---------------------
* Compare Fritsch: “Der falsche Gott”, (Evidence against Jehovah or Jahwe.) 5 Edition (1919) page 77.
---------------------
[Page 251] Dazzled by the flash appearance and behaviour of Hebrews, who have amassed wealth in every conceivable manner, and allured by the most cunning methods of seduction, countless women, well qualified to be the mothers of the nation, fall victims, year after year, to the Jews, and descend to the level of purchasable commodities. Prostitution always flourishes luxuriantly wherever the Jews live and have lived; it is a matter of common knowledge, that a notorious law-suit scarcely ever runs its course without implicating one or more Jews, either as “friend,” seducer, usurer, cheat, or receiver of stolen goods. The Leyden Papyrus, which dates from Egyptian antiquity, as well as the Old Testament, refer frequently to Jewish sexual excesses.* The Jew, as Oriental, is a supporter of polygamy, or, as the well-known Jewish author, Max Nordau, (Südfeld) expresses himself, “is not a monogamous animal.”
If he happens to live in countries, where monogamy alone is legal, and conforms outwardly to this law, he can always find plenty of ways of evading it in order to indulge his oriental proclivities. Jewish married women place no obstacles in the way of their husbands in this respect, whether it is because the idea of polygamy is something innate in them, or because they derive a secret satisfaction from seeing the women of a foreign race — rivals in a double sense — in a state of complete subjection to their husbands. With regard to the phenomenon, it is interesting to establish how occurrences of this kind are judged by Jewesses.
In the “ Lit. Echo” (1912. Number 3) the Hebrew woman, Anselma Heine, deities her racial companion, the author Jacobowski. In the course of her article, she treats of his love affairs, and expresses herself in connection therewith as follows:
“ Suddenly I discovered in him the ancient typical trait of pain, peculiar to his race. He experienced a vindictive rapture in displaying his power over women, and never indicated the plebeian with more scorn than when he boasted, how he had subjugated the elegant wives of the blonde nobility by brutal force.”
---------------------
* Compare: “Handbuch der Judenfrage” (Handbook of the Jewish Question) 26th Edition. Page 240.
---------------------
[Page 252] — Only let anyone try to imagine to himself, if it could be possible, that a Christian authoress would announce to the whole world, with such a voluptuous thrill of veneration, confessions, like those above, of the sexual triumphs of a fellow-countryman over Jewesses.
And still one more instance of this kind. — The publishing house, Velhagen and Klasing, of Bielefeld and Leipzig, which has gradually built up a sound literary reputation by the loyal and strictly evangelical inclination of all their publications, and especially as publishers of the family paper, “Daheim”, has been issuing for about the last twenty-five years, the “Monatshefte” (Monthly Numbers) which form a periodical of interesting contents, edited by H. v. Zobeltitz and P. O. Höcker, and which of late has been giving preference to novels from the Jewish pen. The following noteworthy passage, concerning the Jewish hero of the story, is to be found in the novel, “Der Tunnel”, by the Jewish author, Bernard Kellermann (Fürth), published in the periodical.
“ S. Woolf was a perfect specimen of a gentleman. He had only (!) one vice, and he concealed it carefully from the outside world. It was his extraordinary sensuality. The blood began to sing in his ears as soon as he caught sight of a young and pretty girl. He travelled at least once every year to Paris and London, and had his ‘friends’ in both cities. From these expeditions he occasionally brought back ‘nieces’, whom he transplanted to New York. The girls had to be young, pretty, and blonde! S. Woolf avenged (!) in this way, poor Samuel Woolfsohn (his father) who, years before, had been hopelessly driven out of the field, so far as all goodlooking women were concerned, by the competition of stalwart tennis-players and large monthly cheques (!) He took his revenge on that blonde race, who had formerly spurned him with their feet. And, above all, he recompensed himself for the privations of his youth.”
Thus, the cynical debauchee, who comports himself with “ blonde girls” as if they were nothing more than so much “human flesh”, captures them, enjoys them, and then flings them on one side, is, according to Jewish notions, the “pattern of a gentleman”! And then this foolish idea of revenge: because old Woolfsohn could find no favour in the eyes of German women, is that any reason why his son should revenge himself on other women of the blonde race?
