culture. Therefore,just as the present Japanese development owes its life to Aryan origin,long ago in the gray past foreign influence and foreign spirit awakenedthe Japanese culture of that time. The best proof of this is furnished bythe fact of its subsequent sclerosis and total petrifaction. This can occurin a people only when the original creative racial nucleus has been lost,or if the external influence which furnished the impetus and the materialfor the first development in the cultural field was later lacking. But ifit iS established that a people receives the most essential basic materialsof its culture from foreign races, that it assimilates and adapts them,and that then, if further external influence is lacking, it rigidifies againand again, such a race may be designated as culture-bearing,' but neveras 'culture-creating.' An examination of the various peoples from this standpointpoints to the fact that practically none of them were originally culture-founding,but almost always culture-bearing.
Approximately the following picture of their development alwaysresults:
Aryan races-often absurdly small numerically-subject foreignpeoples, and then, stimulated by the special living conditions of the newterritory (fertility, climatic conditions, etc.) and assisted by the multitudeof lower-type beings standing at their disposal as helpers, develop theintellectual and organizational capacities dormant within them. Often ina few millenniums or even centuries they create cultures which originallybear all the inner characteristics of their nature, adapted to the above-indicatedspecial qualities of the soil and subjected beings. In the end, however,the conquerors transgress against the principle of blood purity, to whichthey had first adhered; they begin to mix with the subjugated inhabitantsand thus end their own existence; for the fall of man in paradise has alwaysbeen followed by his expulsion.
After a thousand years and more, the last visible trace of theformer master people is often seen in the lighter skin color which its bloodleft behind in the subjugated race, and in a petrified culture which ithad originally created. For, once the actual and spiritual conqueror losthimself in the blood of the subjected people, the fuel for the torch ofhuman progress was lost! Just as, through the blood of the former masters,the color preserved a feeble gleam in their memory, likewise the night ofcultural life is gently illumined by the remaining creations of the formerlight-bringers. They shine through all the returned barbarism and too ofteninspire the thoughtless observer of the moment with the opinion that hebeholds the picture of the present people before him, whereas he is onlygazing into the mirror of the past.
It is then possible that such a people will a second time, oreven more often in the course of its history, come into contact with therace of those who once brought it culture, and the memory of former encounterswill not necessarily be present. Unconsciously the remnant of the formermaster blood will turn toward. the new arrival, and what was first possibleonly by compulsion can now succeed through the people's own will. A newcultural wave makes its entrance and continues until those who have broughtit are again submerged in the blood of foreign peoples.
It will be the task of a future cultural and world history to carry on researchesin this light and not to stifle in the rendition of external facts, as isso often, unfortunately, the case with our present historical science.
This mere sketch of the development of 'culture-bearing' nationsgives a picture of the growth, of the activity, and-the decline-of the trueculture-founders of this earth, the Aryans themselves.
As in daily life the so-called genius requires a special cause,indeed, often a positive impetus, to make him shine, likewise the genius-racein the life of peoples. In the monotony of everyday life even significantmen often seem insignificant, hardly rising above the average of their environment;as soon, however, as they are approached by a situation in which otherslose hope or go astray, the genius rises manifestly from the inconspicuousaverage child, not seldom to the amazement of all those who had hithertoseen him in the pettiness of bourgeois life-and that is why the prophetseldom has any honor in his own country. Nowhere have we better occasionto observe this than in war. From apparently harmless children, in difficulthours when others lose hope, suddenly heroes shoot up with death-defyingdetermination and an icy cool presence of minds If this hour of trial hadnot come, hardly anyone would ever have guessed that a young hero was hiddenin this beardless boy. It nearly always takes some stimulus to bring thegenius on the scene. The hammer-stroke of Fate which throws one man to theground suddenly strikes steel in another, and when the shell of everydaylife is broken, the previously hidden kernel lies open before the eyes ofthe astonished world. The world then resists and does not want to believethat the type which is apparently identical with it is suddenly a very differentbeing; a process which is repeated with every eminent son of man.
Though an inventor, for example, establishes his fame only onthe day of his invention, it is a mistake to think that genius as such enteredinto the man only at this hour-the spark of genius exists in the brain ofthe truly creative man from the hour of his birth. True genius is alwaysinborn and never cultivated, let alone learned.
As already emphasized, this applies not only to the individualman but also to the race. Creatively active peoples always have a fundamentalcreative gift, even if it should not be recognizable to the eyes of superficialobservers. Here, too, outward recognition is possible only in consequenceof accomplished deeds, since the rest of the world is not capable of recognizinggenius in itself, but sees only its visible manifestations in the form ofinventions, discoveries, buildings, pictures, etc.; here again it oftentakes a long time before the world can fight its way through to this knowledge.Just as in the life of the outstanding individual, genius or extraordinaryability strives for practical realization only when spurred on by specialoccasions, likewise in the life of nations the creative forces and capacitieswhich are present can often be exploited only when definite preconditionsinvite.
We see this most distinctly in connection with the race whichhas been and is the bearer of human cultural development-the Aryans. Assoon as Fate leads them toward special conditions, their latent abilitiesbegin to develop in a more and more rapid sequence and to mold themselvesinto tangible forms. The cultures which they found in such cases are nearlyalways decisively determined by the existing soil, the given climate, and-thesubjected people. This last item, to be sure, is almost the most decisive.The more primitive the technical foundations for a cultural activity, themore necessary is the presence of human helpers who, organizationally assembledand employed, must replace the force of the machine. Without this possibilityof using lower human beings, the Aryan would never have been able to takehis first steps toward his future culture; just as without the help of varioussuitable beasts which he knew how to tame, he would not have arrived ata technology which is now gradually permitting him to do without these beasts.The saying, 'The Moor has worked off his debt, the Moor can go,' unfortunatelyhas only too deep a meaning. For thousands of years the horse had to serveman and help him lay the foundations of a development which now, in consequenceof the motor car, is making the horse superfluous. In a few years his activitytrill have ceased, but without his previous collaboration man might havehad a hard time getting where he is today.
Thus, for the formation of higher cultures the existence oflower human types was one of the most essential preconditions, since theyalone were able to compensate for the lack of technical aids without whicha higher development is not conceivable. It is certain that the first cultureof humanity was based less on the tamed animal than on the use of lowerhuman beings.
Only after the enslavement of subjected races did the same fatestrike beasts, and not the other way around, as some people would like tothink. For first the conquered warrior drew the plow-and only after himthe horse. Only pacifistic fools can regard this as a sign of human depravity,failing to realize that this development had to take place in order to reachthe point where today these sky-pilots could force their drivel on the world.
The progress of humanity is like climbing an endless ladder;it is impossible to climb higher without first taking the lower steps. Thus,the Aryan had to take the road to which reality directed him and not theone that would appeal to the imagination of a modern pacifist. The roadof reality is hard and difficult, but in the end it leads where our friendwould like to bring humanity by dreaming, but unfortunately removes morethan bringing it
Hence it is no accident that the first cultures arose in placeswhere the Aryan, in his encounters with lower peoples, subjugated them andbent them to his will. They then became the first technical instrument inthe service of a developing culture.
Thus, the road which the Aryan had to take was clearly markedout As a conqueror he subjected the lower beings and regulated their practicalactivity under his command, according to his will and for his aims. Butin directing them to a useful, though arduous activity, he not only sparedthe life of those he subjected; perhaps he gave them a fate that was betterthan their previous so-called 'freedom.' As long as he ruthlessly upheldthe master attitude, not only did he really remain master, but also thepreserver and increaser of culture. For culture was based exclusively onhis abilities and hence on his actual survival. As soon as the subjectedpeople began to raise themselves up and probably approached the conquerorin language, the sharp dividing wall between master and servant fell. TheAryan gave up the purity of his blood and, therefore, lost his sojourn inthe paradise which he had made for himself. He became submerged in the racialmixture, and gradually, more and more, lost his cultural capacity, untilat last, not only mentally but also physically, he began to resemble thesubjected aborigines more than his own ancestors. For a time he could liveon the existing cultural benefits, but then petrifaction set in and he fella prey to oblivion.
