If, in addition to this, the same salesman knows how to create the impression that, overcome, as it were, by the personal charm of a female customer — and of her alone, he is prepared to part with some article under its proper price, he will infallibly secure her goodwill. And if, moreover, he is expert and nimble enough to flatter all of his customers in like manner, and to lead each individual on to believe that she has been especially favoured before all other customers, he will have no cause to complain of bad trade.
Our women are extraordinarily simple when confronted with any economic question, although they surpass men in many other matters, where cleverness and intuition are required.
They allow themselves to be perverted by the dazzling exterior of an object, and to be guided by the prospect of a momentary advantage, without taking any account of the further consequences of their conduct or action. They do not stop to ask whether they are supporting, with their custom, principles, which are unsound, and business practices, which are harmful, and are thereby depriving genuine and deserving tradesmen of their custom, perhaps forcing entire branches of industry into difficulties, promoting inferior manufacture, and, briefly expressed, imparting an ominous tendency to all business-life. All such considerations are foreign to them. Possessing these particular failings, they come face to face with the natural disposition of the Jew, who is likewise the man who believes in and upholds the dazzling exterior and the momentary advantage. The Hebrew, who takes more pains to study the psychology of his customers than the trader of Aryan descent — because he looks for his return less in the quality of his goods than in the exploitation of human vanities and weaknesses — has always been able to detect these peculiarities in the feminine disposition, and has known how to take the fullest advantage of the weak side of woman.
[Page 243] As it is, his shop-window acts confusingly and disturbingly on the feminine mind. It is difficult to define exactly what the particular art may be, which the Jew makes use of in displaying his goods, so that the same have a more attractive effect upon the glances of the passersby than the wares in the window of a tradesman, who is not a Jew. There must be some kind of affinity or connection between the capricious and abstracted nature of the average feminine mind, and the Jewish manner and touch when they exhibit or display anything; for the Jews most certainly do not show superior taste in the arrangement of their wares, and it is rather a bewildering jumble or an obtrusive thrusting-in-the-face of certain articles, which seem to excite and lure the female spectator. The Jew also tries to puzzle and confuse by marking up unusual prices. An article in the shop of a tradesman, who is not a Jew, which remains comparatively unnoticed at the price of 75 Pfennigs, can be prominently displayed in a Jewish shop at the price of 97 Pfennigs, and here it seems, all of a sudden, to create the impression as if it were in reality several Pfennigs cheaper than elsewhere.
At any rate, it is a matter of fact that the Jewish show windows exert an almost mesmeric influence over the great masses of curious and inquisitive people. But for all that, the Hebrew despises no other means whatever, by which he may achieve the same result. Calculating upon the herd instinct of the public, many of the larger Jewish businesses engage and pay people, solely for the purpose of walking to and fro on the pavement in front of their establishments, at such times as the traffic is at its height, and of occasionally stopping before the show-windows as if curious and interested.
Their example prompts others to imitate them, and businesses of this kind are always besieged by people. As soon as one of the hirelings separates himself from the throng, and enters the shop, the movement seems to become contagious, and others follow.
[Page 244] An unceasing and striking series of advertisements in the newspapers by the Jewish business-houses, also contributes to attract custom to their shops, and in this particular sphere of activity, the Jewish trader gives full rein to the obtrusiveness and heedlessness of his race. Doubtless such artifices ensure that Jewish shops are more extensively patronised than other establishments, but still they are not sufficient, to account for certain, almost unaccountable phenomena. It is rather the personality of the Jew himself, which acts upon so many women with absolutely forcible suggestiveness.
Without doubt, the well-known susceptibility of our women for everything “foreign”, has prepared the soil for this astounding Jewish influence. It is an absolutely incomprehensible fact to people from other countries, that representatives of our womanhood — from school-girls up to women in the forties — are to be found in large numbers, who comport themselves towards negroes as if the latter were of their own race and standing, and who behave in a downright shameless manner towards the various men of colour, connected with exhibitions etc.; and others again, in the colonies, whose conduct with respect to the natives discloses an unbelievable intimacy. A state of things, which, quite apart from the unrestrained sensuality involved, is a melancholy indication of a steady decline in national and racial selfrespect. All this has reference to the relations, which — unfortunately — subsist between a large section of our womankind and the Jews.
And now it becomes necessary to step aside into a dark territory, which the majority of our contemporaries pass unsuspectingly, but which must be explored and opened-up in order to help to account for the unholy influence, which the Jews have acquired amongst us. Certainly it is a region, which a clean-living and conscientious man enters with reluctance, and it was long before I could make up my mind to lay it open to the public view. But as this book, by reason of the serious and economic matter which it contains, runs but little risk of falling into the hands of the young, the idle, and the pruriently inclined, it will not be dangerous, in the presence of mature readers, to treat with candour a subject, which, as a rule, is wont to shun all publicity.
[Page 245] As it is a question of the secret undermining of the moral and physical strength of our nation by the machinations of the Hebrews, undue sensitiveness in this respect may well be laid aside for once. Moreover, the discussion of this question cannot be avoided here, because it is necessary to a proper characterisation of the racial and ethical domain in which the Hebrew lives, and out of which sphere he moulds his life and carries on his business. In order that the chief features may be recognised, it will be best to cite some instances, selected from the experiences of daily life.
