One: A Reckoning
NATION AND RACE
are some truths which are so obvious that for this very reason
they are not seen or at least not recognized by ordinary people.
They sometimes pass by such truisms as though blind and are
most astonished when someone suddenly discovers what everyone
really ought to know. Columbus's eggs lie around by the hundreds
of thousands, but Columbuses are met with less frequently.
men without exception wander about in the garden of Nature;
they imagine that they know practically everything and yet with
few exceptions pass blindly by one of the most patent principles
of Nature's rule: the inner segregation of the species of all
living beings on this earth.
the most superficial observation shows that Nature's restricted
form of propagation and increase is an almost rigid basic law
of all the innumerable forms of expression of her vital urge.
Every animal mates only with a member of the same species. The
titmouse seeks the titmouse, the finch the finch, the stork
the stork, the field mouse the field mouse, the dormouse the
dormouse, the wolf the she-wolf, etc.
unusual circumstances can change this, primarily the compulsion
of captivity or any other cause that makes it impossible to
mate within the same species. But then Nature begins to resist
this with all possible means, and her most visible protest consists
either in refusing further capacity for propagation to bastards
or in limiting the fertility of later offspring; in most cases,
however, she takes away the power of resistance to disease or
is only too natural.
crossing of two beings not at exactly the same level produces
a medium between the level of the two parents. This means: the
offspring will probably stand higher than the racially lower
parent, but not as high as the higher one. Consequently, it
will later succumb in the struggle against the higher level.
Such mating is contrary to the will of Nature for a higher breeding
of all life. The precondition for this does not lie in associating
superior and inferior, but in the total victory of the former.
The stronger must dominate and not blend with the weaker, thus
sacrificing his own greatness. Only the born weakling can view
this as cruel, but he after all is only a weak and limited man;
for if this law did not prevail, any conceivable higher development
of organic living beings would be unthinkable.
consequence of this racial purity, universally valid in Nature,
is not only the sharp outward delimitation of the various races,
but their uniform character in themselves. The fox is always
a fox, the goose a goose, the tiger a tiger, etc., and the difference
can lie at most in the varying measure of force, strength, intelligence,
dexterity, endurance, etc., of the individual specimens. But
you will never find a fox who in his inner attitude might, for
example, show humanitarian tendencies toward geese, as similarly
there is no cat with a friendly inclination toward mice.
here, too, the struggle among themselves arises less from inner
aversion than from hunger and love. In both cases, Nature looks
on calmly, with satisfaction, in fact. In the struggle for daily
bread all those who are weak and sickly or less determined succumb,
while the struggle of the males for the female grants the right
or opportunity to propagate only to the healthiest. And struggle
is always a means for improving a species' health and power
of resistance and, therefore, a cause of its higher development.
the process were different, all further and higher development
would cease and the opposite would occur. For, since the inferior
always predominates numerically over the best, if both had the
same possibility of preserving life and propagating, the inferior
would multiply so much more rapidly that in the end the best
would inevitably be driven into the background, unless a correction
of this state of affairs were undertaken. Nature does just this
by subjecting the weaker part to such severe living conditions
that by them alone the number is limited, and by not permitting
the remainder to increase promiscuously, but making a new and
ruthless choice according to strength and health.
more than Nature desires the mating of weaker with stronger
individuals, even less does she desire the blending of a higher
with a lower race, since, if she did, her whole work of higher
breeding, over perhaps hundreds of thousands of years, night
be ruined with one blow.
experience offers countless proofs of this. It shows with terrifying
clarity that in every mingling of Aryan blood with that of lower
peoples the result was the end of the cultured people. North
America, whose population consists in by far the largest part
of Germanic elements who mixed but little with the lower colored
peoples, shows a different humanity and culture from Central
and South America, where the predominantly Latin immigrants
often mixed with the aborigines on a large scale. By this one
example, we can clearly and distinctly recognize the effect
of racial mixture. The Germanic inhabitant of the American continent,
who has remained racially pure and unmixed, rose to be master
of the continent; he will remain the master as long as he does
not fall a victim to defilement of the blood.
result of all racial crossing is therefore in brief always the
(a) Lowering of the level of the higher race;
(b) Physical and intellectual regression and hence the ......beginning
of a slowly but surely progressing sickness.
bring about such a development is, then, nothing else but to
sin against the will of the eternal creator.
as a sin this act is rewarded.
man attempts to rebel against the iron logic of Nature, he comes
into struggle with the principles to which he himself owes his
existence as a man. And this attack must lead to his own doom.
of course, we encounter the objection of the modern pacifist,
as truly Jewish in its effrontery as it is stupid! 'Man's role
is to overcome Nature!'