Thus cultures and empires collapsed to make place for new formations.
Blood mixture and the resultant drop in the racial level isthe sole cause of the dying out of old cultures; for men do not perish asa result of lost wars, but by the loss of that force of resistance whichis contained only in pure blood.
All who are not of good race in this world are chaff.
And all occurrences in world history are only the expressionof the races' instinct of self-preservation, in the good or bad sense.
The question of the inner causes of the Aryan's importance canbe answered to the effect that they are to be sought less in a natural instinctof self-preservation than in the special type of its expression. The willto live, subjectively viewed, is everywhere equal and different only inthe form of its actual expression. In the most primitive living creaturesthe instinct of self-preservation does not go beyond concern for their ownego. Egoism, as we designate this urge, goes so far that it even embracestime; the moment itself claims everything, granting nothing to the cominghours. In this condition the animal lives only for himself, seeks food onlyfor his present hunger, and fights only for his own life. As long as theinstinct of self-preservation expresses itself in this way, every basisis lacking for the formation of a group, even the most primitive form offamily. Even a community between male and female beyond pure mating, demandsan extension of the instinct of self-preservation, since concern and strugglefor the ego are now directed toward the second party; the male sometimesseeks food for the female, too, but for the most part both seek nourishmentfor the young. Nearly always one comes to the defense of the other, andthus the first, though infinitely simple, forms of a sense of sacrificeresult. As soon as this sense extends beyond the narrow limits of the family,the basis for the formation of larger organisms and finally formal statesis created.
In the lowest peoples of the earth this quality is present onlyto a very slight extent, so that often they do not go beyond the formationof the family. The greater the readiness to subordinate purely personalinterests, the higher rises the ability to establish comprehensive communities.
This self-sacrificing will to give one's personal labor andif necessary one's own life for others is most strongly developed in theAryan. The Aryan is not greatest in his mental qualities as such, but inthe extent of his willingness to put all his abilities in the service ofthe community. In him the instinct of self-preservation has reached thenoblest form, since he willingly subordinates his own ego to-the life ofthe community and, if the hour demands, even sacrifices it.
Not in his intellectual gifts lies the source of the Aryan'scapacity for creating and building culture. If he had just this alone, hecould only act destructively, in no case could he organize; for the innermostessence of all organization requires that the individual renounce puttingforward his personal opinion and interests and sacrifice both in favor ofa larger group. Only byway of this general community does he again recoverhis share. Now, for example, he no longer works directly for himself, butwith his activity articulates himself with the community, not only for hisown advantage, but for the advantage of all. The most wonderful elucidationof this attitude is provided by his word 'work,' by which he does not meanan activity for maintaining life in itself, but exclusively a creative effortthat does not conflict with the interests of the community. Otherwise hedesignates human activity, in so far as it serves the instinct of self-preservationwithout consideration for his fellow men, as theft, usury, robbery, burglary,etc.
This state of mind, which subordinates the interests of theego to the conservation of the community, is really the first premise forevery truly human culture. From it alone can arise all the great works ofmankind, which bring the founder little reward, but the richest blessingsto posterity. Yes from it alone can we understand how so many are able tobear up faithfully under a scanty life which imposes on them nothing butpoverty and frugality, but gives the community the foundations of its existence.Every worker, every peasant, every inventor, official, etc., who works withoutever being able to achieve any happiness or prosperity for himself, is arepresentative of this lofty idea, even if the deeper meaning of his activityremains hidden in him.
What applies to work as the foundation of human sustenance andall human progress is true to an even greater degree for the defense ofman and his culture. In giving one's own life for the existence of the communitylies the crown of all sense of sacrifice. It is this alone that preventswhat human hands have built from being overthrown by human hands or destroyedbat Nature.
Our own German language possesses a word which magnificentlydesignates this kind of activity: Pflichterfullung (fulfillment of duty);it means not to be self-sufficient but to serve the community.
The basic attitude from which such activity arises, we call-todistinguish it from egoism and selfishness-idealism. By this we understandonly the individual's capacity to make sacrifices for the community, forhis fellow men.
How necessary it is to keep realizing that idealism does notrepresent a superfluous expression of emotion, but that in truth it hasbeen, is, and will be, the premise for what we designate as human culture,yes, that it alone created the concept of 'man' It is to this inner attitudethat the Aryan owes his position in this world, and to it the world owesman; for it alone formed from pure spirit the creative force which, by aunique pairing of the brutal fist and the intellectual genius, created themonuments of human culture.
Without his idealistic attitude all, even the most dazzlingfaculties of the intellect, would remain mere intellect as such
outward appearance without inner value, and never creative force.
But, since true idealism is nothing but the subordination ofthe interests and life of the individual to the community, and this in turnis the precondition for the creation of organizational forms of all kinds,it corresponds in its innermost depths to the ultimate will of Nature. Italone leads men to voluntary recognition of the privilege of force and strength,and thus makes them into a dust particle of that order which shapes andforms the whole universe.
The purest idealism is unconsciously equivalent to the deepestknowledge.
How correct this is, and how little true idealism has to dowith playful flights of the imagination, can be seen at once if we let theunspoiled child, a healthy boy, for example, judge. The same boy who feelslike throwing up I when he hears the tirades of a pacifist 'idealist' isready to give his young life for the ideal of his nationality.
Here the instinct of knowledge unconsciously obeys the deepernecessity of the preservation of the species, if necessary at the cost ofthe individual, and protests against the visions of the pacifist windbagwho in reality is nothing but a cowardly, though camouflaged, egoist, transgressingthe laws of development; for development requires willingness on the partof the individual to sacrifice himself for the community, and not the sicklyimaginings of cowardly know-it-alls and critics of Nature.
Especially, therefore, at times when the ideal attitude threatensto disappear, we can at once recognize a diminution of that force whichforms the community and thus creates the premises of culture. As soon asegoism becomes the ruler of a people, the bands of order are loosened andin the chase after their own happiness men fall from heaven into a realhell.
Yes, even posterity forgets the men who have only served theirown advantage and praises the heroes who have renounced their own happiness.
The mightiest counterpart to the Aryan is represented by theJew. In hardly any people in the world is the instinct of self-preservationdeveloped more strongly than in the so-called 'chosen.' Of this, the merefact of the survival of this race may be considered the best proof. Whereis the people which in the last two thousand years has been exposed to soslight changes of inner disposition, character, etc., as the Jewish people?What people, finally, has gone through greater upheavals than this one-andnevertheless issued from the mightiest catastrophes of mankind unchanged?What an infinitely tough will to live and preserve the species speaks fromthese facts !
The mental qualities of the Jew have been schooled in the courseof many centuries. Today he passes as 'smart,' and this in a certain sensehe has been at all times. But his intelligence is not the result of hisown development, but of visual instruction through foreigners. For the humanmind cannot climb to the top without steps; for every step upward he needsthe foundation of the past, and this in the comprehensive sense in whichit can be revealed only in general culture. All thinking is based only insmall part on man's own knowledge, and mostly on the experience of the -timethat has preceded. The general cultural level provides the individual man,without his noticing it as a rule, with such a profusion of preliminaryknowledge that, thus armed, he can more easily take further steps of hisown. The boy of today, for example, grows up among a truly vast number oftechnical acquisitions of the last centuries, so that he takes for grantedand no longer pays attention to much that a hundred years ago was a riddleto even the greatest minds, although for following and understanding ourprogress in the field in question it is of decisive importance to him. Ifa very genius from the twenties of the past century should suddenly leavehis grave today, it would be harder for him even intellectually to findhis way in the present era than for an average boy of fifteen today. Forhe would lack all the infinite preliminary education which our present contemporaryunconsciously, so to speak, assimilates while growing up amidst the manifestationsof our present general civilization.