[Page 253] Has not the Jewish author here, by mistake, revealed too much? — Accordingly it is not inclination, or mere sensual desire, which attract the Hebrew to the blonde women, but rather — Hate and Revenge! He desires to ruin and dishonour as many of these females as possible, whether they stand in any sort of relation to his scheme of “revenge” or not, and thus procure retribution — for what? — for a wrong existing only in the Jewish imagination, which is clouded with conceit and hatred.
Verily, logic of this order can only flourish in the swampy carnalmindedness of a people, who celebrate today, just as they celebrated more than 2,000 years ago, with songs of triumph, the remembrance of the massacre of those 75,000 Persians, who fell victims to the lust for revenge of the strumpet Esther and her cousin Mordecai.
But — without doubt — the real motive for the feeling of revenge lay, as far as the Jewish “gentleman” was concerned, in the concluding sentence: “he compensated himself for the deprivations of his youth,” by dishonouring, with the help of his money and all the tricks of the professional seducer, as many women of the blonde race as possible: and the incarnate hatred sweetened his triumphs.
And what about the “ ancient, typical trait of pain in the Jewish race” — “the eternal pain of the Jews” of Heine, Jakobowski and company? It is nothing but the mortification of Mephistopheles that he is not left at liberty to do exactly as he likes; the mortification of Shylock when he is prohibited from mutilating his business rival in order to gratify his demoniacal hatred. This pain, born of hatred and insolent pride towards everything that is not Jewish, is certainly an ancient inheritance of the race, and one of its fundamental and lasting characteristics. The Jew disguises or conceals it under the appearance of melancholy, whereby he deceives simpleminded people so long as he has not the opportunity to, or dares not exhibit his real nature; it discloses itself as insolent sensuality or ruthless rapacity, when it feels that it is safe enough to step, unveiled, into broad daylight.
[Page 254] Woe to those, who allow themselves to be deluded by the harmless exterior; and may shame and disgrace descend on all who assist the Jew in deceiving the rest of humanity as to the true nature of his “pain” and “revenge”.
What kind of spiritual offspring this “ typical, ancient pain” of the People of God is, is disclosed in a poem, published in the Jewish periodical, “Die Aktion” (February 1913), from the pen of a certain Paul Meyer. Perhaps it may open the eyes of a few, here and there, as to the thinly-veiled “ultimate aims” of Jewdom.
THE MERRY SONG OF THE VAGRANT AHASVER. Behold! I am a man rooted to no spot, A man unwedded to any environment: The narcosis of home-sickness
Does not drive my heart into my breeches, For I am proof against grief.
If you drive me from your thresholds,
I still remain more sought-after than anybody else, Your cries of envy resound,
For I drink at your fountains,
And I weigh up your values.
The sleek skin of my soul
Conceals what I have expiated as a beggar, Still, my booty mounts up
And, your brides call joyfully to me — me, the refuse of a foreign desert.
Yawningly you exhale your tobacco-smoke As you honourably digest your meal, But I am a clever juggler,
And I know how to excite your vices So that they develop to the utmost.
Thus I continue to play the game Of my mature
insolence,
The strange, very subtle, final aims Of my Asiatic blood,
Which are hidden from you!
[Page 255] It is a fact, that the Rabbinical doctrines of the Talmud deny the right of the Jewish wife to raise any objection to the intercourse of her husband with women, who are not Jewish, even though the latter may be married. The circumstance, that the marriage of those who are not Jews is, according to Rabbinical perception, not to be regarded as marriage but “as no better than the living-together of beasts”, is confirmatory of the above. According to Talmudic doctrine those, who are not Jews, are not even to be regarded as human beings, but only as “animals in human shape.” (compare page 57).
A perception of this kind accounts for a whole series of Jewish views, which would otherwise be enigmatical to us. An animal has no moral rights, and consequently Rabbinism does not recognise any moral duties on the part of the Jew towards those who are not Jews. A beautiful woman, who is not Jewish, is nothing more than a beautiful animal in the eyes of the Jews, and therefore the individual Jew is at liberty to do with her as he likes. In any case there is no necessity for him to trouble his conscience with what becomes of her.