thoughtlessly parrot this Jewish nonsense and end up by really
imagining that they themselves represent a kind of conqueror
of Nature; though in this they dispose of no other weapon than
an idea, and at that such a miserable one, that if it were true
no world at all would be conceivable
quite aside from the fact that man has never yet conquered Nature
in anything, but at most has caught hold of and tried to lift
one or another corner of her immense gigantic veil of eternal
riddles and secrets, that in reality he invents nothing but
only discovers everything, that he does not dominate Nature,
but has only risen on the basis of his knowledge of various
laws and secrets of Nature to be lord over those other living
creatures who lack this knowledge - quite aside from all this,
an idea cannot overcome the preconditions for the development
and being of humanity, since the idea itself depends only on
man. Without human beings there is no human idea in this world,
therefore the idea as such is always conditioned by the presence
of human beings and hence of all the laws which created the
precondition for their existence.
not only that! Certain ideas are even tied up with certain men.
This applies most of all to those ideas whose content originates,
not in an exact scientific truth, but in the world of emotion,
or, as it is so beautifully and clearly expressed today, reflects
an 'inner experience.' All these ideas, which have nothing to
do with cold logic as such, but represent only pure expressions
of feeling, ethical conceptions, etc., are chained to the existence
of men, to whose intellectual imagination and creative power
they owe their existence. Precisely in this case the preservation
of these definite races and men is the precondition for the
existence of these ideas. Anyone, for example, who really desired
the victory of the pacifistic idea in this world with all his
heart would have to fight with all the means at his disposal
for the conquest of the world by the Germans; for, if the opposite
should occur, the last pacifist would die out with the last
German, since the rest of the world has never fallen so deeply
as our own people, unfortunately, has for this nonsense so contrary
to Nature and reason. Then, if we were serious, whether we liked
it or not, we would have to wage wars in order to arrive at
pacifism. This and nothing else was what Wilson, the American
world savior, intended, or so at least our German visionaries
believed - and thereby his purpose was fulfilled.
actual fact the pacifistic-humane idea is perfectly all right
perhaps when the highest type of man has previously conquered
and subjected the world to an extent that makes him the sole
ruler of this earth. Then this idea lacks the power of producing
evil effects in exact proportion as its practical application
becomes rare and finally impossible. Therefore, first struggle
and then we shall see what can be done. Otherwise mankind has
passed the high point of its development and the end is not
the domination of any ethical idea but barbarism and consequently
chaos. At this point someone or other may laugh, but this planet
once moved through the ether for millions of years without human
beings and it can do so again some day if men forget that they
owe their higher existence, not to the ideas of a few crazy
ideologists, but to the knowledge and ruthless application of
Nature's stern and rigid laws.
we admire on this earth today - science and art, technology
and inventions - is only the creative product of a few peoples
and originally perhaps of one race. On them depends the
existence of this whole culture. If they perish, the beauty
of this earth will sink into the grave with them.
much the soil, for example, can influence men, the result of
the influence will always be different depending on the races
in question. The low fertility of a living space may spur the
one race to the highest achievements; in others it will only
be the cause of bitterest poverty and final undernourishment
with all its consequences. The inner nature of peoples is always
determining for the manner in which outward influences will
be effective. What leads the one to starvation trains the other
to hard work.
great cultures of the past perished only because the originally
creative race died out from blood poisoning.
ultimate cause of such a decline was their forgetting that all
culture depends on men and not conversely; hence that to preserve
a certain culture the man who creates it must be preserved.
This preservation is bound up with the rigid law of necessity
and the right to victory of the best and stronger in this world.
who want to live, let them fight, and those who do not want
to fight in this world of eternal struggle do not deserve to
if this were hard - that is how it is ! Assuredly, however by
far the harder fate is that which strikes the man who thinks
he can overcome Nature, but in the last analysis only mocks
her. Distress, misfortune, and diseases are her answer.
man who misjudges and disregards the racial laws actually forfeits
the happiness that seems destined to be his. He thwarts the
triumphal march of the best race and hence also the precondition
for all human progress, and remains, in consequence burdened
with all the sensibility of man, in the animal realm of helpless
is idle to argue which race or races were the original representative
of human culture and hence the real founders of all that we
sum up under the word 'humanity.' It is simpler to raise this
question with regard to the present, and here an easy, clear
answer results. All the human culture, all the results of art,
science, and technology that we see before us today, are almost
exclusively the creative product of the Aryan. This very fact
admits of the not unfounded inference that he alone was the
founder of all higher humanity, therefore representing the prototype
of all that we understand by the word 'man.' He is the Prometheus
of mankind from whose bright forehead the divine spark of genius
has sprung at all times, forever kindling anew that fire of
knowledge which illumined the night of silent mysteries and
thus caused man to climb the path to mastery over the other
beings of this earth. Exclude him - and perhaps after a few
thousand years darkness will again descend on the earth, human
culture will pass, and the world turn to a desert.
we were to divide mankind into three groups, the founders of
culture, the bearers of culture, the destroyers of culture,
only the Aryan could be considered as the representative of
the first group. From him originate the foundations and walls
of all human creation, and only the outward form and color are
determined by the changing traits of character of the various
peoples. He provides the mightiest building stones and plans
for all human progress and only the execution corresponds to
the nature of the varying men and races. In a few decades, for
example, the entire east of Asia will possess a culture whose
ultimate foundation will be Hellenic spirit and Germanic technology,
just as much as in Europe. Only the outward form - in
part at least - will bear the features of Asiatic character.