As an introduction the following remarks are not out of place. The many thousands of single and married Jewish sensualists are causing such devastation amongst our young women, that from this quarter alone the ruin of our nation is assured, without taking into consideration all the other closely connected economic and social evils. So much can be learnt from a thoughtful perusal of the following pages. But, from my own personal observation there are many, in other respects experienced men, who are ignorant of these facts, or, who are ignorant at any rate of the extent and depth of the injury, which is being inflicted upon our nation; they simply proceed blindly on their way.
There is no doubt whatever, that the real nature of the Jew is completely unknown and incomprehensible to the great majority of the most educated people of to-day. They have had no opportunity to gain an insight into the more secret machinations of the Jew. Their acquaintanceship with Jews is confined, for the most part, to occasional and brief contact in social and business circles, and, since in this respect the Hebrew is wont to show his most harmless and agreeable side, there is little cause for wonder when one repeatedly hears, that the Jews are really nice, decent, amiable people. Others again, only know the Jew from flattering literary presentations of him, like “Nathan der Weise”, or Sir Walter Scott’s “Ivanhoe”, and are inclined also, to transfer their instilled and unquestioning reverence for the Biblical Patriarchs to the Jews of to-day.
[Page 246] And has not our light literature always been utilised in a most subtle manner, by Jewish authors, to convey an entirely misleading portrait of the Jew? With a cunningly calculated appeal to German susceptibility, Jews and Jewesses have been portrayed inva
riably as high-minded, innocent beings — as patient creatures, bearing their burden of “eternal pain”, because they have to suffer severely under the prejudice and unfounded hatred of the malicious Christians. Moreover, as our daily press and our literature are completely under Jewish influence, all personalities, who come into publicity, are appraised and judged accordingly as they show themselves well disposed, or the contrary, towards Jewdom. This circumstance has always formed the standard of criticism for Jewish authors, and is more the case to-day than ever. The consequence is, that from youth upwards, our dispositions are made susceptible to a false philanthropy, and become especially sympathetic to the “poor, innocent, persecuted Jews.” And, in riper years, “refinement” and “tolerance” both play a part in shielding the Hebrew of to-day from any unpleasantness, which he might experience on account of the mediaeval prejudice. Yes, we actually give ourselves trouble, not only to make all manner of excuses for the Jews, because of the illusory state of suffering, in which they are supposed to live, but even to assist them, and to further their interests whenever we can, just as if we had to make restitution for an ancient wrong, which our ancestors are supposed to have inflicted on them.
Such a sentiment does credit to our hearts — but what about our intelligence? All people, who are acquainted with history, and the actual facts of life, know perfectly well that the Jews have never emerged guiltless from the occasional disasters, which they have encountered, (compare page 25 and following) and that the tales of cruelties, said to have been perpetrated against the Hebrews, proceed, in many cases, from the imagination, and in others, from gross exaggeration. Thus, the so-called “Jew battles” of the Middle Ages were confined, for the most part, to an expulsion of the Jews, who had become far too numerous, from the towns and districts in which the economic pressure, directly due to their usurious practices and manoeuvres, had become unbearable.
[Page 247] As a tremendous clamour arises from the whole of Jewry, at the present day, whenever one of their race loses his life, or has even one hair of his head touched, one can easily understand how it is, that all incidents, in which Jews have figured as the injured party, have been so extravagantly described in history.
* * * The only person, who really understands what the Jew of to-day is, must have had the opportunity to associate with him on intimate terms for years; but an opportunity of this kind does not offer itself to many. For the Hebrew is just as cautious on his side in the selection of his intimate friends as any intelligent German might be; and the latter knows instinctively, in spite of all conventional toleration, how to preserve a certain distance between himself and the Jew.
Of all the greater importance then, are the experiences of Jewish companionship, which we will now let our correspondent relate in his own words.
“ I came, as a guileless youth of twenty, from a small provincial town to Berlin. Chance brought me into the company of Jews of the same age as myself. I was introduced by them into their family circles, and both saw and heard there much that came as a surprise to me. As the acquaintanceship with my Jewish friends became more intimate, opinions and sentiments were occasionally expressed in my presence, which secretly horrified and angered me. But whenever I attempted to remonstrate, I was met with such universal laughter that I began to be ashamed of whatever delicacy of feeling I still possessed.
In the circle of my more intimate Jewish friends, the conversation turned almost exclusively upon women and sexual matters; they preferred to boast about the various tricks and artifices, which they had employed, in order to seduce innocent girls; and, in no case, did any one of them display the slightest trace of being conscience-smitten.”
[Page 248] “ It was regarded as a matter of course, that the female servants must be at the disposal of the men in the Jewish household. ‘We have just got a new servant’, announced one. — ‘Is she pretty?’ asked another.
