The Riddle of the Jew's Success
Page 1
F. RODERICH-STOLTHEIM
THE RIDDLE
OF
THE JEW’S SUCCESS
Translated from the German by Capel Pownall
HAMMER-VERLAG / LEIPZIG
1927
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From Metapedia
[http://en.metapedia.org/wiki/Theodor_Fritsch] Theodor Emil Fritsch (October 28, 1852 near Leipzig – September 8, 1933) was a German antijudaist whose views did much to influence popular opposition to Jewish supremacism in Germany during the late 19th and early 20th centuries.
A believer in the absolute superiority of the Aryan race, Fritsch was upset by the changes brought on by rapid industrialization and urbanization, and called for a return to the traditional peasant values and customs of the distant past, which he believed exemplified the essence of the Volk.
In 1883 he founded the Hammer Publishing House. One of Fritsch's major goals was to unite all Jew-resister political parties under a single banner; he wished for opposition to Jewish supremacism to permeate the agenda of every German social and political organization. This effort proved largely to be a failure, as by 1890 there were over 190 various patriotic parties in Germany. He also had a powerful rival for the leadership of the patriots in Otto Böckel, with whom he had a strong personal rivalry.
In 1893, Fritsch published his most famous work, The Handbook of the Jewish Question also known as the Anti-Semitic Catechism which criticed the Jews and called upon Germans to refrain from intermingling with them. Vastly popular, the book was read by millions and was in its 49th edition by 1944 (330,000 copies). The ideas espoused by the work greatly influenced Hitler and his party during their rise to power after World War I. Fritsch also founded a journal - the Hammer (in 1902) and this became the basis of a movement, the Reichshammerbund, in 1912.
His better known book, The Riddle of the Jew's Success was published in English in 1927 under the pseudonym F. RoderichStoltheim, and dealt with the negative impact that Jewish values and the centralization of the German economy in Jewish hands had on the German people. This book was recently republished by Noontide Press, and was the subject of a media controversy after it was banned by Amazon.com and other online book sellers.
Fritsch held the publication rights to the German edition of Henry Ford’s work The International Jew.
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Contents.
Chapter ... Page
I. Preface ... 5
II. Jewish Methods in the Economic Life ... 10
III. Particular Business Tactics of the Jew ... 29
IV. The International Connection and Secret League of the Hebrews ... 39
V. The peculiar Morality of Jewdom ... 53
VI. An Explanation with Sombart ... 68
VII. Jewish Successes in modern Times ... 72
VIII. The Stock-Exchange ... 84
IX. How Sound Business Methods are forced out of the field by the Jews ... 98
X. Jewish Trade Specialities ... 111
XI. Moral Principles in Trade ... 141
XII. The Hebrews as supporters of Capitalism ... 154
XIII. Business and Religion ... 183
XIV. The Race Problem ... 200 XV. Origin of the Jewish entity ... 220
XVI. The influence of the Jew upon Womankind ... 242
XVII. The Jews and the World-War ... 277
Concluding Words ... 283 Errata ... 290
I.
Preface
If there are riddles in the history of the nations, then the Jews most certainly present one of the chief instances; and, whoever has occupied himself with the problems of humanity, without advancing so far as the great problem of the Jews, has, so far as knowledge and experience of life are concerned, merely skimmed the surface of the subject. There is scarcely a field, from Art and Literature to Religion and Political Economy, from Politics to the most secret domains of sensuality and criminality, in which the influence of the Jewish spirit and of the Jewish entity cannot be clearly traced, and has not imparted a peculiar warp or trend to the affairs in question.
Indisputable as these facts are, it is nevertheless equally certain that Science, Literature and the Press, which concern themselves, not only in Germany, but all the world over, with all manner of valuable knowledge, display the utmost anxiety to avoid casting any light into the secret and mysterious sphere of Jewish influence. It is, as if a silent mandate had been issued, that the essential relations of life with Jewdom are on no account to be disturbed — that the Jews, in fact, are not to be discussed. And thus, one is entitled to maintain, that in no department of knowledge is the ignorance of our learned men so pronounced, as it is in everything, which is connected with the Jews.
If, however, the influences and activities, which the Hebrews exert upon the spiritual and political destinies of the nations, are of an extraordinary nature, one must finally supplement this recognised fact by the further recognition, that Hebrewdom avails itself of extraordinary powers and means to produce such results. It is, in this respect, that the present book furnishes disclosures.
To start with, one point must be made perfectly clear: religious views and religious motives are excluded from this work.
[Page 5]
The author is completely neutral to the religious parties, and cannot subscribe unconditionally to any one of the same. When Jews are spoken of in the course of this book, we are not thinking of a religious community, but rather of a particular people, a nation, a race. Consequently, whenever it would be advisable to avoid the use of the word “Jew”, on account of the unpleasant flavour or taint which invariably accompanies that expression, use has been made, to a great extent, of the names “Hebrew”, or “Semite”.