It is not true, as some people think, that Japan adds European
technology to its culture; no, European science and technology
are trimmed with Japanese characteristics. The foundation of
actual life is no longer the special Japanese culture, although
it determines the color of life - because outwardly, in consequence
of its inner difference, it is more conspicuous to the European
- but the gigantic scientific-technical achievements of Europe
and America; that is, of Aryan peoples. Only on the basis of
these achievements can the Orient follow general human progress.
They furnish the basis of the struggle for daily bread, create
weapons and implements for it, and only the outward form is
gradually adapted to Japanese character.
beginning today all further Aryan influence on Japan should
stop, assuming that Europe and America should perish, Japan's
present rise in science and technology might continue for a
short time; but even in a few years the well would dry up, the
Japanese special character would gain, but the present culture
would freeze and sink back into the slumber from which it was
awakened seven decades ago by the wave of Aryan culture. Therefore,
just as the present Japanese development owes its life to Aryan
origin, long ago in the gray past foreign influence and foreign
spirit awakened the Japanese culture of that time. The best
proof of this is furnished by the fact of its subsequent sclerosis
and total petrifaction. This can occur in a people only when
the original creative racial nucleus has been lost, or if the
external influence which furnished the impetus and the material
for the first development in the cultural field was later lacking.
But if it is established that a people receives the most essential
basic materials of its culture from foreign races, that it assimilates
and adapts them, and that then, if further external influence
is lacking, it rigidifies again and again, such a race may be
designated as 'culture-bearing,' but never as 'culture-creating.'
An examination of the various peoples from this standpoint points
to the fact that practically none of them were originally culture-founding,
but almost always culture-bearing.
the following picture of their development always results:
races - often absurdly small numerically - subject foreign peoples,
and then, stimulated by the special living conditions of the
new territory (fertility, climatic conditions, etc.) and assisted
by the multitude of lower-type beings standing at their disposal
as helpers, develop the intellectual and organizational capacities
dormant within them. Often in a few millenniums or even centuries
they create cultures which originally bear all the inner characteristics
of their nature, adapted to the above-indicated special qualities
of the soil and subjected beings. In the end, however, the conquerors
transgress against the principle of blood purity, to which they
had first adhered; they begin to mix with the subjugated inhabitants
and thus end their own existence; for the fall of man in paradise
has always been followed by his expulsion.
a thousand years and more, the last visible trace of the former
master people is often seen in the lighter skin color which
its blood left behind in the subjugated race, and in a petrified
culture which it had originally created. For, once the actual
and spiritual conqueror lost himself in the blood of the subjected
people, the fuel for the torch of human progress was lost! Just
as, through the blood of the former masters, the color preserved
a feeble gleam in their memory, likewise the night of cultural
life is gently illumined by the remaining creations of the former
light-bringers. They shine through all the returned barbarism
and too often inspire the thoughtless observer of the moment
with the opinion that he beholds the picture of the present
people before him, whereas he is only gazing into the mirror
of the past.
is then possible that such a people will a second time, or even
more often in the course of its history, come into contact with
the race of those who once brought it culture, and the memory
of former encounters will not necessarily be present. Unconsciously
the remnant of the former master blood will turn toward the
new arrival, and what was first possible only by compulsion
can now succeed through the people's own will. A new cultural
wave makes its entrance and continues until those who have brought
it are again submerged in the blood of foreign peoples.
will be the task of a future cultural and world history to carry
on researches in this light and not to stifle in the rendition
of external facts, as is so often, unfortunately, the case with
our present historical science.
mere sketch of the development of 'culture-bearing' nations
gives a picture of the growth, of the activity, and - the decline
- of the true culture-founders of this earth, the Aryans themselves.
in daily life the so-called genius requires a special cause,
indeed, often a positive impetus, to make him shine, likewise
the genius-race in the life of peoples. In the monotony of everyday
life even significant men often seem insignificant, hardly rising
above the average of their environment; as soon, however, as
they are approached by a situation in which others lose hope
or go astray, the genius rises manifestly from the inconspicuous
average child, not seldom to the amazement of all those who
had hitherto seen him in the pettiness of bourgeois life - and
that is why the prophet seldom has any honor in his own country.