Since the Jew-for reasons which will at once become apparent-wasnever in possession of a culture of his own, the foundations of his intellectualwork were always provided by others. His intellect at all times developedthrough the cultural world surrounding him.
The reverse process never took place.
For if the Jewish people's instinct of self-preservation isnot smaller but larger than that of other peoples, if his intellectual facultiescan easily arouse the impression that they are equal to the intellectualgifts of other races, he lacks completely the most essential requirementfor a cultured people, the idealistic attitude.
In the Jewish people the will to self-sacrifice does not gobeyond the individual's naked instinct of self-preservation. Their apparentlygreat sense of solidarity is based on the very primitive herd instinct thatis seen in many other living creatures in this world. It is a noteworthyfact that the herd instinct leads to mutual support only as long as a commondanger makes this seem useful or inevitable. The same pack of wolves whichhas just fallen on its prey together disintegrates when hunger abates intoits individual beasts. The same is true of horses which try to defend themselvesagainst an assailant in a body, but scatter again as soon as the dangeris past.
It is similar with the Jew. His sense of sacrifice is only apparent.It exists only as long as the existence of the individual makes it absolutelynecessary. However, as soon as the common enemy is conquered, the dangerthreatening all averted and the booty hidden, the apparent harmony of the Jews among themselves ceases, again making way for their old causal tendencies. The Jew is only united when a common danger forces him to be or a commonbooty entices him; if these two grounds are lacking, the qualities of thecrassest egoism come into their own, and in the twinkling of an eye theunited people turns into a horde of rats, fighting bloodily among themselves.
If the Jews were alone in this world, they would stifle in filthand offal; they would try to get ahead of one another in hate-filled struggleand exterminate one another, in so far as the absolute absence of all senseof self-sacrifice, expressing itself in their cowardice, did not turn battleinto comedy here too.
So it is absolutely wrong to infer any ideal sense of sacrificein the Jews from the fact that they stand together in struggle, or, betterexpressed, in the plundering of their fellow men.
Here again the Jew is led by nothing but the naked egoism ofthe individual.
That is why the Jewish state-which should be the living organismfor preserving and increasing a race-is completely unlimited as to territory.For a state formation to have a definite spatial setting always presupposesan idealistic attitude on the part of the state-race, and especially a correctinterpretation of the concept of work. In the exact measure in which thisattitude is lacking, any attempt at forming, even of preserving, a spatiallydelimited state fails. And thus the basis on which alone culture can ariseis lacking.
Hence the Jewish people, despite all apparent intellectual qualities,is without any true culture, and especially without any culture of its own.For what sham culture the Jew today possesses is the property of other peoples,and for the most part it is ruined in his hands.
In judging the Jewish people's attitude on the question of humanculture, the most essential characteristic we must always bear in mind isthat there has never been a Jewish art and accordingly there is none todayeither; that above all the two queens of all the arts, architecture andmusic, owe nothing original to the Jews. What they do accomplish in thefield of art is either patchwork or intellectual theft. Thus, the Jew lacksthose qualities which distinguish the races that are creative and henceculturally blessed.
To what an extent the Jew takes over foreign culture, imitatingor rather ruining it, can be seen from the fact that he is mostly foundin the art which seems to require least original invention, the art of acting.But even here, in reality, he is only a ' juggler,' or rather an ape; foreven here he lacks the last touch that is required for real greatness; evenhere he is not the creative genius, but a superficial imitator, and allthe twists and tricks that he uses are powerless to conceal the inner lifelessnessof his creative gift. Here the Jewish press most lovingly helps him alongby raising such a roar of hosannahs about even the most mediocre bungler,just so long as he is a Jew, that the rest of the world actually ends upby thinking that they have an artist before them, while in truth it is onlya pitiful comedian.
No, the Jew possesses no culture-creating force of any sort,since the idealism, without which there is no true higher development ofman, is not present in him and never was present. Hence his intellect willnever have a constructive effect, but will be destructive, and in very rarecases perhaps will at most be stimulating, but then as the prototype ofthe ' force which always wants evil and nevertheless creates good.' Notthrough him does any progress of mankind occur, but in spite of him.
Since the Jew never possessed a state with definite territoriallimits and therefore never called a culture his own, the conception arosethat this was a people which should be reckoned among the ranks of the nomads.This is a fallacy as great as it is dangerous. The nomad does possess adefinitely limited living space, only he does not cultivate it like a sedentarypeasant, but lives from the yield of his herds with which he wanders aboutin his territory. The outward reason for this is to be found in the smallfertility of a soil which simply does not permit of settlement. The deepercause, however, lies in the disparity between the technical culture of anage or people and the natural poverty of a living space. There are territoriesin which even the Aryan is enabled only by his technology, developed inthe course of more than a thousand years, to live in regular settlements,to master broad stretches of soil and obtain from it the requirements oflife. If he did not possess this technology, either he would have to avoidthese territories or likewise have to struggle along as a nomad in perpetualwandering, provided that his thousand-year-old education and habit of settledresidence did not make this seem simply unbearable to him. We must bearin mind that in the time when the American continent was being opened up,numerous Aryans fought for their livelihood as trappers, hunters, etc.,and often in larger troops with wife and children, always on the move, sothat their existence was completely like that of the nomads. But as soonas their increasing number and better implements permitted them to clearthe wild soil and make a stand against the natives, more and more settlementssprang up in the land.
Probably the Aryan was also first a nomad, settling in the courseof time, but for that very reason he was never a Jew! No, the Jew is nonomad; for the nomad had also a definite attitude toward the concept ofwork which could serve as a basis for his later development in so far asthe necessary intellectual premises were present. In him the basic idealisticview is present, even if in infinite dilution, hence in his whole beinghe may seem strange to the Aryan peoples, but not unattractive. In the Jew,however, this attitude is not at all present; for that reason he was nevera nomad, but only and always a parasite in the body of other peoples. Thathe sometimes left his previous living space has nothing to do with his ownpurpose, but results from the fact that from time to time he was thrownout by the host nations he had misused. His spreading is a typical phenomenonfor all parasites; he always seeks a new feeding ground for his race.
This, however, has nothing to do with nomadism, for the reasonthat a Jew never thinks of leaving a territory ·hat he has occupied,but remains where he is, and he sits so fast that even by force it is veryhard to drive him out. His extension to ever-new countries occurs only inthe moment in which certain conditions for his existence are there present,without which- unlike the nomad-he would not change his residence. He isand remains the typical parasite, a sponger who like a noxious bacilluskeeps spreading as soon as a favorable medium invites him. And the effectof his existence is also like that of spongers: wherever he appears, thehost people dies out after a shorter or longer period.
Thus, the Jew of all times has lived in the states of otherpeoples, and there formed his own state, which, to be sure, habitually sailedunder the disguise of 'religious community' as long as outward circumstancesmade a complete revelation of his nature seem inadvisable. But as soon ashe felt strong enough to do without the protective cloak, he always droppedthe veil and suddenly became what so many of the others previously did notwant to believe and see: the Jew.
The Jew's life as a parasite in the body of other nations andstates explains a characteristic which once caused Schopenhauer, as hasalready been mentioned, to call him the 'great master in lying.' Existenceimpels the Jew to lies and to lie perpetually, just as it compels the inhabitantsof the northern countries to wear warm clothing.
His life within other peoples can only endure for any lengthof time if he succeeds in arousing the opinion that he is not a.people buta 'religious community,' though of a special sort.
