Formerly the earning of money was a side-issue in the economic life; the other, and more important object was: on the one hand, the satisfaction of human needs by the production of the requisite goods, and the guaranteeing, on the other hand, of the possibility of an existence for the producer, as well as for the business or middleman. The man, and the possibility of his existence, were always the chief consideration. According to the capitalistic system of the Hebrew, the matter was regarded in a very different light. Sombart is of opinion that:
“ Out of a systematic direction of economic affairs, for the purpose of making profit, which thereby provides the incentive for the effort to expand continuously all kinds of business activity, arises, as a natural consequence, a conscious guiding or directing of all trading activity towards the supreme reasonable method of establishing and maintaining economic relations.”
[Page 155] It is certainly true that the economic life receives a very marked warp or distortion in one particular direction, if one enquires every moment what profit can be made, but we certainly cannot recognise the method just described as the “supreme rational”; it is rather supremely irrational, because it is so busily engaged in the mad accumulation of capital that it entirely disregards the aim of all culture: namely the preservation and elevation of mankind.
In olden times the economic method was grounded firmly on the principle of organic growth and building-up, but the modern Jewish economic method aims at a ruthless extermination — at the so-called predatory culture. It drags riches together, from all directions, at the cost of human welfare; it produces wares, which, to a considerable extent, serve but one purpose, and that is simply to entice and trick money out of the pockets of the people; it creates a few rich by the indebtedness and impoverishment of the masses. But, above all, it uses up human energy to such an extent, that it must soon end in the exhaustion and decline of the nation.
It is characteristic of this capitalistic system that it is unable to realise the effects of its own action — that it is actually killing the goose, which lays the golden eggs. Impelled by the short-sighted greed for amassing money, it wrecks the organic foundations of national life. Is there perhaps design behind all this? Is this Jewish-capitalistic economic method perhaps the means to the end of fulfilling the ancient commandment:
“Thou shalt eat up all nations?”
Sombart asks the question: “ What is the meaning in the capitalistic sense of a successful stroke of business? Naturally that this activity, with its terms and conditions, should be followed by a good result. In what way however, is this successful result to be gauged? Certainly not by the quality of the performance. Just as little by the quantity. All the more, simply and solely, if. . .”
The reader expects now to hear: whether, under the operation of this beneficial, capitalistic system, Culture and Humanity are to be conducted to a still higher plane, or: whether Morality and Social Arrangement are to show a gratifying advance?
[Page 156] — Oh, dear no; completely erroneous! According to Sombart, the beneficial result of this economic method is to be gauged solely as follows:
“ If, at the end of an economic period the advanced money is again in hand, and has brought with it something additional, which we call profit” (page 188).
The sublime blessings, to be derived from this economic system, could not be stated in a more pertinent manner, and one must infer that Sombart is a man, with a very keen sense of sarcastic humour, who, under the pretext of recognition, is desirous of exposing, in these words, the utter barrenness of capitalism. Even the question is not asked, whether an improvement in the production of goods is the result of this economic method — no:
“ the sole consideration is, that at the conclusion of the transaction, the gain in money or property remains in the hands of the capitalist, who took it in hand.”
— Mankind, you have no need to be alarmed; capitalistic Jewdom is conducting you towards a splendid goal: “ . . . so that the debit and credit of the ledger shall be closed with a balance in favour of the enterprising capitalist. In this effect are included all the successes and all the transactions, undertaken by the capitalistic organisation.” (Sombart p. 188)
What is then an undertaker or contractor in the capitalistic sense? “ He is a man,” says Sombart, “who has a task to fulfill, and sacrifices his life in fulfilling it.”* Certainly there are undertakers or contractors of this kind but, for the most part, they are not of Jewish origin. Certainly there are men, who, with the sacrifice of their entire physical and mental energy, devote themselves to some great work and who can be described as actually sacrificing their lives for these objects.
Great industrialists, such as Krupp, Borsig, Schichau, Hartmann and many others were men of this stamp, but we certainly do not find Hebrews amongst them.
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*A strange formulary! Just as if the official, the officer, the doctor, the workman etc had not also tasks to fulfill, and might not with equal right be said to sacrifice their lives in fulfilling the same!
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[Page 157] The Rothschilds, Bleichröders, Guttmanns, Hirschs have accumulated hundreds of millions, in a few decades, but we search in vain for any great and astounding work, which they have accomplished; we see, at the most, that they have known how to exploit, in the most cunning fashion, other men, who have been the real producers, in order to amass enormous riches for themselves; we are unable to perceive that they have in any way hazarded their lives, while engaged in this kind of business. They were the money-lenders and speculators, who finally pocketed the entire benefit accruing from the work of others, without themselves accomplishing anything worth mentioning. If Sombart means, that the real promoter of undertakings must be a combination of producer and dealer, it does not say much for the Hebrew capitalists as far as the promotion or origination of undertakings is concerned, for, as a rule, we find nothing of the productive element in them, only the dealer. And the latter Sombart defines in the following manner:
“ The dealer is a man, desirous of lucrative business, all of whose ideas and feelings are concentrated upon the value in money of conditions and negotiations, and who therefore consistently regards all phenomena in terms of money; for whom the world is a great market of supply and demand, of crises and occasions, of possibilities of gains and losses, who is always asking: How much does it cost and what does it yield? And whose incessant questions in this respect resolve themselves into the final momentous one: What does the world cost?”