Nowhere have we better occasion to observe this than in war.
From apparently harmless children, in difficult hours when others
lose hope, suddenly heroes shoot up with death-defying determination
and an icy cool presence of mind. If this hour of trial had
not come, hardly anyone would ever have guessed that a young
hero was hidden in this beardless boy. It nearly always takes
some stimulus to bring the genius on the scene. The hammer-stroke
of Fate which throws one man to the ground suddenly strikes
steel in another, and when the shell of everyday life is broken,
the previously hidden kernel lies open before the eyes of the
astonished world. The world then resists and does not want to
believe that the type which is apparently identical with it
is suddenly a very different being; a process which is repeated
with every eminent son of man.
an inventor, for example, establishes his fame only on the day
of his invention, it is a mistake to think that genius as such
entered into the man only at this hour - the spark of genius
exists in the brain of the truly creative man from the hour
of his birth. True genius is always inborn and never cultivated,
let alone learned.
already emphasized, this applies not only to the individual
man but also to the race. Creatively active peoples always have
a fundamental creative gift, even if it should not be recognizable
to the eyes of superficial observers. Here, too, outward recognition
is possible only in consequence of accomplished deeds, since
the rest of the world is not capable of recognizing genius in
itself, but sees only its visible manifestations in the form
of inventions, discoveries, buildings, pictures, etc.; here
again it often takes a long time before the world can fight
its way through to this knowledge. Just as in the life of the
outstanding individual, genius or extraordinary ability strives
for practical realization only when spurred on by special occasions,
likewise in the life of nations the creative forces and capacities
which are present can often be exploited only when definite
see this most distinctly in connection with the race which has
been and is the bearer of human cultural development - the Aryans.
As soon as Fate leads them toward special conditions, their
latent abilities begin to develop in a more and more rapid sequence
and to mold themselves into tangible forms. The cultures which
they found in such cases are nearly always decisively determined
by the existing soil, the given climate, and - the subjected
people. This last item, to be sure, is almost the most decisive.
The more primitive the technical foundations for a cultural
activity, the more necessary is the presence of human helpers
who, organizationally assembled and employed, must replace the
force of the machine. Without this possibility of using lower
human beings, the Aryan would never have been able to take his
first steps toward his future culture; just as without the help
of various suitable beasts which he knew how to tame, he would
not have arrived at a technology which is now gradually permitting
him to do without these beasts. The saying, 'The Moor has worked
off his debt, the Moor can go,' unfortunately has only too deep
a meaning. For thousands of years the horse had to serve man
and help him lay the foundations of a development which now,
in consequence of the motor car, is making the horse superfluous.
In a few years his activity trill have ceased, but without his
previous collaboration man might have had a hard time getting
where he is today.
for the formation of higher cultures the existence of lower
human types was one of the most essential preconditions, since
they alone were able to compensate for the lack of technical
aids without which a higher development is not conceivable.
It is certain that the first culture of humanity was based less
on the tamed animal than on the use of lower human beings.
after the enslavement of subjected races did the same fate strike
beasts, and not the other way around, as some people would like
to think. For first the conquered warrior drew the plow - and
only after him the horse. Only pacifistic fools can regard this
as a sign of human depravity, failing to realize that this development
had to take place in order to reach the point where today these
sky-pilots could force their drivel on the world.
progress of humanity is like climbing an endless ladder; it
is impossible to climb higher without first taking the lower
steps. Thus, the Aryan had to take the road to which reality
directed him and not the one that would appeal to the imagination
of a modern pacifist. The road of reality is hard and difficult,
but in the end it leads where our friend would like to bring
humanity by dreaming, but unfortunately removes more than bringing
it is no accident that the first cultures arose in places where
the Aryan, in his encounters with lower peoples, subjugated
them and bent them to his will. They then became the first technical
instrument in the service of a developing culture.
the road which the Aryan had to take was clearly marked out
As a conqueror he subjected the lower beings and regulated their
practical activity under his command, according to his will
and for his aims. But in directing them to a useful, though
arduous activity, he not only spared the life of those he subjected;
perhaps he gave them a fate that was better than their previous
so-called 'freedom.' As long as he ruthlessly upheld the master
attitude, not only did he really remain master, but also the
preserver and increaser of culture. For culture was based exclusively
on his abilities and hence on his actual survival. As soon as
the subjected people began to raise themselves up and probably
approached the conqueror in language, the sharp dividing wall
between master and servant fell. The Aryan gave up the purity
of his blood and, therefore, lost his sojourn in the paradise
which he had made for himself. He became submerged in the racial
mixture, and gradually, more and more, lost his cultural capacity,
until at last, not only mentally but also physically, he began
to resemble the subjected aborigines more than his own ancestors.