‘Well, it is scarcely likely that my father would select anything bad for me’, was the answer. — One related with considerable illtemper, that a servant-girl, who had only been a short time in his family, had rejected his advances; that his father, however, had very soon brought the girl to reason by saying: ‘Have I not engaged you as ‘general servant’? Very well, then! this is included in your duties!”
— And the universal assent of his listeners, proved that they all regarded the incident from the speaker’s point of view, and approved of the way it had been dealt with.
Many years later, after other events had combined to make me a convinced opponent of the Jews, these first and lasting impressions of my early manhood came vividly into my mind.
I had, without success, repeatedly endeavoured to convince a wellknown educational reformer of the injuriousness of the Jews. He was too much of an idealist, and was too remote from practical, every-day life, to be susceptible to the influence of commercial, economic and political facts. According to his opinion, all hostility to the Jews arose from the incapability and envy of the “Christian” business-people, who did not feel able to compete with the “superior” Jew. In order to bring him down from his Utopia into a sphere, in which every man, who had any regard for morality and decency, would find it difficult to control his anger, I related to him some of my past and recent experiences as set down in the chapter on “Jews and Women.” Still, even these made no impression upon him; he regarded them either as incredible, or, at least, as grossly exaggerated.
After the lapse of considerable time, he called on me again, and made the following admission: “ I must confess that I have become convinced, that the descriptions, which you gave me, of the relations between Jews and women are believable. At Munich recently, a passenger got into my compartment, and I soon recognised, in the course of conversation, that my companion was an educated Jew in very comfortable circumstances.”
[Page 249] “ He might have been either a merchant or a banker. The conversation happened to turn upon the servant question, and he exclaimed: ‘At last, thank God, we have again found a nice and proper kind of servant girl.’ When I asked him if it was difficult to get servants in Munich, he replied: ‘There are servant-girls enough to be had, but when I engage a girl I have my own particular conditions. I have a son, who is fifteen years of age, and one of my conditions is, that he shall have free access to the girl.’”
The relater continued: “ I could scarcely believe my ears; my heart almost choked me, but I managed, with an effort, to assume an appearance of indifference, and asked: ‘What does your wife say to this?’ The reply was: ‘What should she say? my wife is a sensible woman. Is it likely that she would wish the boy to have intercourse with unclean, street prostitutes? It can only be a source of satisfaction to her, that her son should have access to a clean and healthy girl in his own home!”
Our educational reformer was still more shocked at this answer than he had been at the first; but it had at last dawned upon him what a world-wide gulf lay between Jewish thought and Jewish perception, and ours.
But how few of those sentimentalists amongst us, who are always disputing and denying everything, of which they have not had any personal experience, have such a drastic opportunity of refuting their Nathan-like views of the Jewish character? One recognises one fact: the education of the Jewish youth is a very different process from that of the German. Is there any cause for wonder, when boys, growing up into manhood, continue to extend the experiences, which they have gained in the manner described above, so ruthlessly in every direction, that they become accustomed to regard every female, who, according to their view, is socially inferior, or who may be dependent upon them for a living, as an instrument for the gratification of their lust? Anyone, who does not shrink from the only conclusions, which this summing-up of the situation will admit, cannot be astonished at the racial degeneration, which is making itself only too visible by the countless thousands of illegitimate and falsely-legitimate children, resulting from this Jewish-German sexual intercourse; and the easilyrecognisable mixed-type, to be
found amongst the populations of Berlin, Frankfort, and other cities and districts, which teem with Jews, will not come as a surprise and shock to the honest observer.
[Page 250] And, keeping pace with this, is the appalling decay of the national character, which is the inevitable consequence of mongrelising the race, and which invariably means national ruin. A nation can save itself from moral lapses and relaxation; but never from racial decay. Ancient Rome is a historical instance of the former case, France of the latter.
The lascivious impudence, displayed by the Jewish youth especially towards female employees in business-houses, in dancingestablishments, and in restaurants, and generally towards females of no social pretensions or devoid of all worldly experience, is only too well known. Neither married women, nor girls, scarcely emerged from childhood, are safe from the importunities of the most conscienceless of these fellows, and an unending succession of cases of this nature occupy the police-courts, and would soon attract the attention, even of the most stupid, if the names, nationality, etc. of the criminals were not intentionally and systematically suppressed in all the newspapers. It is a fact, confirmed by many police-court cases, that Jews violate, for preference, maidens, who are so young that they are only to be regarded as girls, and even children.
For these unnatural offences a kind of authority is actually to be found in Talmudic literature; for a Talmudist Rabbi endeavours to prove, by going into details, why a girl of three years of age is fit for sexual intercourse.* Berlin, at the end of the “seventies” in the past century, was the real field for conducting observations of a very convincing nature. The advance of Jewry was at that time extraordinarily in evidence.
The fraudulent manoeuvres on the Stock Exchange, during the socalled “promotion years,” had brought enormous wealth to the Hebrews, who forced themselves to the front in all directions, in society as well as in public life. Even then, one could not avoid seeing what was a deeply humiliating sight for every honourable German, namely, splendid specimens of German womanhood hanging on the arms of Jews — and even then not enjoying, at least, the respected position of a married woman.
The Riddle of the Jew's Success Page 28