Truly, the character and behaviour of the Hebrew, as dealer, could not be better portrayed, and we have a strong suspicion that Herr Sombart is, in reality, a cleverly disguised opponent of the Jews. With still more exquisite irony, he characterises the Hebrew actually as “discoverer” — namely as the discoverer of fresh possibilities of “doing business”, who knows full well, how and where to discharge his goods, when there is not the slightest requirement nor demand for the same, and who, in order to excite new needs, provides Esquimos with bathingdrawers and niggers with hot-water bottles.
[Page 158] And Sombart also knows full well how to portray the tenacious importunity of the Hebrew, when he characterises the specifically Jewish talent for dealing, as the art of:
“ Acquiring a pair of old trousers by cunningly wearing out the patience of a needy cavalier, to whose apartments he may already have been five times without accomplishing his purpose, in order, later on, to talk some peasant into buying the garment, by exercising all his powers of persuasion.”
According to Sombart, amongst the other requirements of the Dealer, must be included a power “to see with a thousand eyes, and to hear with a thousand ears”, and this accomplishment has been brought to perfection by Jewdom, by means of the organisation and consistent cooperation of all Jews. The German business-man can only see with his own two eyes, and only in exceptional cases has other eyes at his disposal, to help him to extend his vision. Jewdom, however, has been orga
nised into a Hydra with a thousand heads, which are all attached to the same body, and which all follow the same instinct. This Jewish “dealing” organisation, with its thousand senses, spies upon the artless nations, never lets an opportunity slip of “doing business”, and knows how to arrange matters so that the profit always falls to its share.
According to the sound, old, time-honoured ideas, trading or dealing was an honourable exchange, in which one gave either goods for goods, or goods for money; and the sense of fairness regulated the proceeding to mutual satisfaction. In the case of an honestly conducted transaction both sides might well derive advantage and profit therefrom, because the object purchased might be worth more to the purchaser than the price paid, and, at the same time, the seller might secure a profit. It is quite different according to the Jewish perception.
Sombart’s opinion is, that trading or bargaining means “ a struggle with mental weapons”, and, in reality, all Jewish trading and bargaining is made up of persuasion, overreaching, false representation and imposition. He is not desirous merely of satisfying a want but, in addition to endeavouring to secure an excessive profit for himself, he attempts to do the other side as much harm as possible. The Hebrews, as a nation, which, for thousands of years, has practised nothing but haggling, usury and overreaching, have developed the art of persuasion to the highest possible point.
[Page 159] How often does one not hear simple-natured people, who have been talked into buying the goods of some Jewish pedlar, excuse themselves by saying:
“I had to buy something from the man because I could not otherwise get rid of him”. Yes, it is impossible to ignore the fact that many Jews — at any rate when they come into contact with artless and ingenuous people — possess an almost demoniacal power of suggestion, and of infatuating simple natures, so that the latter follow unresistingly the intentions of those, who are fooling them. We shall return to this particular theme in chapter XVI:
“ The influence of the Jew upon Womankind.” — “One of the most effective inward means of coercion, which the Hebrew is in the habit of applying, consists in arousing the idea, that the immediate conclusion of the business in hand will prove advantageous.”
Thus speaks Sombart, and the Hebrew knows full well how to utilise this means to the very utmost. It is actually a fact that some Jewish pedlars are in the habit of intimating to possible customers, that the goods they offer, are stolen property, or are taken from a bankrupt’s stock, and must, on that account, be disposed of as quickly as possible, and at almost any price.
Sombart rightly refers to the peculiar position of isolation, which the Hebrew takes up in the midst of the other national communities, as a circumstance, which confers exceptional advantages upon him in the midst of the other nations. He emphasizes that the advantages, enjoyed by the Hebrew, are rooted in the following circumstances:
1. in their extensive dispersion,
2. in their alienage,
3. in their half-citizenship, and
4. in their wealth.
Unfortunately Sombart has omitted the most important items, namely, 5. the open and the secret connection amongst themselves, and
6. the Jewish morality, which is especially adapted for trading and for deceit.
1. The extensive dispersion.
The Hebrews, thanks to their extensive dispersion over all lands, are enabled, by means, of their international and domestic connections, which they attend to with the utmost assiduity, to maintain an accurate survey of all economic occurrences in distant, as well as in adjacent territories.
[Page 160] By this means they are enabled to secure, at all times, the earliest reliable information concerning the prospect of the crops, concerning the production and sale of goods, concerning stocks of goods in hand, concerning the forwarding of goods, both by land and water, and concerning the circulation of money and any local deficiency of money. It is also known for certain that they mutually exchange most valuable information and hints with respect to these matters — not only by means of the reports in the Press of the various markets and exchanges, which reports are, almost without exception, under their control — but also by means of private letters and dispatches in cipher.