Now and again, one hears the voice of a superior type of Hebrew, frankly admitting and disapproving of this shameful behaviour on the part of their racial companions towards women, who are not Jews. Conrad Alberti, (Sittenfeld) for instance, writes as follows, in M. G. Conrad’s “Society” 1889 No. 2, after he had spoken of Jewish intolerance towards those who are not Jews:
“ The only exception is the sexual intercourse, and especially the behaviour of rich, young Jews towards girls of the poorer class, seamstresses etc. This reaches an incredibly low level of cynical brutality, and one to which I have never seen young men sink, who belong to the Christian faith. The latter, for the most part, still preserve some lingering traces of shame in the presence of the opposite sex, but, in the case of our young ‘jobbers’ of the Stock Exchange, not a spark is to be found.”
[Page 256] The thousands of girls who, year in and year out, come to their ruin in Jewish business-houses and in Jewish families, could provide terrible evidence that the honest admission, quoted above, is founded upon fact. Certainly the objection is justified, that employers and people in positions of authority, who are not Jews, frequently abuse their position in the same shameful manner; but in all cases of this nature a characteristic difference always distinguishes those cases, where the culprit is a Jew, from those where he is not. And this difference lies in the attitude, which Jewish women take up towards such conduct on the part of their men-folk.
When confronted with the complaint of a servant-girl, that the “master” or “young master”, is annoying her with his attentions, a German married-woman will, in ninety-nine cases out of a hundred, prepare a very bad time indeed for the men of her household, and will replace the girl by one less dangerous. It is far otherwise with the Jewish wife or mother. She not only shows herself “tolerant” to her growing-up son, but overlooks as well the weaknesses of her husband, and actually assists him to attain his object — thus following the example of Sarah — by advising the girl, in her own interests, to yield to the desire of her pursuer.
In one particular instance, the words were repeated to me, with which a rich married Jewish woman received and disposed of the complaint of her pretty housemaid, that the master of the house was persecuting her with his attentions. Smiling almost sympathetically, and with a goodwill, which had something motherly about it, the mistress of the house spoke to the girl:
“ What a foolish child you are! You are young, and you are pretty; if you leave and go into another house, there will be men there also, and they will also pursue you with the same object. And if you again leave your place and go to another, it will be the same there as well. Men are like that; a pretty girl is never free from pursuit. And at last you will yield. — Be sensible, and remain here; my husband is rich and can pay you well!”*
---------------------
* It is well known to the inhabitants in Berlin, that, in consideration of a special payment, many registry offices for servants dispatch all good-looking country-girls, who apply to them for situations, exclusively to Jewish households.
---------------------
[Page 257] In the case mentioned above, the girl possessed character enough to at once take her departure, but how few others would be strong enough to resist such plausible argument and insidious temptation? They fall victims to the Jews, and preserve silence concerning their shame. Moreover, the Jew is astute enough to flatter the vanity of the girl by timely presents and liberal treatment, so that those who have fallen, after they have once lost the first sense of disgrace, find little difficulty in speaking in glowing terms of their Jewish employers.
This story may surprise some readers on account of the peculiar attitude assumed by the Jewish married-woman, but this fact is nothing new to anyone acquainted with the circumstances; and, quite apart from the Talmudic perception, to which attention has already been called above, this behaviour arises out of another and absolutely materialistic frame of mind.
The Jewess knows only too well, that her lascivious husband will not be satisfied with intercourse with only one woman. Accordingly he will seek opportunities away from home. This, however, is generally expensive, and carries, moreover, dangers in its train — not the least of which are those affecting health. The astute, saving Jewess reasons thus with herself:a healthy servant-girl, who is paid a few thalers more than the usual wages, and who receives an occasional present in addition, is the cheapest expedient for appeasing the lewdness of the husband: and, of course, danger of infection is greatly reduced. —
* * * It has already been intimated above, that the personality of the Jew exercises a remarkable, even a puzzling influence over many women, which can be described as suggestive and will destroying. When, during the past nineties, this subject was, for once in a way, treated to a public discussion in the periodical “Deutsch-sozialen Blättern”, personal experiences and observations, confirming this influence, poured in from all sides.
Powers are seen to be at work in the background, which one is tempted to call demoniacal, and there is an unnatural sensual stimulation, which apparently robs the victim of her reason.
