The Riddle of the Jew's Success

by Theodor Fritsch

  [Page 260] On appealing against his sentence, the accused had the incredible impudence to maintain that it was grief at his punishment, which had driven the girl to take her life. In spite of this, the Court actually reduced the sentence! The final judgment was six months and two weeks imprisonment.”

  This is one example of thousands. — It was the custom, in the “ dark Middle-Ages”, to safeguard the community against the repetition of a similar crime, by hanging the scoundrel out of hand. The occasional outbursts of outraged national feeling at Jewish misdeeds have been most erroneously described in our falsified historical records as “Jewbaitings”. For his “servitude” under German law, Ehren-Ziffer will know full well how to satisfy his “typical, primitive Jewish pain” by taking further revenge on the female section of the blonde race as soon as his mild punishment is completed. — And the men of the “blonde race?” Are they too “tolerant” and too “refined” to be any longer aware that the honour of the blonde women is also their own honour? — Just as in the case of Ziffer, one is also inclined to assume the presence of some hypnotic power, when one observes how even old and ugly Jews render young females docile and submissive to their desires. Many a story could be told, in this respect, by the small rooms behind the actual shops, into which Jewish dealers know how to entice pretty customers during the slack business hours, usually under the pretext of showing them some exceptionally attractive patterns or garments.

  Feminine curiosity can seldom resist an invitation of this kind, and the Jew then has it in his power to create such compromising situations — for instance, by a further invitation to try the garments on — that the feminine nature proves too weak to resist any familiarity.

  ‘ A respectable young woman, who had been enticed, in the way described above, into a small room leading out of the shop, became absorbed in the examination of some particularly beautiful patterns: hearing a peculiar rustling sound behind her, she turned sharply round and saw — the Jewish shop-keeper standing completely naked before her. With a cry of horror, she rushed out of the shop.’

  [Page 261] But even if one is not willing to accept the theory of hypnotic influence, the weakness of women, when confronted with Jews, can be reasonably accounted for by other facts. Already in their own ancient writings, in The Old Testament and in The Talmud, the Israelites are described as a voluptuous and lewd people, who were addicted to the grossest sensual excesses. Lust and desire stand written on the faces of the Hebrews, and this is not without effect upon weak people of the opposite sex. But, above all, it is the complete absence of the sense of shame, which makes the Jew so dangerous to women, and which makes the game so much easier for him to play. The Rabbinical writings bear ample testimony as to the complete absence of all sexual shame amongst the Hebrews, by relating, unabashed, the most intimate affairs, and always in a manner as if the most harmless and ordinary topics were being discussed.

  A particularly significant example, taken from the book of Benakhot 61a relates as follows: “ Kohana, as a youth, was the pupil of the wise Rabbi Rabhs. Observing one day that his master was engaged with a young and strange girl, he concealed himself under his — the Rabbi’s — bed. The Rabbi and his female companion came in, and laid themselves down, chatting and laughing . . . .”

  When the woman began to utter cries of pain, Kohana called out from under the bed, making use of a Talmudic phrase: “ It looks as it the mouth of Abbas had never yet tasted food.” He intimated, of course, that the woman was still a virgin. The Rabbi answered: “Are you here, Kohana? Go away, it is not proper.” But Kohana replied: “It is only for the purpose of acquiring knowledge, Master; I want to learn from you in all particulars.”

  That the pious books of the Jews consider such muck as this as fit for narration, is sufficient comment on the Jewish perception of morality and decency.

  Hampered in no way whatever by ethical considerations, the Hebrew carries his lustfulness openly for all to see, and thus discovers and arouses latent, kindred feelings in the opposite sex. The nature of woman is adaptable; it acquiesces involuntarily and unconsciously in the actual feeling and way of thinking of the man, with whom she comes into immediate contact, and for whom she feels sympathy.

  [Page 262] In proximity, to a noble-natured man, a woman will also preserve and uphold all her innate dignity and distinction; but, brought into close contact with a low voluptuary, she is just as much in danger of sinking to his level. Now the Jew has a peculiar knack of speaking of sexual matters, as if these were perfectly harmless and ordinary topics of conversation, and in this way he contrives to lull, or even deaden a woman’s natural sense of shame. In the vicinity of the Jew, feminine sensibility sinks to the lowest plane; one may even go so far as to say that each Jew transforms the women around him into prostitutes.

  As he regards them merely as instruments for gratifying his lust, they, for their part, accept his appraisement of them, and no longer feel acutely that this appeal to their animal instincts is a gross affront, or, at any rate, do not resent it to anything like the same extent, which they would, if it were made by other men.

  The late Professor of Natural Philosophy at Leipzig — J. K. F. Zöllner, who died in 1882, has preserved for us in a small brochure, the various tricks and frauds of the Jewish swindler, Glattstern. Some of these are worth repeating in the form of a contribution to this chapter.