For a time he could live on the existing cultural benefits,
but then petrifaction set in and he fell a prey to oblivion.
cultures and empires collapsed to make place for new formations.
mixture and the resultant drop in the racial level is the sole
cause of the dying out of old cultures; for men do not perish
as a result of lost wars, but by the loss of that force of resistance
which is contained only in pure blood.
who are not of good race in this world are chaff.
all occurrences in world history are only the expression of
the races' instinct of self-preservation, in the good or bad
question of the inner causes of the Aryan's importance can be
answered to the effect that they are to be sought less in a
natural instinct of self-preservation than in the special type
of its expression. The will to live, subjectively viewed, is
everywhere equal and different only in the form of its actual
expression. In the most primitive living creatures the instinct
of self-preservation does not go beyond concern for their own
ego. Egoism, as we designate this urge, goes so far that it
even embraces time; the moment itself claims everything, granting
nothing to the coming hours. In this condition the animal lives
only for himself, seeks food only for his present hunger, and
fights only for his own life. As long as the instinct of self-preservation
expresses itself in this way, every basis is lacking for the
formation of a group, even the most primitive form of family.
Even a community between male and female beyond pure mating,
demands an extension of the instinct of self-preservation, since
concern and struggle for the ego are now directed toward the
second party; the male sometimes seeks food for the female,
too, but for the most part both seek nourishment for the young.
Nearly always one comes to the defense of the other, and thus
the first, though infinitely simple, forms of a sense of sacrifice
result. As soon as this sense extends beyond the narrow limits
of the family, the basis for the formation of larger organisms
and finally formal states is created.
the lowest peoples of the earth this quality is present only
to a very slight extent, so that often they do not go beyond
the formation of the family. The greater the readiness to subordinate
purely personal interests, the higher rises the ability to establish
self-sacrificing will to give one's personal labor and if necessary
one's own life for others is most strongly developed in the
Aryan. The Aryan is not greatest in his mental qualities as
such, but in the extent of his willingness to put all his abilities
in the service of the community. In him the instinct of self-preservation
has reached the noblest form, since he willingly subordinates
his own ego to the life of the community and, if the hour demands,
even sacrifices it.
in his intellectual gifts lies the source of the Aryan's capacity
for creating and building culture. If he had just this alone,
he could only act destructively, in no case could he organize;
for the innermost essence of all organization requires that
the individual renounce putting forward his personal opinion
and interests and sacrifice both in favor of a larger group.
Only byway of this general community does he again recover his
share. Now, for example, he no longer works directly for himself,
but with his activity articulates himself with the community,
not only for his own advantage, but for the advantage of all.
The most wonderful elucidation of this attitude is provided
by his word 'work,' by which he does not mean an activity for
maintaining life in itself, but exclusively a creative effort
that does not conflict with the interests of the community.
Otherwise he designates human activity, in so far as it serves
the instinct of self-preservation without consideration for
his fellow men, as theft, usury, robbery, burglary, etc.
state of mind, which subordinates the interests of the ego to
the conservation of the community, is really the first premise
for every truly human culture. From it alone can arise all the
great works of mankind, which bring the founder little reward,
but the richest blessings to posterity. Yes from it alone can
we understand how so many are able to bear up faithfully under
a scanty life which imposes on them nothing but poverty and
frugality, but gives the community the foundations of its existence.
Every worker, every peasant, every inventor, official, etc.,
who works without ever being able to achieve any happiness or
prosperity for himself, is a representative of this lofty idea,
even if the deeper meaning of his activity remains hidden in
applies to work as the foundation of human sustenance and all
human progress is true to an even greater degree for the defense
of man and his culture. In giving one's own life for the existence
of the community lies the crown of all sense of sacrifice. It
is this alone that prevents what human hands have built from
being overthrown by human hands or destroyed bat Nature.
own German language possesses a word which magnificently designates
this kind of activity: Pflichterfüllung (fulfillment
of duty); it means not to be self-sufficient but to serve the
basic attitude from which such activity arises, we call - to
distinguish it from egoism and selfishness - idealism. By this
we understand only the individual's capacity to make sacrifices
for the community, for his fellow men.
necessary it is to keep realizing that idealism does not represent
a superfluous expression of emotion, but that in truth it has
been, is, and will be, the premise for what we designate as
human culture, yes, that it alone created the concept of 'man'
It is to this inner attitude that the Aryan owes his position
in this world, and to it the world owes man; for it alone formed
from pure spirit the creative force which, by a unique pairing
of the brutal fist and the intellectual genius, created the
monuments of human culture.
his idealistic attitude all, even the most dazzling faculties
of the intellect, would remain mere intellect as such
outward appearance without inner value, and never creative force.
since true idealism is nothing but the subordination of the
interests and life of the individual to the community, and this
in turn is the precondition for the creation of organizational
forms of all kinds, it corresponds in its innermost depths to
the ultimate will of Nature. It alone leads men to voluntary
recognition of the privilege of force and strength, and thus
makes them into a dust particle of that order which shapes and
forms the whole universe.
purest idealism is unconsciously equivalent to the deepest knowledge.
correct this is, and how little true idealism has to do with
playful flights of the imagination, can be seen at once if we
let the unspoiled child, a healthy boy, for example, judge.