[Page 258] The rôle of “ enchanter”, which one otherwise assigns to the female, seems in this case, by some inexplicable means, to be transferred to the opposite sex. And this power must be described as unnatural and disquieting, because the woman, who is accessible to its influence, appears to succumb literally without showing the slightest trace of resistance.
Amongst the communications already mentioned are the following, which have been selected as particularly characteristic. A lady describes what was actually observed on several occasions:
“ A somewhat shabby-looking Jew met a respectable middle-class woman. He glances at her, she stops, remains standing as if rooted to the spot, looks round after him and finally follows him. — Much the same thing happened in another street, where a redhaired Jewish clothes-dealer was standing at the door of his shop. A respectable young female, in fact scarcely more than a schoolgirl, passes by, and the Jew catches her eye or whispers something to her; she stops suddenly as if shot, and remains before the next shop-window, her gaze fixed on the Jew. It is not long before she follows him into his shop.
An old and ugly Jew called, ostensibly on business, at the house of the young widow of a merchant, who had but recently died. She admitted him again the same evening, and allowed him to spend the night with her. She came from a good family, and was educated and refined; he was a repulsive old fellow, devoid of refinement.” —
The lady continues: “ The question arises: are, perhaps, secret Talmudic arts at the bottom of all this? — It is said that many Jews have brought their art to such a pitch that they can, with one glance, cause a female to quiver and tremble just as if she had received an electric shock. — A lady, who had allowed herself to
be implicated with a Jew, gave the following account to her family as soon as she had regained her senses: the first time when the man spoke to her, and gazed at her with his penetrating dark eyes, she felt stricken to the core, and from that hour she had been drawn as if by an irresistible force to him; that he had appeared to her in dreams, etc . . .
Who is going to solve this riddle? Is it the look (perhaps that which the Italians call ‘jettatura’) or is, perhaps, the extraordinary Talmudic knowledge and experience of life acquainted with secret alterations in relations — with certain mysterious, sympathetic forces?
[Page 259] Or must we, in these cases also, take into consideration Jewish energy, whereby the Jews have perhaps learnt how to dominate the mind of the female?”
As a matter of fact, in such cases as these, one is confronted with something obscure and mysterious, which must be made clear at all costs. The great majority of the countless girls and women, who have fallen victims to Jewish seducers, relate afterwards that they were driven towards them, as it were, by some unknown evil power.
Unquestionably many Hebrews utilise hypnotic powers in order to render women submissive to their will. A correspondent, writing from Triest, on the 16th of July 1913, announces:
“ The authorities here have just succeeded in arresting a certain Ziffer, who had abducted a 19 year-old girl of noble descent, and daughter of a great silk manufacturer, after he had previously hypnotised her. It is said that, two years before, Ziffer had abducted the wife of a Breslau sugar-refiner by employing similar methods.”
Further, one read in the Berlin papers of July 20th 1913: “ The tragic fate of a young girl, who had been robbed by a marriage swindler of all her savings, and who had committed suicide in her despair, was revealed yesterday in the course of a case, which came up for hearing before the 2nd Vacational Criminal Chamber of the Provincial Court of Justice. As the result of the enquiry, the fitter Frederick Ziffer was brought up on a charge of fraud. In April of the same year, the accused had made the acquaintance of the single woman, Johanna Simon, who had arrived in Berlin from her home a few days before, in order to take a situation as companion. Ziffer represented himself to the girl as an engineer, and promised, after a short acquaintanceship, to take her to South America and to marry her there, describing to her at the same time in glowing colours, the delightful life which would be their lot. As the girl, who was a strict Catholic, had once stated, that she would not marry out of her faith, the accused, who was a Jew, pretended to be a Catholic also, and carried his hypocrisy so far, that he raised his hat ostentatiously every time when he passed a Catholic place of worship in the company of the girl. By all kinds of pretexts, he succeeded in inducing the inexperienced girl to part, by degrees, with her entire savings. When he had extorted the last farthing from her, and had, in addition, brought her to physical ruin, he let fall his mask, and became brutal and callous. After the victim had given notice to the police, it came out that the accused had already deceived and robbed another girl in a similar way. — The Court, with regard to the proved bad character of the accused, sentenced him to ten months’ imprisonment. — The next day, the girl, who had gone to Hamburg, committed suicide in despair at her ruined life.
The Riddle of the Jew's Success Page 29