  Glattstern, an indigent Polish-Jew student, who, in addition was half blind, had somehow managed to gain a footing in the best Leipzig families, and to associate on the most intimate terms with the daughters of the same. He represented himself everywhere as a well-to-do man, and procured the means for playing the part, on the one hand by patent-swindles, on the other by instituting collections at the best social functions, ostensibly for charitable purposes, but in reality for his own pocket. He employed a trick, the main feature of which was to start a subscription by laying a bank-note for a large amount on the collecting salver, an example which prompted others to give lavishly; he then embezzled the proceeds. When he was sentenced by the General Court of Justice at Leipzig to six years imprisonment, he left the daughters of several wealthy families with the best prospects of becoming mothers.

  Influential people must indeed have interceded on his behalf for, strange to say, he was pardoned after the expiration of two and a half years.

  [Page 263] Amongst the especial exploits of this dissolute rogue must be included the following: he had provided a poor woman, whose husband acted at the same time as his private secretary, with the means to fit up and stock a small shop, in order to carry on a business in selling and repairing washing-garments. The main responsibility of the woman, however, was the engaging and employing of a number of young seamstresses and female apprentices, who worked in a small room, which was lighted by a sky-light, and which led out of the shop. Glattstern was accustomed to come, whenever he liked, whether in the daytime or in the evening, to send away the owner of the business on some pretext, and then to lie down with one of the girls on the sofa — in the presence of the others. After this had been witnessed several times through the glass roof by the neighbours, notice was given to the police, who then interfered.

  This is not the only case, of which I have been personally informed, where Jews have satisfied their lust in the presence of other women and girls. And, strange as it may sound — each of those present, standing under the ban of this shamelessness, had accepted the occurrence as inevitable, and kept silent also concerning it, so long as particular circumstances did not lead to a discovery. Just as the mere glance of the snake is said to have the power of paralysing a bird with horror, so does the behaviour of the Jew appear to effect a complete paralysis of the senses in the case of the weaker minded females, and to blast them as it were with a curse, from which there is no escape.

  Women of character and noble-mindedness, on the contrary, feel an unconquerable aversion towards the Jews and all that is Jewish, and, thanks to their fine instinct, they are conscious of t
he repulsiveness of the Jewish nature even when it escapes the eye of an observant man. On the other hand, weak and vain women succumb to the influence of the Jew as if bereft of will-power. In this case, it looks as if the conditions, governing the mixing of races, were playing a part. A being, who is racially clean and true to type, is keenly alive to the alienism and enmity of the Jewish nature, and avoids the destroyer either consciously or instinctively. In the case of the mongrel or mixed breed, however, all these fine instincts, as far as one can see, are extinguished, and, incapable of resistance, it becomes the victim of the enticer.

  [Page 264] One can, if one chooses, discover a higher purpose at the back of these events. And that is, that the Jew has been sent, as it were, amongst mankind, in order to help to destroy and obliterate all who are feeble in their vital instincts, that is to say, all who are degenerate and of little value. An explanation on these lines might afford some consolation, if it were not a fact that it is precisely the most pronounced Germanic type of woman, which is most eagerly pursued by the Jew, and which eventually succumbs. As the Jew represents, in all respects, the exact opposite of the Germanic man or woman, he does so in this particular respect as well, and it is just the sexual contrast of both races, which seems to operate bafflingly and fatally.

  At any rate, one can derive from the above considerations the firm conviction that if the Germanic and Jewish races are to live lastingly in close contact with one another, it spells doom for the former, and must lead inevitably to the decay and disappearance of Germanic ethics and racial characteristics.

  * * * Amongst the various methods of seduction, which the Jewish girlhunter is wont to employ, preferably as a last resource, when he sees that he will not otherwise attain his object, is that of “betrothal” or “engagement”. It is simply incredible how infatuatingly the prospect of the “ring on the finger” operates on the disposition of simple and innocent women. But what power this method can exert, is known only too well to the Jewish snarer.

  Two commercial travellers — a German and a Jew — were gossiping in an inn about another hotel in G . . . and doubtless considered that no one overheard them.

  “ I recollect”, remarked the Jew, “that I once went there years ago. Quite an interesting incident was the cause of this. I had ‘picked up’ an extremely pretty girl in the course of my railway journey. She was scarcely more than a school-girl. After a time she became very confiding in me, and we became engaged . . .” “Engaged?” asked the other astounded. “Well, yes, what one calls engaged”, continued the Jew, in a tone of amused indifference.

  [Page 265] “ I gave her a ring — I always carry several cheap little rings with me for this purpose. I then persuaded her to get out with me at the station at G . . . by telling her that we must solemnise our betrothal!” concluded the Jew, laughing, “and we then spent the night together in the hotel we have just been speaking of.” “And what was the end of it all?” asked the other. “God only knows,” replied the Jew, in his nasal, indifferent tone of voice, “she continued her journey the next morning. It is a pity, for she was a nice, little thing . . . .”