And this is the first great lie.
In order to carry on his existence as a parasite on other peoples,he is forced to deny his inner nature. The more intelligent the individualJew is, the more he will succeed in this deception. Indeed, things can goso far that large parts of the host people will end by seriously believingthat the Jew is really a Frenchman or an Englishman, a German or an Italian,though of a special religious faith. Especially state authorities, whichalways seem animated by the historical fraction of wisdom, most easily falla victim to this infinite deception. Independent thinking sometimes seemsto these circles a true sin against holy advancement, so that we may notbe surprised if even today a Bavarian state ministry, for example, stillhas not the faintest idea that the Jews are members of a people and notof a ' religion' though a glance at the Jew's own newspapers should indicatethis even to the most modest mind. The Jewish Echo is not yet an officialorgan, of course, and consequently is unauthoritative as far as the intelligenceof one of these government potentates is concerned.
The Jew has always been a people with definite racial characteristicsand never a religion; only in order to get ahead he early sought for a meanswhich could distract unpleasant attention from his person. And what wouldhave been more expedient and at the same time more innocent than the 'embezzled'concept of a religious community? For here, too, everything is borrowedor rather stolen. Due to his own original special nature, the Jew cannotpossess a religious institution, if for no other reason because he lacksidealism in any form, and hence belief in a hereafter is absolutely foreignto him. And a religion in the Aryan sense cannot be imagined which lacksthe conviction of survival after death in some form. Indeed, the Talmudis not a book to prepare a man for the hereafter, but only for a practicaland profitable life in this world.
The Jewish religious doctrine consists primarily in prescriptionsfor keeping the blood of Jewry pure and for regulating the relation of Jewsamong themselves, but even more with the rest of the world; in other words,with non-Jews. But even here it is by no means ethical problems that areinvolved, but extremely modest economic ones. Concerning the moral valueof Jewish religious instruction, there are today and have been at all timesrather exhaustive studies (not by Jews; the drivel of the Jews themselveson the subject is, of course, adapted to its purpose) which make this kindof religion seem positively monstrous according to Aryan conceptions. Thebest characterization is provided by the product of this religious education,the Jew himself. His life is only of this world, and his spirit is inwardlyas alien to true Christianity as his nature two thousand years previouswas to the great founder of the new doctrine. Of course, the latter madeno secret of his attitude toward the Jewish people, and when necessary heeven took to the whip to drive from the temple of the Lord this adversaryof all humanity, who then as always saw in religion nothing but an instrumentfor his business existence. In return, Christ was nailed to the cross, whileour present-day party Christians debase themselves to begging for Jewishvotes at elections and later try to arrange political swindles with atheisticJewish parties-and this against their own nation.
On this first and greatest lie, that the Jews are not a racebut a religion, more and more lies are based in necessary consequence. Amongthem is the lie with regard to the language of the Jew. For him it is nota means for expressing his thoughts, but a means for concealing them. Whenhe speaks French, he thinks Jewish, and while he turns out German verses,in his life he only expresses the nature of his nationality. As long asthe Jew has not become the master of the other peoples, he must speak theirlanguages whether he likes it or not, but as soon as they became his slaves,they would all have to learn a universal language (Esperanto, for instance!),so that by this additional means the Jews could more easily dominate them!
To what an extent the whole existence of this people is basedon a continuous lie is shown incomparably by the Protocols of the Wise Menof Zion, so infinitely hated by the Jews. They are based on a forgery, theFrankfurter Zeitung moans and screams once every week: the best proof thatthey are authentic. What many Jews may do unconsciously is here consciouslyexposed. And that is what matters. It is completely indifferent from whatJewish brain these disclosures originate; the important thing is that withpositively terrifying certainty they reveal the nature and activity of theJewish people and expose their inner contexts as well as their ultimatefinal aims. The best criticism applied to them, however, is reality. Anyonewho examines the historical development of the last hundred years from thestandpoint of this book will at once understand the screaming of the Jewishpress. For once this book has become the common property of a people, theJewish menace may be considered as broken.
The best way to know the Jew is to study the road which he hastaken within the body of other peoples in the course of the centuries. Itsuffices to follow this up in only one example, to arrive at the necessaryrealizations. As his development has always and at all times been the same,just as that of the peoples corroded by him has also been the same, it isadvisable in such an examination to divide his development into definitesections which in this case for the sake of simplicity I designate alphabetically.The first Jews came to ancient Germany in the course of the advance of theRomans, and as always they came as merchants. In the storms of the migrations,however, they seem to have disappeared again, and thus the time of the firstGermanic state formation may be viewed as the beginning of a new and thistime lasting Jewification of Central and Northern Europe. A developmentset in which has always been the same or similar wherever the Jews encounteredAryan peoples.
(a) With the appearance of the first fixed settlement, the Jewis suddenly 'at hand.' He comes as a merchant and at first attaches littleimportance to the concealment of his nationality. He is still a Jew, partlyperhaps among other reasons because the outward racial difference betweenhimself and the host people is too great, his linguistic knowledge stilltoo small, and the cohesion of the host people too sharp for him to dareto try to appear as anything else than a foreign merchant. With his dexterityand the inexperience of his host people, the retention of his characteras a Jew represents no disadvantage for him, but rather an advantage; thestranger is given a friendly reception.
(b) Gradually he begins slowly to become active in economiclife, not as a producer, but exclusively as a middleman. With his thousand-year-oldmercantile dexterity he is far superior to the still helpless, and aboveall boundlessly honest, Aryans, so that in a short time commerce threatensto become his monopoly. He begins to lend money and as always at usuriousinterest. As a matter of fact, he thereby introduces interest. The dangerof this new institution is not recognized at first, but because of its momentaryadvantages is even welcomed.
(c) The Jew has now become a steady resident; that is, he settlesspecial sections of the cities and villages and more and more constitutesa state within a state. He regards commerce as well as all financial transactionsas his own special privilege which he ruthlessly exploits.
(d) Finance and commerce have become his complete monopoly.His usurious rates of interest finally arouse resistance, the rest of hisincreasing effrontery indignation, his wealth envy. The cup is full to overflowingwhen he draws the soil into the sphere of his commercial objects and degradesit to the level of a commodity to be sold or rather traded. Since he himselfnever cultivates the soil, but regards it only as a property to be exploitedon which the peasant can well remain, though amid the most miserable extortionson the part of his new master, the aversion against him gradually increasesto open hatred. His blood-sucking tyranny becomes so great that excessesagainst him occur. People begin to look at the foreigner more and more closelyand discover more and more repulsive traits and characteristics in him untilthe cleft becomes unbridgeable.
At times of the bitterest distress, fury against him finallybreaks out, and the plundered and ruined masses begin to defend themselvesagainst the scourge of God. In the course of a few centuries they have cometo know him, and now they feel that the mere fact of his existence is asbad as the plague.
(e) Now the Jew begins to reveal his true qualities. With repulsiveflattery he approaches the governments, puts his money to work, and in thisway always manages to secure new license to plunder his victims. Even thoughthe rage of the people sometimes flares high against the eternal blood-sucker,it does not in the least prevent him from reappearing in a few years inthe place he had hardly left and beginning the old life all over again.No persecution can deter him from his type of human exploitation, none candrive him away; after every persecution he is back again in a short time,and just the same as before.
To prevent the very worst, at least, the people begin to withdrawthe soil from his usurious hands by making it legally impossible for himto acquire soil.
(f) Proportionately as the power of the princes begins to mount,he pushes closer and closer to them. He begs for ' patents ' and 'privileges,'which the lords, always in financial straits, are glad to give him for suitablepayment. However much this may cost him, he recovers the money he has spentin a few years through interest and compound interest. A true blood-suckerthat attaches himself to the body of the unhappy people and cannot be pickedoff until the princes themselves again need money and with their own exaltedhand tap off the blood he has sucked from them.
