(Grease Stander) whose business it was to keep a look-out, while the theft was being committed, fellow-conspirators who received the stolen goods, and all kinds of other people, who helped to make “gang-robbery” so successful. One has only to read the writings of the criminal actuary Thiele, which were published in the forties of the last century under the title: “The Jewish Swindlers in Germany”, to learn on what a magnificent scale the people of Judah showed their skill on every occasion, both in organisation, and in the assignation of the part, which each should play.
In one particular case — Rosenthal versus Löwenthal — there were no less than 700 thieves and accomplices prosecuted, who were, almost without exception, Hebrews, and whose communications extended, from certain towns in Poland, as far as the Rhine, with branches all over Germany. This powerful “Chawrusse” carried on burglary, embezzlement, artificial bankruptcy, and the traffic in stolen goods, on a truly grand scale. Anyone, who reads the account of the trial at the time, cannot help being struck by the fact that quite a number of characteristic names of various [members of this band of thieves are to be found today amongst the magnates of finance and the matadors of the Stock Exchange in Berlin, until the impression gains ground that the present-day Jewish corporation of the Stock Exchange is a direct continuation of the old swindling “Chawrusse” of Bentschen and Neutomischel.
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* The “Thieves’ Jargon” or “Rotwelsch” is, on this account, full of “Yiddish”, which is a corrupt form of German spoken by Hebrews: compare also Avé-Lallemant: “Das deutsche Gaunertum”* (German Swindledom) 4 Volumes 1854.
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[Page 47] One must not, by any means, believe that the connection between thieves and bankers belongs to the past. When four Jewish burglars were captured recently in the act of robbing a warehouse in the vicinity of Paris, a large number of letters were found in their possession, connecting them with some of the leading Jewish firms in London and Antwerp. The public press unfortunately remained silent concerning what other discoveries were made in the course of the investigation.
3. Nomadism of the Hebrew.
Internationality presumes, of necessity, a departure from the stationary habit — from the attachment to the soil, to the home, to the Fatherland. Since the Jew knows no Fatherland in our sense of the word, Internationality is an essential part of his peculiar disposition, and impels him, on principle, to assume a hostile attitude towards all national effort. For this reason the German disposition is especially hateful to the Jew.
Sombart very appositely represents the Jews as a nation of wanderers —of “nomads”, compared with the stationary nations.* Out of this fundamental opposition arises a wide divergence in the views taken with regard to life and to economic principles. The stationary individual must, of necessity, favour well regulated conditions and stability, in order that he may have full scope for his productive and constructive activity. The nomad, animated by the impulse to convey all his possessions along with him, and to make them as portable as possible, must always foster the wish to make things and values moveable; in fact, to “mobilise” them. Consequently he is not in love with fixity and constancy of relations and regulations; he desires, on the contrary, to see everything in a state of flux and revolution. The ground with its surface-soil, which is the preliminary condition, and forms the foundation for all productive and stationary nations, has little meaning for the nomad — if he is not able to convert it into moveable, liquid values. He accomplishes this by the production of “paper values”, for which the immoveable goods of stationary citizens are pledged.
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* He was certainly not the first to remark this, for we have possessed, since 1887, the masterly work of Professor Adolf Wahrmund († 1913): “Das Gesetz des Nomadentums und die heutige Judenherrschaft”: (The Law of Nomadism and the present-day domination by the Jews).
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[Page 48] Therefore he holds sides with mortgages, pledge papers, stocks and shares, bills of exchange, and all other paper values, which can be stuck comfortably in the pocket, and carried away.
Just as little interest is shown by the Hebrew in the production of the native soil; his instinct for “dealing”, drives him to desire that all articles, on their journey from producer to consumer, should travel as far as possible, and consequently be made to pass, as frequently as possible, the turnpikes of his middleman monopoly. The more that goods wander about the world, and the more that nations become dependent upon what they import from foreign countries, so much the better for the Hebrew. It is on this account that he endeavours, by all means, to check and to complicate the simple and straightforward course, which the exchange of goods would naturally take. He thrusts himself everywhere between producers and consumers, and strives, wherever it is possible, so to arrange matters, that not even the smallest business shall be completed without his interference. In countries where the Jews sit close to one another, this system has been perfected to a marvellous extent. J. C. Kohl, for instance, relates in his “Journeys in the interior of Russia and Poland”, that in Poland it is not possible to conclude either an important or unimportant piece of business without the mediation of a Jew.
“ The nobleman sells his wheat to the shipper through the Jew, the master of the house engages his servants, his steward, his cooks, yes, even the instructors and tutors for his son through the Jew.
Estates are let, money is collected, stores are bought etc. through the agency of the Jew; in short, one feeds, travels, rides, lodges and clothes one’s self through the mediation of the Jew.”
Formerly the Jews were also the sole tenants of the Customs, Mines and Salt-works in Poland.* ---------------
* Leipzig 1841. — This work is still regarded by those acquainted with the conditions as correct and reliable. — See also Richard Andree: “Zur Volkskunde der Juden” (National information concerning the Jews) page 213.