Important facts like these, are far too little known and appreciated at their full value in our time. Anyone, who has an inkling of these matters, cannot be in the least surprised at the success of the Jews; he, at any rate, will not gaze upwards with amazement and admiration at the supposed eminent and unusual faculties for trade, possessed by the Jews, because these faculties rest on very ordinary foundations. There have always been men with keen insight, who have seen through these inner workings; but, unfortunately the wisdom of olden times seems lost to the present generation, and it often appears to us as if our teachers and spiritual pastors, as well as our political leaders of today, put on smoked spectacles, so as not to see what is happening before their eyes.
Even in the year 1698, a report from the French Ambassador at the Hague, is devoted to a description of the activities of the Dutch Jews, and of the machinations of these people on the Amsterdam Exchange.* Amongst other things, mention is made therein of the secret brotherhoods (Congregations), which the Jews maintain, and which stand in the most intimate connection with one another. For instance, the “Fraternity of Saloniki, which rules over their nation in both those other parts of the world, and is surety for it,” and that of “Venice which, together with that of Amsterdam, holds sway over all the northern parts.”
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* Revue historique. Vol. 44 (1890)
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[Page 161] Mention is also made that these “ brotherhoods” are only tolerated in England, and have to be kept secret in France. The result of the intercourse between these “brotherhoods” is, that the Jews are the first and the best informed concerning anything connected with trade, or of a novel nature, and out of this liaison they build up their system (The Speculation), and meet weekly on Sundays for consultation, while the Christians are occupied with their religious duties.
The ambassador continues: “ These speculative schemes, which are of a most subtle nature, and have been prepared in accordance with the intelligence, which has come in during the preceding week, are sifted and refined by their Rabbis and learned men, and are then, on the following Sunday, handed over to their Jewish brokers and agents, who are selected for their exceptional craftiness. After the latter have consulted with one another, each of them circulates, on the same day, the news, which is specially adapted to serve their purposes. The next day, they at once set to work buying, selling, exchanging and dealing in shares. As they always have large sums of money and stocks of goods at their disposal, they are always in a position to judge correctly when the right moment has arrived to carry out their ‘coups’, whether at the top or at the bottom of the market, or simultaneously in both
directions.” (Sombart, page 202.)
This has been, in very truth, the secret of the Jewish brokers for centuries, and it is nothing less than astounding how neither our merchants, nor our learned political economists, nor our politicians, nor our statesmen can see through these secret machinations, and still cling to their naive belief that supply and demand determine the price. In reality, the Hebrews, combined internationally, form a clique for exploring all opportunities, and for systematically influencing all market conditions.
Even at the present day, similar conspirators and instigators of the same unsavoury plotting and scheming are to be found amongst the Rabbis, and one can soothe one’s self with the reflection that, on occasions, matters are dealt with in the Synagogues, which have nothing to do with the service of God, but which, on the contrary, exhale the very essence of trade and the money-market (compare page 74).
This Jewish system of espionage, and the secret machinations in the synagogues and on the Stock Exchange, place the Hebrew in a position to obtain quicker and more reliable information, concerning all matters, than anybody else in
the country, not excepting the Governments.
[Page 162] And thus it comes to pass, that the latter, in their naiveté and artlessness, frequently imagine that they must make use of the Hebrew, not only for the purpose of obtaining important news from abroad, but also in order to exert diplomatic influence in all directions. They forget that by doing this, they are putting the cart in front of the horse, and that it is Jewdom and the money-market, which derive thereby all the benefit from any new political move.
Anyone, who is desirous of obtaining a correct idea of the methods and extent of Jewish interference with and intrusion into the higher political circles, should read what Emil Witte, formerly commercial counsellor under v. Holleben at the German Embassy in the United States, has to say in his book “Aus einer deutschen Botschaft. Zehn Jahre deutsch-amerikanischer Diplomatie” (From a German Embassy. Ten years of German American diplomacy). This work is rich in disclosures concerning the nature of, and the position occupied by the two telegraphic agencies of Reuter (London) and Wolff (Berlin), to whom has been assigned the chief rôle of making known important political news to the public by means of the Press.
Whilst dealing with this subject, the following remarks will be of interest, as they afford glimpses into the career of a Jewish adventurer. The founder of the “Reuter Bureau” was born in Cassel of povertystricken Jewish parents, and his real name is Josaphat. After an obscure and apparently turbulent youth, Reuter became partner in a bookseller’s business in Berlin; he left this position on account of certain “irregularities”, and soon afterwards founded the Reuter Bureau in London, in company with a fellow tribesman, Dr. Engländer, one of those numerous men of honour, who, by their assumed German names, bring everything connected with that country into disrepute abroad, and who was, at the same time, a pronounced Anarchist.
The Riddle of the Jew's Success Page 18