That the Jews, however, in spite of their dispersion amongst the nations, still feel, at the present day, that they are a special people and a special race, and that they feel themselves united more by their common blood and race than by their religious creed, is testified to by one of the most illustrious amongst the people of Israel.
Disraeli, who later on became Prime Minister of England, and was created Lord Beaconsfield, makes, in his novel “Endymion”, which was published in London in 1844, an influential, elderly Jew speak to a young man as follows:
“ No one must treat the racial principle, the racial question, with indifference. It is the key to the history of the world; and history is only so frequently confused because it is written by people, who are unacquainted with the racial question, and ignorant of everything which has a bearing upon it. Wherever you find the same in operation, whether amongst communities, or, in the case of individuals, it has to be reckoned with. But, on the other side, there is no other subject again, which demands such a fine power of discrimination, or, where the principle, if it is not completely understood, may show itself to be as misleading as an Ignis Fatuus.
I find in Europe three great races with pronounced characters — the Germans, the Slavs and the Celts, and their behaviour is determined precisely by these distinguishing characteristics. There is, however, yet another great race, which influences the world — the Semitic. The Semites are, without question, a great race, for, amongst all the things in this world which appear to be true, nothing is more certain than the fact that they invented our alphabet.”*
* This has long been shown to be erroneous (The author.)
[Page 6] “ But the Semites, at the present moment, exert through their smallest but most peculiar family, the Jews, an extraordinarily great influence upon all affairs. There is no other race, which has been endowed to such a degree with obstinacy and talent for organisation. These qualities have secured for them untold possessions and immeasurable credit. As you advanc
e in life and acquire a more extensive knowledge of business and affairs in general, you will find that the Jews cross your path and frustrate your plans, wherever you go. Long ago they stole their way into our secret diplomacy, and have become almost complete masters of it; in another 25 years they will openly claim their share in the government of the country. Now here we are dealing with races: men and cliques of men who are guided in their behaviour by their peculiar organisation, and a statesman must reckon with this situation. On the other hand — what do you understand by the Latin race? Language and Religion do not make race — blood makes it”.
At this juncture we shall only occupy ourselves with the signification and importance of the Jews in trade, that domain where they have laid the foundation of their power, and over which they are always extending their influence and authority in the endeavour to make a Jewish monopoly of it.
In his meritorious book: “ Die Juden und das Wirtschaftsleben”, (The Jews and the Economic Life) Professor Werner Sombart is at pains to prove nothing less than that the economic destinies of states and nations stand in immediate relation to the wanderings of the Jews. What further conclusions he then proceeds to attach to this theory, can best be summed up as follows: to whatever spot the Jews turn their footsteps, there trade and culture at once blossom forth; but, if they withdraw, commerce decays and prosperity disappears.
If this fact also, as a fact, is not to be disputed, it still seems to me that the reasons, adduced by Sombart, to account for this phenomenon, do not satisfy. And, as his conclusions also appear to me to be unsound, I consider it necessary to supplement the work of this scholar, who depends almost entirely upon literary and documentary evidence, by examples and experiences taken from practical, everyday life.
According to the impression, which is left upon one after reading Sombart’s book, one might almost fancy that proof had been actually produced that the Hebrews were the real supporters of modern culture.
[Page 7] Sombart speaks of the “ Culture of Capitalism”, and endeavours to show how this culture rests preponderantly, or almost exclusively on the shoulders of the Jews. The perception, that humanity is extraordinarily indebted to the Jews with regard to Culture, has been vigorously and continuously propagated in more modern times, and may well have given rise to the opinion, which is widely held, that Culture and Religion have come to us mainly from the Hebrews, and consequently that the other nations owe an everlasting debt of gratitude to this Oriental people. In fact, in many quarters, it is actually maintained that all progress proceeds from the Jews, and that Culture without Jews is unthinkable. Such notions are, however, no longer tenable at the present day, by reason of our extended insight into the most remote periods of national history. One must remember that highly developed systems of culture have come into being in lands, in which a Jew has never set foot; that great systems of culture even existed at a time when no such thing as a Jewish nation had put in an appearance in the history of the world. The discoveries, made at the ancient seats of the Egyptian, Babylonian, and Assyrian nations, testify to this. The Aztecs, and the Incas in Peru as well, attained to a high degree of culture, and yet they knew nothing about the Hebrews. The culture of the Chinese and the Japanese gradually unfolded itself for thousands of years without the Hebrews contributing in the slightest degree thereto, for even at the present day, the Jew is only to be found as an isolated individual in China and Japan.
The strongly developed racial feeling of these nations knows how to keep him at an arm’s length. But, above all, what may perhaps be regarded as the highest and most exquisite blossom of culture, which humanity has ever brought to maturity — Grecian culture — developed at a time when Jewish influence was quite out of the question.
Thus, to hold up the Hebrew to universal admiration as the supporter of culture, is simply not admissible. On the other hand, it is conceded, that that, what is so commonly called “Culture”, at once acquires an acceleration in pace, as soon as the Hebrews lay hands on it, and that, under the influence of this singular people, the external appearances of Culture develop in an astonishing manner.