The same boy who feels like throwing up when he hears the tirades
of a pacifist 'idealist' is ready to give his young life for
the ideal of his nationality.
the instinct of knowledge unconsciously obeys the deeper necessity
of the preservation of the species, if necessary at the cost
of the individual, and protests against the visions of the pacifist
windbag who in reality is nothing but a cowardly, though camouflaged,
egoist, transgressing the laws of development; for development
requires willingness on the part of the individual to sacrifice
himself for the community, and not the sickly imaginings of
cowardly know-it-alls and critics of Nature.
therefore, at times when the ideal attitude threatens to disappear,
we can at once recognize a diminution of that force which forms
the community and thus creates the premises of culture. As soon
as egoism becomes the ruler of a people, the bands of order
are loosened and in the chase after their own happiness men
fall from heaven into a real hell.
even posterity forgets the men who have only served their own
advantage and praises the heroes who have renounced their own
mightiest counterpart to the Aryan is represented by the Jew.
In hardly any people in the world is the instinct of self-preservation
developed more strongly than in the so-called 'chosen.' Of this,
the mere fact of the survival of this race may be considered
the best proof. Where is the people which in the last two thousand
years has been exposed to so slight changes of inner disposition,
character, etc., as the Jewish people? What people, finally,
has gone through greater upheavals than this one - and nevertheless
issued from the mightiest catastrophes of mankind unchanged?
What an infinitely tough will to live and preserve the species
speaks from these facts !
mental qualities of the Jew have been schooled in the course
of many centuries. Today he passes as 'smart,' and this in a
certain sense he has been at all times. But his intelligence
is not the result of his own development, but of visual instruction
through foreigners. For the human mind cannot climb to the top
without steps; for every step upward he needs the foundation
of the past, and this in the comprehensive sense in which it
can be revealed only in general culture. All thinking is based
only in small part on man's own knowledge, and mostly on the
experience of the time that has preceded. The general cultural
level provides the individual man, without his noticing it as
a rule, with such a profusion of preliminary knowledge that,
thus armed, he can more easily take further steps of his own.
The boy of today, for example, grows up among a truly vast number
of technical acquisitions of the last centuries, so that he
takes for granted and no longer pays attention to much that
a hundred years ago was a riddle to even the greatest minds,
although for following and understanding our progress in the
field in question it is of decisive importance to him. If a
very genius from the twenties of the past century should suddenly
leave his grave today, it would be harder for him even intellectually
to find his way in the present era than for an average boy of
fifteen today. For he would lack all the infinite preliminary
education which our present contemporary unconsciously, so to
speak, assimilates while growing up amidst the manifestations
of our present general civilization.
the Jew - for reasons which will at once become apparent - was
never in possession of a culture of his own, the foundations
of his intellectual work were always provided by others. His
intellect at all times developed through the cultural world
reverse process never took place.
if the Jewish people's instinct of self-preservation is not
smaller but larger than that of other peoples, if his intellectual
faculties can easily arouse the impression that they are equal
to the intellectual gifts of other races, he lacks completely
the most essential requirement for a cultured people, the idealistic
the Jewish people the will to self-sacrifice does not go beyond
the individual's naked instinct of self-preservation. Their
apparently great sense of solidarity is based on the very primitive
herd instinct that is seen in many other living creatures in
this world. It is a noteworthy fact that the herd instinct leads
to mutual support only as long as a common danger makes this
seem useful or inevitable. The same pack of wolves which has
just fallen on its prey together disintegrates when hunger abates
into its individual beasts. The same is true of horses which
try to defend themselves against an assailant in a body, but
scatter again as soon as the danger is past.
is similar with the Jew. His sense of sacrifice is only apparent.