  The Jew also does not hesitate to promise marriage, if it is necessary to make a formal promise in order to gain his purpose; he knows that, in any case, the matter cannot affect him seriously. As soon as he wishes to get rid of the girl, all that he has to do, is to acknowledge himself a Jew, and to declare with feigned distress, that all his relations are bitterly opposed to his marriage with a Christian. Under the supposition that the relations of the girl also, would refuse, in all probability, to hear of her union with a Jew, he plays the rôle of a man, afflicted with misfortune, and parts from the woman, whom he has deceived, assuring her that he will never forget, for the rest of his life, his one true love affair— only to begin the same game with another woman the next day. German girls, for the most part, are confiding and naive enough to accept such miserable subterfuge as something genuine, frequently even to defend the impostor against the accusations of others, and actually to bear in their minds an affectionate remembrance of him.

  That section of the German Press, which occupies itself especially with social matters, remarked, after describing a number of cases of this kind:

  “ Is any law-suit of a disgraceful nature ever heard of in any lawcourt throughout the whole, wide world, without Jews being either directly or indirectly involved in the same, whether as seducer, keeper, inciter or in some such unsavoury capacity? Wherever it may be — we always find that it is the Jew, who is the most daring seducer, and to whom no one’s virtue, no one’s beauty, no one’s honour is sacred, when it is a question of the gratification of his lust. One is even inclined to believe that it is not merely sensuality, which impels him to this, but that he experiences a devilish and malignant joy in undermining moral feminality, and in dishonouring those, who would otherwise have been the respected wives of German men.

  [Page 266] Shameless as he is by nature, he makes use of the circumstance that desire awakens desire, especially when it is displayed, brazen facedly — without the slightest trace of shame — for all to see. In sexual life, the animal appeals to the animal; and it is precisely in this respect where the lowest and most animal nature finds the best opportunity to display its power. Therefore, there is nothing to be astonished at in the fact that an animal-desire, proclaimed without the slightest restraint, must make an irresistible impression upon a weak and impressionable nature.

  And there is still another psychological factor, which cannot be left out of account; an absolute lack of shame, which is openly advertised, deadens the sense of shame in others, and arouses shamelessness. One thing is quite certain, and that is, that one feels far less shame in the presence of the Jew, than in the presence of any other man. Why do the peasant, the mechanic, yes, even the land-owner, the officer, and — the clergyman, when they get into money difficulties, apply to a Jew rather than to a friend, a bank or a loan-office? — “One does not feel ashamed in the presence of a Jew!” This frequently heard phrase solves many riddles. And, as a matter of fact, one has many a transaction with the Jew, which one would anxiously conceal from the eyes and ears of other men; one does not feel ashamed in the presence of the Jew because the Jew does not know what shame is. And to this cause also must be attributed the extraordinary faculty for bribery, possessed by the Jews. “Moral Nihilism”, i.e., the renunciation of any higher standards than those of money and enjoyment, is proclaimed with such imperturbable assurance by the Jew, that he is able — at any rate for the time being — to degrade the sentiments of others to his own low level.

  This forms the base for the fearfully corruptive force exerted by the Jew, also with respect to feminality. The Jew allows no other feeling to come to the surface in his vicinity than a lust for enjoyment and profit. Is it then essential that he should possess any particular or especial power for this purpose? By no means! Wherever the lowest and crudest instincts appear unrestrained, it is impossible for anything, higher and more refined, to hold its own. The erroneous doctrine of the victory of what is better, in the “free interplay of forces”, leads in reality, step by step, to an absurdity.

  Furthermore, it is extremely useful to the Jews that the superstition concerning the particularity and preferableness of the “People of God” is inculcated into us from childhood upwards, and it is precisely the female disposition, which clings more tenaciously to all superstition than the sober sensibility of the man. And, in addition to this, our women are given an entirely wrong idea of what constitutes the ideal man.

  [Page 267] On the stage, the role of the lover is played, for the most part, by Jewish youths; in our romantic literature, which is now completely Judaized, the hero of the story is almost always a Jew, while the rule of the duffer, the dupe, of the altruistic seeker for the ideal is assigned to the German. Is it to be wondered at then, it the misguided taste and bewildered fancy of our young girls see, in every half-grown black-headed Jew-boy, the hero of a romance, and are ‘ench
anted’ by his appearance? The general German folly, which makes a special point of admiring everything which is un-German and alien, also plays its part. We have, as a matter of fact, for decades encouraged a culture of what is oriental in the higher branches of literature, in the ladies’ journals and fashion-papers, in Art . . .”