This game is repeated again and again, and in it the role ofthe so-called 'German princes' is just as miserable as that of the Jewsthemselves. These lords were really God's punishment for their beloved peoplesand find their parallels only in the various ministers of the present time.
It is thanks to the German princes that the German nation wasunable to redeem itself for good from the Jewish menace. In this, too, unfortunately,nothing changed as time went on; all they obtained from the Jew was thethousandfold reward for the sins they had once committed against their peoples.They made a pact with the devil and landed in hell.
(g) And so, his ensnarement of the princes leads to their ruin.Slowly but surely their relation to the peoples loosens in the measure inwhich they cease to serve the people's interests and instead become mereexploiters of their subjects. The Jew well knows what their end will beand tries to hasten it as much as possible. He himself adds to their financialstraits by alienating them more and more from their true tasks, by crawlingaround them with the vilest flattery, by encouraging them in vices, andthus making himself more and more indispensable to them. With his deftness,or rather unscrupulousness, in all money matters he is able to squeeze,yes, to grind, more and more money out of the plundered subjects, who inshorter and shorter intervals go the way of all flesh. Thus every courthas its 'court Jew'-as the monsters are called who torment the 'belovedpeople' to despair and prepare eternal pleasures for the princes. Who thencan be surprised that these ornaments of the human race ended up by beingornamented, or rather decorated, in the literal sense, and rose to the hereditarynobility, helping not only to make this institution ridiculous, but evento poison it?
Now, it goes without saying, he can really make use of his positionfor his own advancement.
Finally he needs only to have himself baptized to possess himselfof all the possibilities and rights of the natives of the country. Not seldomhe concludes this deal to the joy of the churches over the son they havewon and of Israel over the successful swindle.
(h) Within Jewry a change now begins to take place. Up tillnow they have been Jews; that is, they attach no importance to appearingto be something else, which they were unable to do, anyway, because of thevery distinct racial characteristics on both sides. At the time of Frederickthe Great it still entered no one's head to regard the Jew as anything elsebut a 'foreign' people, and Goethe was still horrified at the thought thatin future marriage between Christians and Jews would no longer be forbiddenby law. And Goethe, by God, was no reactionary, let alone a helot; I whatspoke out of him was only the voice of the blood and of reason. Thus-despiteall the shameful actions of the courts-the people instinctively saw in theJew a foreign element and took a corresponding attitude toward him.
But now all this was to change. In the course of more than athousand years he has learned the language of the host people to such anextent that he now thinks he can venture in future to emphasize his Judaismless and place his 'Germanism' more in the foreground; for ridiculous, nay,insane, as it may seem at first, he nevertheless has the effrontery to turn'Germanic,' in this case a 'German.' With this begins one of the most infamousdeceptions that anyone could conceive of. Since of Germanism he possessesreally nothing but the art of stammering its language -and in the most frightfulway-but apart from this has never mixed with the Germans, his whole Germanismrests on the language alone. Race, however, does not lie in the language,but exclusively in the blood, which no one knows better than the Jew, whoattaches very little importance to the preservation of his language, butall importance to keeping his blood pure. A man can change his languagewithout any trouble-that is, he can use another language; but in his newlanguage he will express the old ideas; his inner nature is not changed.This is best shown by the Jew who can speak a thousand languages and neverthelessremains a Jew. His traits of character have remained the same, whether twothousand years ago as a grain dealer in Ostia, speaking Roman, or whetheras a flour profiteer of today, jabbering German with a Jewish accent. Itis always the same Jew. That this obvious fact is not understood by a ministerialsecretary or higher police official is also self-evident, for there is scarcelyany creature with less instinct and intelligence running around in the worldtoday than these servants of our present model state authority.
The reason why the Jew decides suddenly to become a 'German' is obvious. He feels that the power of the princes is slowly totteringand therefore tries at an early time to get a platform beneath his feet.Furthermore, his financial domination of the whole economy has advancedso far that without possession of all 'civil' rights he can no longer supportthe gigantic edifice, or at any rate, no further increase of his influenceis possible. And he desires both of these; for the higher he climbs, themore alluring his old goal that was once promised him rises from the veilof the past, and with feverish avidity his keenest minds see the dream ofworld domination tangibly approaching. And so his sole effort is directedtoward obtaining full possession of 'civil' rights.
This is the reason for his emancipation from the ghetto.
(i) So from the court Jew there-gradually develops the people'sJew, which means, of course: the Jew remains as before in the entourageof the high lords; in fact,-he tries to push his way even more into theircircle; but at the same time another part of his race makes friends withthe ' beloved people. ' If we consider how greatly he has sinned againstthe masses in the course of the centuries, how he has squeezed and suckedtheir blood again and again; if furthermore, we consider how the peoplegradually learned to hate him for this, and ended up by regarding his existenceas nothing but a punishment of Heaven for the other peoples, we can understandhow hard this shift must be for the Jew. Yes, it is an arduous task suddenlyto present himself to his flayed victims as a 'friend of mankind.'
First, therefore, he goes.about making up to the people forhis previous sins against them. He begins his career as the 'benefactor'of mankind. Since his new benevolence has a practical foundation, he cannotvery well adhere to the old Biblical recommendation, that the left handshould not know what the right hand giveth; no, whether he likes it or not,he must reconcile himself to letting as many people as possible know howdeeply he feels the sufferings of the masses and all the sacrifices thathe himself is making to combat them. With this 'modesty ' which is inbornin him, he blares out his merits to the rest of the world until people reallybegin to believe in them. Anyone who does not believe in them is doing hima bitter injustice. In a short time he begins to twist things around tomake it look as if all the injustice in the world had always been done tohim and not the other way around. The very stupid believe this and thenthey just can't help but pity the poor 'unfortunate.'
In addition, it should be remarked here that the Jew, despiteall his love of sacrifice, naturally never becomes personally impoverished.He knows how to manage; sometimes, indeed, his charity is really comparableto fertilizer, which is not strewn on the field for love of the field, butwith a view to the farmer's own future benefit. In any case, everyone knowsin a comparatively short time that the Jew has become a 'benefactor andfriend of mankind.' What a strange transformation!
But what is more or less taken for granted in others arousesthe greatest astonishment and in many distinct admiration for this veryreason. So it happens that he gets much more credit for every such actionthan the rest of mankind, in whom it is taken for granted.
But even more: all at once the Jew also becomes liberal andbegins to rave about the necessary progress of mankind.
Slowly he makes himself the spokesman of a new era.
Also, of course, he destroys more and more thoroughly the foundationsof any economy that will really benefit the people. By way of stock shareshe pushes his way into the circuit of national production which he turnsinto a purchasable or rather tradable object, thus robbing the enterprisesof the foundations of a personal ownership. Between employer and employeethere arises that inner estrangement which later leads to political classdivision.
Finally, the Jewish influence on economic affairs grows withterrifying speed through the stock exchange. He becomes the owner, or atleast the controller, of the national labor force.
To strengthen his political position he tries to tear down theracial and civil barriers which for a time continue to restrain him at everystep. To this end he fights with all the tenacity innate in him for religioustolerance-and in Freemasonry, which has succumbed to him completely, hehas an excellent instrument with which to fight for his aims and put themacross. The governing circles and the higher strata of the political andeconomic bourgeoisie are brought into his nets by the strings of Freemasonry,and never need to suspect what is happening
Only the deeper and broader strata of the people as such, orrather that class which is beginning to wake up and fight for its rightsand freedom, cannot yet be sufficiently taken in by these methods. But thisis more necessary than anything else; for the Jew feels that the possibilityof his rising to a dominant role exists only if there is someone ahead ofhim to dear the way; and this someone he thinks he can recognize in thebourgeoisie, in their broadest strata in fact. The glovemakers and linenweavers, however, cannot be caught in the fine net of Freemasonry; no, forthem coarser but no less drastic means must be employed. Thus Freemasonryis joined by a second weapon in the service of the Jews: the press. Withall his perseverance and dexterity he seizes possession of it. With it heslowly begins to grip and ensnare, to guide and to push all public life,since he is in a position to create and direct that power which, under thename of 'public opinion,' IS better known today than a few decades ago.