It exists only as long as the existence of the individual makes
it absolutely necessary. However, as soon as the common enemy
is conquered, the danger threatening all averted and the booty
hidden, the apparent harmony of the Jews among themselves ceases,
again making way for their old causal tendencies. The Jew is
only united when a common danger forces him to be or a common
booty entices him; if these two grounds are lacking, the qualities
of the crassest egoism come into their own, and in the twinkling
of an eye the united people turns into a horde of rats, fighting
bloodily among themselves.
the Jews were alone in this world, they would stifle in filth
and offal; they would try to get ahead of one another in hate-filled
struggle and exterminate one another, in so far as the absolute
absence of all sense of self-sacrifice, expressing itself in
their cowardice, did not turn battle into comedy here too.
it is absolutely wrong to infer any ideal sense of sacrifice
in the Jews from the fact that they stand together in struggle,
or, better expressed, in the plundering of their fellow men.
again the Jew is led by nothing but the naked egoism of the
is why the Jewish state - which should be the living organism
for preserving and increasing a race - is completely unlimited
as to territory. For a state formation to have a definite spatial
setting always presupposes an idealistic attitude on the part
of the state-race, and especially a correct interpretation of
the concept of work. In the exact measure in which this attitude
is lacking, any attempt at forming, even of preserving, a spatially
delimited state fails. And thus the basis on which alone culture
can arise is lacking.
the Jewish people, despite all apparent intellectual qualities,
is without any true culture, and especially without any culture
of its own. For what sham culture the Jew today possesses is
the property of other peoples, and for the most part it is ruined
in his hands.
judging the Jewish people's attitude on the question of human
culture, the most essential characteristic we must always bear
in mind is that there has never been a Jewish art and accordingly
there is none today either; that above all the two queens of
all the arts, architecture and music, owe nothing original to
the Jews. What they do accomplish in the field of art is either
patchwork or intellectual theft. Thus, the Jew lacks those qualities
which distinguish the races that are creative and hence culturally
what an extent the Jew takes over foreign culture, imitating
or rather ruining it, can be seen from the fact that he is mostly
found in the art which seems to require least original invention,
the art of acting. But even here, in reality, he is only a '
juggler,' or rather an ape; for even here he lacks the last
touch that is required for real greatness; even here he is not
the creative genius, but a superficial imitator, and all the
twists and tricks that he uses are powerless to conceal the
inner lifelessness of his creative gift. Here the Jewish press
most lovingly helps him along by raising such a roar of hosannahs
about even the most mediocre bungler, just so long as he is
a Jew, that the rest of the world actually ends up by thinking
that they have an artist before them, while in truth it is only
a pitiful comedian.
the Jew possesses no culture-creating force of any sort, since
the idealism, without which there is no true higher development
of man, is not present in him and never was present. Hence his
intellect will never have a constructive effect, but will be
destructive, and in very rare cases perhaps will at most be
stimulating, but then as the prototype of the 'force which always
wants evil and nevertheless creates good.' Not through him does
any progress of mankind occur, but in spite of him.
the Jew never possessed a state with definite territorial limits
and therefore never called a culture his own, the conception
arose that this was a people which should be reckoned among
the ranks of the nomads. This is a fallacy as great as
it is dangerous. The nomad does possess a definitely limited
living space, only he does not cultivate it like a sedentary
peasant, but lives from the yield of his herds with which he
wanders about in his territory. The outward reason for this
is to be found in the small fertility of a soil which simply
does not permit of settlement. The deeper cause, however, lies
in the disparity between the technical culture of an age or
people and the natural poverty of a living space. There are
territories in which even the Aryan is enabled only by his technology,
developed in the course of more than a thousand years, to live
in regular settlements, to master broad stretches of soil and
obtain from it the requirements of life. If he did not possess
this technology, either he would have to avoid these territories
or likewise have to struggle along as a nomad in perpetual wandering,
provided that his thousand-year-old education and habit of settled
residence did not make this seem simply unbearable to him. We
must bear in mind that in the time when the American continent
was being opened up, numerous Aryans fought for their livelihood
as trappers, hunters, etc., and often in larger troops with
wife and children, always on the move, so that their existence
was completely like that of the nomads. But as soon as their
increasing number and better implements permitted them to clear
the wild soil and make a stand against the natives, more and
more settlements sprang up in the land.
the Aryan was also first a nomad, settling in the course of
time, but for that very reason he was never a Jew! No, the Jew
is no nomad; for the nomad had also a definite attitude toward
the concept of work which could serve as a basis for his later
development in so far as the necessary intellectual premises
were present. In him the basic idealistic view is present, even
if in infinite dilution, hence in his whole being he may seem
strange to the Aryan peoples, but not unattractive. In the Jew,
however, this attitude is not at all present; for that reason
he was never a nomad, but only and always a parasite
in the body of other peoples. That he sometimes left his previous
living space has nothing to do with his own purpose, but results
from the fact that from time to time he was thrown out by the
host nations he had misused. His spreading is a typical phenomenon
for all parasites; he always seeks a new feeding ground for
however, has nothing to do with nomadism, for the reason that
a Jew never thinks of leaving a territory ·hat he has occupied,
but remains where he is, and he sits so fast that even by force
it is very hard to drive him out. His extension to ever-new
countries occurs only in the moment in which certain conditions
for his existence are there present, without which - unlike
the nomad - he would not change his residence. He is and remains
the typical parasite, a sponger who like a noxious bacillus
keeps spreading as soon as a favorable medium invites him. And
the effect of his existence is also like that of spongers: wherever
he appears, the host people dies out after a shorter or longer
the Jew of all times has lived in the states of other peoples,
and there formed his own state, which, to be sure, habitually
sailed under the disguise of 'religious community' as long as
outward circumstances made a complete revelation of his nature
seem inadvisable. But as soon as he felt strong enough to do
without the protective cloak, he always dropped the veil and
suddenly became what so many of the others previously did not
want to believe and see: the Jew.