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[Page 49] T. von Langenfeldt in his book “Russland im 19.
Jahrhundert” (Russia in the 19th Century) gives a picture of the interaction of Jewish business activities, and of the far-flung net of their helpers and helpers’ helpers:
“At the annual markets where the Jews are permitted to do business, the dealing takes on a certain feverish aspect. They appear in enormous numbers, and sell their goods, both wholesale and retail, from booths and stalls, or hawk them from house to house. Around each Jewish wholesale dealer swarm hundreds of poor Jews, who obtain goods from him on credit, and sell the same retail. One Jew supports another; they have their own bankers, brokers, agents — yes, even their own carmen. Over the whole of western and southern Russia there is spread an innumerable host of commission agents and factors, employed by rich Jewish wholesale merchants. These form the connecting link between the merchants and the producers, between the more distant markets and the commercial centres. The duties of these agents consist in purchasing goods, and in writing periodical reports, with which they have to furnish their masters, concerning every economic novelty, concerning the prices of every possible product, imparting at the same time their views as to the advantage of this or that commercial operation”.
And further: “ Besides the commission agents, the brokers are absolutely indispensable for Jewish trade. The business of the broker consists in knowing everything, hunting up everything, bringing the interested parties together, watching the actions of those people who have any kind of relations to the merchant — in one word: to represent all the interests of his principal. The broker is a living price-list, in whom the prices, the quantity, the quality, and the location of the goods for sale — in fact everything which can interest the purchaser, is recorded.
Almost every Jew is a broker; yes, one is entitled to maintain that he is born to the part”. “ The brokers on any particular market do not allow any stranger to enter the same, and do not themselves attempt to enter any strange market,
but recommend their clients to go to a broker known to them, at the place in question. There are special brokers for the grain, tallow, salt, and timber trades. Where Jews exclusively live, the whole country is covered with a net of brokers, who penetrate into the most remote economic corners of each district. The broker understands how to make himself indispensable everywhere, and to everybody. The estate owner, and especially the Polish estate-owner, is the born friend of the Jew, who flatters him, abases himself before him, knows always where and how money can be procured, and where he — the estate owner — can dispose of his produce to the best advantage”.
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* Berlin 1875. — See “Handbuch der Judenfrage” (Handbook to the Jewish Question) 27 Edition pages 100 - 111.
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[Page 50] From the above characteristic motives springs the mania of the Hebrew to give the preference to all foreign goods. He is always the first to bring novelties from foreign countries, and is an indefatigable praiser of everything foreign. He is always ready with an assurance that the foreign article is better than the native; he even goes so far as to maintain that foreign corn is more nourishing than that grown by German peasants. He knows full well that the native product very easily discovers the direct road from producer to consumer without requiring his services as middleman; and this sticks in his gizzard.
He would like to make production just like consumption — dependent upon himself, and to get it completely into his power; he therefore tries to separate the two processes, and to thrust himself between them. The business of the middleman has become to such an extent the second nature of the Jew, that he regards it with favour also, when practised by others, so long as he does not lose any advantage thereby. Manufacturers, who deliver exclusively to their representatives, the latter themselves, as well as the great army of agents, brokers, and commission men, who do not stand in direct competition with Jews, are wont to praise the Jews on account of the punctilious respect, which the latter pay to every kind of middle-man business. The Jew’s ideal would be to convert Germany into a one-sided industrial country, importing all raw material and food-stuffs from abroad, and compelled to export again the greater part of its industrial products. In this case both the raw material and the finished article must pass through the hands of the middle-man, and his control of the market would be complete. But this would be accompanied also by the political control of the state. The nearer this ideal brings the Hebrew to the socialdemocrat of Marxian* tendencies, the further it separates him from all representatives of national work.
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* Karl Marx (1818-1883) was of Jewish origin, like Ferd. Lassalle (1825—1864) and many other notorious social-democratic magnates.
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[Page 51] Therefore the Jew is a sworn enemy of agriculture in the home country. He persecutes with fanatical hatred the “agrarian”, who by his diligent production, interferes with the commercial monopoly of the Jew. For this reason the latter is never tired of singing the praises of international free-trade, of abusing protective duties, of inciting the inhabitants of towns against the country-folk, and of endeavouring, as far as possible, to sow discord between the two.
The Hebrew fraternity is favoured by yet another circumstance in its control of the economic life, and that is: — the peculiar morality.
[Page 52]
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V.
The peculiar Morality of Jewdom.
That the Hebrew is not very particular with regard to his moral obligations towards other people, is fairly well known. One is wont to excuse him much in this respect, and to overlook his lack of conscientiousness with the remark that he had been frequently unjustly persecuted in “olden times”, and thus had been driven, by dire necessity, to the adoption of a lax moral code. In this respect also, many “worthy souls” are inclined, out of ill-considered amiability, to speak disparagingly of their own nation by imputing the responsibility for the moral deficiencies of the Hebrew to their own Christian ancestors.