In this he always represents himself personally as having aninfinite thirst for knowledge, praises all progress, mostly, to be sure,the progress that leads to the ruin of others; for he judges all knowledgeand all development only according to its possibilities for advancing hisnation, and where this is lacking, he is the inexorable mortal enemy ofall light, a hater of all true culture. He uses all the knowledge he acquiresin the schools of other peoples, exclusively for the benefit of his race.
And this nationality he guards as never before. While he seemsto overflow with 'enlightenment,' 'progress,' 'freedom,' 'humanity,' etc.,he himself practices the severest segregation of his race. To be sure, hesometimes palms off his women on influential Christians, but as a matterof principle he always keeps his male line pure. He poisons the blood ofothers, but preserves his own. The Jew almost never marries a Christianwoman; it is the Christian who marries a Jewess. The bastards, however,take after the Jewish side. Especially a part of the high nobility degeneratescompletely. The Jew is perfectly aware of this, and therefore systematicallycarries on this mode of ' disarming ' the intellectual leader class of hisracial adversaries. In order to mask his activity and lull his victims,however, he talks more and more of the equality of all men without regardto race and color. The fools begin to believe him.
Since, however, his whole being still has too strong a smellof the foreign for the broad masses of the people in particular to fallreadily into his nets, he has his press give a picture of him which is aslittle in keeping with reality as conversely it serves his desired purpose.His comic papers especially strive to represent the Jews as a harmless littlepeople, with their own peculiarities, of course-like other peoples as well-buteven in their gestures, which seem a little strange, perhaps, giving signsof a possibly ludicrous, but always thoroughly honest and benevolent, soul.And the constant effort is to make him seem almost more 'insignificant'than dangerous.
His ultimate goal in this stage is the victory of ' democracy,'or, as he understands it: the rule of parliamentarianism. It is most compatiblewith his requirements; for it excludes the personality-and puts in its placethe majority characterized by stupidity, incompetence, and last but notleast, cowardice.
The final result will be the overthrow of the monarchy, whichis now sooner or later bound to occur.
(j) The tremendous economic development leads to a change inthe social stratification of the people. The small craftsman slowly diesout, and as a result the worker's possibility of achieving an independentexistence becomes rarer and rarer; in consequence the worker becomes visiblyproletarianized. There arises the industrial ' factory worker ' whose mostessential characteristic is to be sought in the fact that he hardly everis in a position to found an existence of his own in later life. He is propertylessin the truest sense of the word. His old age is a torment and can scarcelybe designated as living.
Once before, a similar situation was created, which pressedurgently for a solution and also found one. The peasants and artisans hadslowly been joined by the officials and salaried workers-particularly ofthe state-as a new class. They, too, were propertyless in the truest senseof the word. The state finally found a way out of this unhealthy conditionby assuming the care of the state employee who could not himself providefor his old age; it introduced the pension. Slowly, more and more enterprisesfollowed this example, so that nearly every regularly employed brain-workerdraws a pension in later life, provided the concern he works in has achievedor surpassed a certain size. Only by safeguarding the state official inhis old age could he be taught the selfless devotion to duty which in thepre-War period was the most eminent quality of German officialdom.
In this way a whole class that had remained propertyless waswisely snatched away from social misery and articulated with the body ofthe people.
Now this question again, and this time on a much larger scale,faced the state and the nation. More and more masses of people, numberingmillions, moved from peasant villages to the larger cities to earn theirbread as factory workers in the newly established industries. The workingand living conditions of the new class were more than dismal. If nothingelse, the more or less mechanical transference of the old artisan's or evenpeasant's working methods to the new form was by no means suitable. Thework done by these men could not be compared with the exertions which theindustrial factory worker has to perform. In the old handicraft, this maynot have been very important, but in the new working methods it was allthe more so. The formal transference of the old working hours to the industriallarge-scale enterprise was positively catastrophic, for the actual workdone before was but little in view of the absence of our present intensiveworking methods. Thus, though previously the fourteen-or even fifteen-hourworking day had been bearable, it certainly ceased to be bearable at a timewhen every minute was exploited to the fullest. The result of this senselesstransference of the old working hours to the new industrial activity wasreally unfortunate in two respects: the worker's health was undermined andhis faith in a higher justice destroyed. To this finally was added the miserablewages on the one hand and the employer's correspondingly and obviously sovastly superior position on the other.
In the country there could be no social question, since masterand hired hand did the same work and above all ate out of the same bowls.But this, too, changed.
The separation of worker and employer now seems complete inall fields of life. How far the inner Judaization of our people has progressedcan be seen from the small respect, if not contempt, that is accorded tomanual labor. This is not German. It took the foreignization of our life,which was in truth a Jewification, to transform the old respect for manualwork into a certain contempt for all physical labor.
Thus, there actually comes into being a new class enjoying verylittle respect, and one day the question must arise whether the nation wouldpossess the strength to articulate the new class into general society, orwhether the social difference would broaden into a classlike cleavage.
But one thing is certain: the new class did not count the worstelements in its ranks, but on the contrary definitely the most
energetic elements. The overrefinements of so-called culture had not yetexerted their disintegrating and destructive effects. The broad mass ofthe new class was not yet infected with the poison of pacifist weakness;it was robust and if necessary even brutal.
While the bourgeoisie is not at all concerned about this all-importantquestion, but indifferently lets things slide, the Jew seizes the unlimitedopportunity it offers for the future; while on the one hand he organizescapitalistic methods of human exploitation to their ultimate consequence,he approaches the very victims of his spirit and his activity and in a shorttime becomes the leader of their struggle against himself. 'Against himself'is only figuratively speaking; for the great master of lies understandsas always how to make himself appear to be the pure one and to load theblame on others. Since he has th gall to lead the masses, it never evenenters their heads that this might be the most in
famous betrayal of all times.
And yet it was.
Scarcely has the new class grown out of the general economicshift than the Jew, clearly and distinctly, realizes that it can open theway for his own further advancement. First, he used the bourgeoisie as abattering-ram against the feudal world, then the worker against the bourgeoisworld. If formerly he knew how to swindle his way to civil rights in theshadow of the bourgeoisie, now he hopes to find the road to his own dominationin the worker's struggle for existence.
From now on the worker has no other task but to fight for the future ofthe Jewish people. Unconsciously he is harnessed to the service of the powerwhich he thinks he is combating. He is seemingly allowed to attack capital,and this is the easiest way of making him fight for it. In this the Jewkeeps up an outcry against international capital and in truth he means thenational economy which must be demolished in order that the internationalstock exchange can triumph over its dead body.
Here the Jew's procedure is as follows:
He approaches the worker, simulates pity with his fate, or evenindignation at his lot of misery and poverty, thus gaining his confidence.He takes pains to study all the various real or imaginary hardships of hislife-and to arouse his longing for a change in such an existence. With infiniteshrewdness he fans the need for social justice, somehow slumbering in everyAryan man, into hatred against those who have been better favored by fortune,and thus gives the struggle for the elimination of social evils a very definitephilosophical stamp. He establishes the Marxist doctrine.