[Page 8] Only, at this stage, we ought to make a finer distinction, and not call “Culture”, i.e., constructive work, what is really “Civilisation”, i.e., a refinement or polishing-up of the mode of living. The increase and enhancement of the forms of life, which proceed under Jewish influence, affect preponderantly the externals of life. Trade and business increase, production receives a powerful stimulation, the circulation of money and the amassing of capital become more conspicuous than was formerly the case. Life seems to assume a richer and more luxurious aspect, and an impression of universal prosperity and augmentation of real property is created. All this, however, must be included in the conception of civilisation, whilst real culture, which is the cultivation and encouragement of the highest human capabilities, the improvement of organic and moral arrangement, and the deepening of religious feeling, is more or less disregarded. In fact, it appears that these deeper, cultural values actually suffer injury by the externalization of all existence.
The dynamic conformity to law throughout Nature is not to be evaded even in human life; too much on one side always causes a deficiency on the other. It is not possible to develop extraordinary powers externally, without incurring a loss in internal values. We shall therefore be obliged, in order to treat this matter conscientiously, to throw light upon the highly praised enhancement of culture by Hebrewdom from other points than Sombart has done, so that this obvious phenomenon can be viewed and comprehended as a whole.
[Page 9]
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II.
Jewish Methods In the Economic Life.
The question, why the economic life flourishes wherever the Jews direct their footsteps, has not been answered by Sombart in a way which satisfies us. He is under obligation to us for important disclosures. We shall, to the best of our ability, present these as follow. The facts and phenomena, upon which light must be thrown, can be separated into groups, according to the points of observation:
1. The Hebrew enhances and accelerates the circulation of Money.
2. He mobilises slumbering values: lets loose balanced and reposing forces.
3. He practises “Raubbau”, (Predatory culture)* at the expense of the stored-up forces of Nature and Mankind.
At this juncture must also be taken into consideration:
4. The “Playing into one another’s hands” (secret understanding) of the Hebrews.
5. The strange Morality.
1. The Hebrew enhances the circulation of Money, enlivens business.
The sound merchant of the old school held the opinion that his duty was satisfactorily discharged, by satisfying the actual purchaserequirements of his customers. He allowed the latter to approach him of their own accord, and waited until they called upon him, believing that he had conformed in all respects to his business obligations, by procuring for the customer, at a suitable price, the goods which the latter required.
* Translator’s note. It is very difficult to find in English a concise equivalent for the admirable German expression “Raubbau”. “Predatory Culture” is, perhaps, the best.
[Page 10] He regarded it as beneath his dignity to run after customers, or to entice them, by all manner of tricks, to buy from him; in fact, in olden times, conduct of this kind was regarded as unbecoming and quite unworthy of an honourable trader. Far less did it ever occur to him to talk a customer into buying some article, which the latter would not have bought of his own accord. Thus trade remained a peaceful, and not unduly exciting occupation, and still the customer got what he wanted.
The Hebrew introduced into these relations, a new tendency and a violent revolution. Wherever he invaded trade, he refused to adopt this quiet and peaceful method of satisfying requirements. He endeavoured to entice the customers by advantageous offers and promises of all kinds. Above all, he emphasised the cheapness of his goods, and knew
well how to delude the purchaser, by suggestion, into imagining that, in this cheapness, the latter would find an enormous advantage.
He recommended his goods, loudly and publicly, by methods, which were formerly known and forbidden as being those of a mountebank, and which are now called advertising, and very soon brought the practice almost to the verge of an art.
Yes, and when all these means of attracting customers proved of no avail, he went and looked for them, not only by sending out circulars and price-lists, but personally, by pedlars, agents and travellers. Thus, he did not wait until the requirement arose, and the demand set in of its own accord; he created an artificial demand; he aroused requirement by persuasion, and by other means. In this manner, a new and alien trait was introduced into all business life. Commercial business activity now became a wild hunt for customers, for each tradesman sought to tear away the buyer from his rival.
Certainly all this resulted in a violent application of the spur to business life, and the exchange of commodities was accelerated and increased thereby, but this kind of activity was of less service to political economy, in its higher sense, than it was to another purpose. If it was the aim of sound economy solely to satisfy a genuine want, and to direct goods wherever the same were really required, the new way of proceeding aimed mainly at gathering up or “assembling” actual money.
[Page 11] Trade, according to the new perception, was no longer a useful link in the chain of calm, constant economic development, but was rather a means to direct the circulating money as quickly as possible again into the hands of the trader.
It was not the transfer of goods, which was so important, but the fact that the transfer of goods gave the opportunity for getting hold of money.
Thus, extraction of money from the pockets of customers instead of satisfactorily meeting the need for commodities, now became the main purpose of trade. But trade forfeited thereby its proper and honourable character, and its former reputation as an important contributor to the well-being of the community.