These fine folk could easily ascertain from the Bible, that the bad ethics of the Hebrew are as old as that nation, and already existed before there were any Christians. The Hebrews were already decried, far and wide, in ancient Egypt, Babylon, and Syria on account of their questionable morality and business tactics; consequently, the Christians cannot be blamed for the moral shortcomings of the Jewish people.
Already we can learn out of the Old Testament that their law allows the Hebrews to treat the “non-Jew” — “the stranger” — very differently to those of their own faith and blood. In this respect already, the “Chosen People” place themselves in the strongest contrast to all other nations, who are designated as “strangers”. It is continually reiterated that it is permissible to do all kinds of things towards a “stranger”, which it is forbidden to do towards the fellowJews. Thus, for example:
“You may practise usury against the ‘stranger’, but not against your brother.” (5. Moses 23, 20). A sharp distinction is always drawn between the Jews, and the rest of the nations. All the moral commandments of the Hebrews extend only to members of their race; all other races are excepted.
[Page 53]
What is forbidden to be done to Jews, is permitted towards those, who are not Jews. 5. Moses, 15. 3:
“You may put pressure on the stranger, but you must be lenient to him, who is your brother.”
The contempt shown for all those, who are not Jews, goes so far as to regard unclean food and garbage as good enough for the “stranger”.
5. Moses, 14, 21:
“You shall not eat offal; you may give it to the ‘stranger’ in your gate so that he may eat it, or sell it to another ‘stranger’”. All the commands, made with reference to one’s neighbour, are not comprehended by the Jew as by the Christian, who regards them as referring to all men; he — the Jew — accepts them quite literally, and as referring only to the actual neighbour, the member of the same race, the fellow-Jew. When we read in 3 Moses: 19, 13:
“Thou shalt neither overreach nor rob thy neighbour”, the Jew considers that he is released from any like duty towards those, who are not Jews.
The writings of the Rabbis express this particular comprehension of the text quite unmistakably.
This peculiar comprehension on the part of the Jews of their particular rights as human beings goes, however, still further back; it rests, in the last analysis, on the fact that the Jews not only separate themselves as a “chosen people” from all other men, but have their own particular god. It is a fatal mistake of our theologians to regard the Jewish God as identical with the Christian. On a closer examination, Jehovah (whom the more modern science calls Jahwe) is found to be the exclusive God of Jewdom, and not, at the same time, that of other men. One can convince one’s self from 1. Moses, Chapter 17, that this Jahwe-Jehovah concluded his formal agreement expressly only with Abraham and his seed (descendants), and that this covenant bears a hostile meaning for all nonJewish peoples. As a sign of the covenant, circumcision is introduced, and Jahwe declares: all who are not circumcised, will incur his vengeance, and will be completely destroyed.
[Page 54] It is at once clear that this covenant between Jahwe and Abraham’s seed is a warlike covenant, the point of which is directed relentlessly against all non-Jewish nations — the unbelievers, the heathens (Goyim). In the eyes of the Jews, however, heathens are all those, who are not of Abraham’s seed, all who are not circumcised, all who have not entered into the blood-pact with Jahwe. Dominion over all other nations is promised to the Jews, and the possessions of the former will be given to them as a reward if they — the Jews — are true to their pact with Jahwe:
“ Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.” (Psalms 2. 8. 9)
Yes, ope
n hostility is declared against all non-Jewish nations, and their extirpation and annihilation are to be the life task of the Jews: 5. Moses 7, 16: “Thou wilt devour all nations, which the Lord thy God will give thee. Thou shalt have no mercy on them, and shalt not serve their gods, for to do so will be thy condemnation.” *
The oriental scholar, Adolf Wahrmund, is therefore justified in referring to the journey of the Jews across the earth as an expedition for the capture of the world — certainly not by open force of arms, but by other means, a plentiful store of which, is placed at their disposal by the Talmudic teaching of the Rabbis.
The most important weapon of the Jews against non-Jewish nations is Money; they therefore endeavour to obtain possession of this in every form. For this reason Jews are allowed to practise usury against nonJews, and the lending of money, and the receiving of interest are recommended as an important means or instrument for dominating other nations.
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* Consequently it was a fatal blunder of Luther, always to translate the word Jahwe as “Lord God”, and thus to help to obliterate the fundamental difference between the particular god of the Jews, and the “Heavenly Father” of Christ.
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[Page 55]
5. Moses 15, 6: “ For Jahwe, thy God, has conferred blessings on thee, as he has promised thee, so that thou shalt lend to many nations but shalt not need to borrow thyself, and that thou shalt rule over many nations but that no one shall rule over thee!” —
Truly a wonderful compact with God, which is payable in cash, and which promises domination over other nations by money-power — whilst Christ teaches:
“Ye cannot serve God and Mammon.” The peculiar Jewish perception of life which results from such doctrines, is made the utmost of in the Talmud. It would take too much time and space to quote even extracts here from the mystical books of the Rabbis; therefore reference is made to the work by Th. Fritsch: “Mein Beweismaterial gegen Jahwe” (My evidence against Jahwe)* in which a strong light is cast upon domains, which we can scarcely glance at.
The Riddle of the Jew's Success Page 6