By presenting it as inseparably bound up with a number of sociallyjust demands, he promotes its spread and conversely the aversion of decentpeople to fulfill demands which, advanced in such form and company, seemfrom the outset unjust and impossible to fulfill. For under this cloak ofpurely social ideas truly diabolic purposes are hidden, yes, they are publiclyproclaimed with the most insolent frankness. This theory represents an inseparablemixture of reason and human madness, but always in such a way that onlythe lunacy can become reality and never the reason. By the categorical rejectionof the personality and hence of the nation and its racial content, it destroysthe elementary foundations of all human culture which is dependent on justthese factors. This is the true inner kernel of the Marxist philosophy inso far as this figment of a criminal brain can be designated as a 'philosophy.'With the shattering of the personality and the race, the essential obstacleis removed to the domination of the inferior being-and this is the Jew.
Precisely in political and economic madness lies the sense ofthis doctrine. For this prevents all truly intelligent people from enteringits service, while those who are intellectually less active and poorly educatedin economics hasten to it with flying colors. The intellectuals for thismovement-for even this movement needs intellectuals for its existence-are' sacrificed ' by the Jew from his own ranks.
Thus there arises a pure movement entirely of manual workersunder Jewish leadership, apparently aiming to improve the situation of theworker, but in truth planning the enslavement and with it the destructionof all non-Jewish peoples.
The general pacifistic paralysis of the national instinct ofselfpreservation begun by Freemasonry in the circles of the so-called intelligentsiais transmitted to the broad masses and above all to the bourgeoisie by theactivity of the big papers which today are always Jewish. Added to thesetwo weapons of disintegration comes a third and by far the most terrible,the organization of brute force. As a shock and storm troop, Marxism isintended to finish off what the preparatory softening up with the firsttwo weapons has made ripe for collapse.
Here we have teamwork that is positively brilliant-and we needreally not be surprised if in confronting it those very institutions whichalways like to represent themselves as the pillars of a more or less legendarystate authority hold up least. It is in our high and highest state officialdomthat the Jew has at all times (aside from a few exceptions) found the mostcompliant abettor of his work of disintegration. Cringing submissivenessto superiors and high-handed arrogance to inferiors distinguish this classto the same degree as a narrow-mindedness that often cries to high Heavenand is only exceeded by a self-conceit that is sometimes positively amazing.
And these are qualities that the Jew needs in our authoritiesand loves accordingly.
The practical struggle which now begins, sketched in broad outlines,takes the following course:
In keeping with the ultimate aims of the Jewish struggle, whichare not exhausted in the mere economic conquest of the world, but also demandits political subjugation, the Jew divides the organization of his Marxistworld doctrine into two halves which, apparently separate from one another,in truth form an inseparable whole: the political and the trade-union movement.
The trade-union movement does the recruiting. In the hard strugglefor existence which the worker must carry on, thanks to the greed and shortsightednessof many employers, it offers him aid and protection, and thus the possibilityof winning better living conditions. If, at a time when the organized nationalcommunity, the state, concerns itself with him little or not at all, theworker does not want to hand over the defense of his vital human rightsto the blind caprice of people who in part have little sense of responsibilityand are often heartless to boot, he must take their defense into his ownhands. In exact proportion as the so-called national bourgeoisie, blindedby financial interests, sets the heaviest obstacles in the path of thisstruggle for existence and not only resists all attempts at shortening theinhumanly long working day, abolishing child labor, safeguarding and protectingthe woman, improving sanitary conditions in the workshops and homes, butoften actually sabotages them, the shrewder Jew takes the oppressed peopleunder his wing. Gradually he be comes the leader of the trade-union movement,all the more easily as he is not interested in really eliminating socialevils in an honest sense, but only in training an economic storm troop,blindly devoted to him, with which to destroy the national economic independence.For while the conduct of a healthy social policy will consistently movebetween the aims of preserving the national health on the one hand and safeguardingan independent national economy on the other, for the Jew in his strugglethese two criteria not only cease to exist, but their elimination, amongother things, is his life goal. He desires, not the preservation of an independentnational economy, but its destruction. Consequently, no pangs of consciencecan prevent him as a leader of the trade-union movement from raising demandswhich not only overshoot the goal, but whose fulfillment is either impossiblefor practical purposes or means the ruin of the national economy. Moreover,he does not want to have a healthy, sturdy race before him, but a ricketyherd capable of being subjugated. This desire again permits him to raisedemands of the most senseless kind whose practical fulfillment he himselfknows to be impossible and which, therefore, could not lead to any changein things, but at most to a wild incitement of the masses. And that is whathe is interested in and not a true and honest improvement of social conditions.
Hence the Jewish leadership in trade-union affairs remains uncontesteduntil an enormous work of enlightenment influences the broad masses andsets them right about their never-ending misery, or else the state disposesof the Jew and his work. For as long as the insight of the masses remainsas slight as now and the state as indifferent as today, these masses willalways be first to follow the man who in economic matters offers the mostshameless promises. And in this the Jew is a master. For in his entire activityhe is restrained by no moral scruples!
And so he inevitably drives every competitor in this spherefrom the field in a short time. In keeping with all his inner rapaciousbrutality, he at once teaches the trade-union movement the most brutal useof violence. If anyone by his intelligence resists the Jewish lures, hisdefiance and understanding are broken by terror. The success of such anactivity is enormous.
Actually the Jew by means of the trade union, which could bea blessing for the nation, shatters the foundations of the national economy.
Parallel with this, the political organization advances.
It plays hand in glove with the trade-union movement, for thelatter prepares the masses for political organization, in fact, lashes theminto it with violence and coercion. Furthermore, it is the permanent financialsource from which the political organization feeds its enormous apparatus.It is the organ controlling the political activity of the individual anddoes the pandering in all big demonstrations of a political nature. In theend it no longer comes out for political interests at all, but places itschief instrument of struggle, the cessation of work in the form of a massand general strike, in the service of the political idea.
By the creation of a press whose content is adapted to the intellectualhorizon of the least educated people, the political and trade-union organizationfinally obtains the agitational institution by which the lowest strata ofthe nation are made ripe for the most reckless acts. Its function is notto lead people out of the swamp of a base mentality to a higher stage, butto cater to their lowest instincts. Since the masses are as mentally lazyas they are sometimes presumptuous, this is a business as speculative asit is profitable.
It is this press, above all, which wages a positively fanaticaland slanderous struggle, tearing down everything which can be regarded asa support of national independence, cultural elevation, and the economicindependence of the nation.
Above all, it hammers away at the characters of all those whowill not bow down to the Jewish presumption to dominate, or whose abilityand genius in themselves seem a danger to the Jew. For to be hated by theJew it is not necessary to combat him; no, it suffices if he suspects thatsomeone might even conceive the idea of combating him some time or thaton the strength of his superior genius he is an augmenter of the power andgreatness of a nationality hostile to the Jew.
His unfailing instinct in such things scents the original soull in everyone, and his hostility is assured to anyone who is not spiritof his spirit. Since the Jew is not the attacked but the attacker, not onlyanyone who attacks passes as his enemy, but also anyone who resists him.But the means with which he seeks to break such reckless but upright soulsis not honest warfare, but lies and slander.
Here he stops at nothing, and in his vileness he becomes sogigantic that no one need be surprised if among our people the personificationof the devil as the symbol of all evil assumes the living shape of the Jew.
The ignorance of the broad masses about the inner nature ofthe Jew, the lack of instinct and narrow-mindedness of our upper classes,make the people an easy victim for this Jewish campaign of lies.
While from innate cowardice the upper classes turn away froma man whom the Jew attacks with lies and slander, the broad masses fromstupidity or simplicity believe everything. The state authorities eithercloak themselves in silence or, what usually happens, in order to put anend to the Jewish press campaign, they persecute the unjustly attacked,which, in the eyes of such an official ass, passes as the preservation ofstate authority and the safeguarding of law and order.
Slowly fear of the Marxist weapon of Jewry descends like a nightmareon the mind and soul of decent people.
They begin to tremble before the terrible enemy and thus havebecome his final victim.
The Jew's domination in the state seems so assured that nownot only can he call himself a Jew again, but he ruthlessly admits his ultimatenational and political designs. A section of his race openly owns itselfto be a foreign people, yet even here they lie. For while the Zionists tryto make the rest of the world believe that the national consciousness ofthe Jew finds its satisfaction in the creation of a Palestinian state, theJews again slyly dupe the dumb Goyim. It doesn't even enter their headsto build up a Jewish state in Palestine for the purpose of living there;all they want is a central organization for their international world swindle,endowed with its own sovereign rights and removed from the interventionof other states: a haven for convicted scoundrels and a university for buddingcrooks.
It is a sign of their rising confidence and sense of securitythat at a time when one section is still playing the German, Frenchman,or Englishman, the other with open effrontery comes out as the Jewish race.
How close they see approaching victory can be seen by the hideousaspect which their relations with the members of
other peoples takes on.
With satanic joy in his face, the black-haired Jewish youthlurks in wait for the unsuspecting girl whom he defiles with his blood,thus stealing her from her people. With every means he tries to destroythe racial foundations of the people he has set out to subjugate. Just ashe himself systematically ruins women and girls, he does not shrink backfrom pulling down the blood barriers for others, even on a large scale.It was and it is Jews who bring the Negroes into the Rhineland, always withthe same secret thought and clear aim of ruining the hated white race bythe necessarily resulting bastardization, throwing it down from its culturaland political height, and himself rising to be its master.
For a racially pure people which is conscious of its blood cannever be enslaved by the Jew. In this world he will forever be master overbastards and bastards alone.
And so he tries systematically to lower the racial level bya continuous poisoning of individuals.
And in politics he begins to replace the idea of democracy bythe dictatorship of the proletariat.
In the organized mass of Marxism he has found the weapon whichlets him dispense with democracy and in its stead allows him to subjugateand govern the peoples with a dictatorial and brutal fist.
He works systematically for revolutionization in a twofold sense:economic and political.
Around peoples who offer too violent a resistance to attackfrom within he weaves a net of enemies, thanks to his international influence,incites them to war, and finally, if necessary, plants the flag of revolutionon the very battlefields.
In economics he undermines the states until the social enterpriseswhich have become unprofitable are taken from the state and subjected tohis financial control.
In the political field he refuses the state the means for itsselfpreservation, destroys the foundations of all national self-maintenanceand defense, destroys faith in the leadership, scoffs at its history andpast, and drags everything that is truly great into the gutter.
Culturally he contaminates art, literature, the theater, makesa mockery of natural feeling, overthrows all concepts of beauty and sublimity,of the noble and the good, and instead drags men down into the sphere ofhis own base nature.
Religion is ridiculed, ethics and morality represented as outmoded, untilthe last props of a nation in its struggle for existence in this world havefallen.
(e) Now begins the great last revolution. In gaining politicalpower the Jew casts off the few cloaks that he still wears. The democraticpeople's Jew becomes the blood-Jew and tyrant over peoples. In a few yearshe tries to exterminate the national intelligentsia and by robbing the peoplesof their natural intellectual leadership makes them ripe for the slave'slot of permanent subjugation.
The most frightful example of this kind is offered by Russia, where he killed or starved about thirty million people with positively fanatical savagery, in part amid inhuman tortures, in order to give a gang of Jewish journalists and stock exchange bandits domination over a great people.
The end is not only the end of the freedom of the peoples oppressed by the Jew, but also the end of this parasite upon the nations. After the death of his victim, the vampire sooner or later dies too.
If we pass all the causes of the German collapse in review,the ultimate and most decisive remains the failure to recognize the racialproblem and especially the Jewish menace.
The defeats on the battlefield in August, 1918, would have been child's play to bear. They stood in no proportion to the victories of our people. It was not they that caused our downfall; no, it was brought about by that power which prepared these defeats by systematically over many decades robbing our people of the political and moral instincts and forces which alone make nations capable and hence worthy of existence.
In heedlessly ignoring -the question of the preservation ofthe racial foundations of our nation, the old Reich disregarded the soleright which gives life in this world. Peoples which bastardize themselves,or let themselves be bastardized, sin against the will of eternal Providence,and when their ruin is encompassed by a stronger enemy it is not an injusticedone to them, but only the restoration of justice. If a people no longerwants to respect the Nature-given qualities of its being which root in itsblood, it has no further right to complain over the loss of its earthlyexistence.
Everything on this earth is capable of improvement. Every defeat can becomethe father of a subsequent victory, every lost war the cause of a laterresurgence, every hardship the fertilization of human energy, and from everyoppression the forces for a new spiritual rebirth can comes as long as theblood is preserved pure.
The lost purity of the blood alone destroys inner happinessforever, plunges man into the abyss for all time, and the consequences cannever more be eliminated from body and spirit.
Only by examining and comparing all other problems of life inthe light of this one question shall we see how absurdly petty they areby this standard. They are all limited in time-but the question of preservingor not preserving the purity of the blood will endure as long as there aremen.
All really significant symptoms of decay of the pre-War periodcan in the last analysis be reduced to racial causes.
Whether we consider questions of general justice or cankersof economic life, symptoms of cultural decline or processes of politicaldegeneration, questions of faulty schooling or the bad influence exertedon grown-ups by the press, etc., everywhere and always it is fundamentallythe disregard of the racial needs of our own people or failure to see aforeign racial menace.
And that is why all attempts at reform, all works for social relief andpolitical exertions, all economic expansion and every apparent increaseof intellectual knowledge were futile as far as their results were concerned.The nation, and the organism which enables l and preserves its life on thisearth, the state, did not grow inwardly healthier, but obviously languishedmore and more. All the illusory prosperity of the old Reich could not hideits inner weakness, and every attempt really to strengthen the Reich failedagain and again, due to disregarding the most important question.
It would be a mistake to believe that the adherents of the variouspolitical tendencies which were tinkering around on the German nationalbody-yes, even a certain section of the leaders-were bad or malevolent menin themselves. Their activity was condemned to sterility only because thebest of them saw at most the forms of our general disease and tried to combatthem, but blindly ignored the virus. Anyone who systematically follows theold Reich's line of political development is bound to arrive, upon calmexamination, at the realization that even at the time of the unification,hence the rise of the German nation, the inner decay was already in fullswing, and that despite all apparent political successes and despite increasingeconomic wealth, the general situation was deteriorating from year to year.If nothing else, the elections for the Reichstag announced, with their outwardswelling of the Marxist vote, the steadily approaching inward and hencealso outward collapse. All the successes of the so-called bourgeois partieswere worthless, not only because even with so-called bourgeois electoralvictories they were unable to halt the numerical growth of the Marxist flood,but because they themselves above all now bore the ferments of decay intheir own bodies. Without suspecting it, the bourgeois world itself wasinwardly infected with the deadly poison of Marxist ideas and its resistanceoften sprang more from the competitor's envy of ambitious leaders than froma fundamental rejection of adversaries determined to fight to the utmost.In these long years there was only one who kept up an imperturbable, unflaggingfight, and this was the Jean His Star of David I rose higher and higherin proportion as our people's will for selfpreservation vanished.
Therefore, in August, 1914, it was not a people resolved to attack which rushed to the battlefield; no, it was only the last flicker of the national instinct of self-preservation in face of the progressing pacifist-Marxist paralysis of our national body. Since even in these days of destiny, our people did not recognize the inner enemy, all outward resistance
On the basis of this inner realization, there took form in our new movement the leading principles as well as the tendency, which in our conviction were alone capable, not only of halting the decline of the German people, but of creating the granite foundation upon which some day a state will rest which represents, not an alien mechanism of economic concerns