Jew's life as a parasite in the body of other nations and states
explains a characteristic which once caused Schopenhauer, as
has already been mentioned, to call him the 'great master in
lying.' Existence impels the Jew to lies and to lie perpetually,
just as it compels the inhabitants of the northern countries
to wear warm clothing.
life within other peoples can only endure for any length of
time if he succeeds in arousing the opinion that he is not a
people but a 'religious community,' though of a special sort.
this is the first great lie.
order to carry on his existence as a parasite on other peoples,
he is forced to deny his inner nature. The more intelligent
the individual Jew is, the more he will succeed in this deception.
Indeed, things can go so far that large parts of the host people
will end by seriously believing that the Jew is really a Frenchman
or an Englishman, a German or an Italian, though of a special
religious faith. Especially state authorities, which always
seem animated by the historical fraction of wisdom, most easily
fall a victim to this infinite deception. Independent thinking
sometimes seems to these circles a true sin against holy advancement,
so that we may not be surprised if even today a Bavarian state
ministry, for example, still has not the faintest idea that
the Jews are members of a people and not of a 'religion'
though a glance at the Jew's own newspapers should indicate
this even to the most modest mind. The Jewish Echo is
not yet an official organ, of course, and consequently is unauthoritative
as far as the intelligence of one of these government potentates
Jew has always been a people with definite racial characteristics
and never a religion; only in order to get ahead he early sought
for a means which could distract unpleasant attention from his
person. And what would have been more expedient and at the same
time more innocent than the 'embezzled' concept of a religious
community? For here, too, everything is borrowed or rather stolen.
Due to his own original special nature, the Jew cannot possess
a religious institution, if for no other reason because he lacks
idealism in any form, and hence belief in a hereafter is absolutely
foreign to him. And a religion in the Aryan sense cannot be
imagined which lacks the conviction of survival after death
in some form. Indeed, the Talmud is not a book to prepare a
man for the hereafter, but only for a practical and profitable
life in this world.
Jewish religious doctrine consists primarily in prescriptions
for keeping the blood of Jewry pure and for regulating the relation
of Jews among themselves, but even more with the rest of the
world; in other words, with non-Jews. But even here it is by
no means ethical problems that are involved, but extremely modest
economic ones. Concerning the moral value of Jewish religious
instruction, there are today and have been at all times rather
exhaustive studies (not by Jews; the drivel of the Jews themselves
on the subject is, of course, adapted to its purpose) which
make this kind of religion seem positively monstrous according
to Aryan conceptions. The best characterization is provided
by the product of this religious education, the Jew himself.
His life is only of this world, and his spirit is inwardly as
alien to true Christianity as his nature two thousand years
previous was to the great founder of the new doctrine. Of course,
the latter made no secret of his attitude toward the Jewish
people, and when necessary he even took to the whip to drive
from the temple of the Lord this adversary of all humanity,
who then as always saw in religion nothing but an instrument
for his business existence. In return, Christ was nailed to
the cross, while our present-day party Christians debase themselves
to begging for Jewish votes at elections and later try to arrange
political swindles with atheistic Jewish parties - and this
against their own nation.
this first and greatest lie, that the Jews are not a race but
a religion, more and more lies are based in necessary consequence.
Among them is the lie with regard to the language of the Jew.
For him it is not a means for expressing his thoughts, but a
means for concealing them. When he speaks French, he thinks
Jewish, and while he turns out German verses, in his life he
only expresses the nature of his nationality. As long as the
Jew has not become the master of the other peoples, he must
speak their languages whether he likes it or not, but as soon
as they became his slaves, they would all have to learn a universal
language (Esperanto, for instance!), so that by this additional
means the Jews could more easily dominate them!
what an extent the whole existence of this people is based on
a continuous lie is shown incomparably by the Protocols of
the Wise Men of Zion, so infinitely hated by the Jews. They
are based on a forgery, the Frankfurter Zeitung moans
and screams once every week: the best proof that they are authentic.
What many Jews may do unconsciously is here consciously exposed.
And that is what matters. It is completely indifferent from
what Jewish brain these disclosures originate; the important
thing is that with positively terrifying certainty they reveal
the nature and activity of the Jewish people and expose their
inner contexts as well as their ultimate final aims. The best
criticism applied to them, however, is reality. Anyone who examines
the historical development of the last hundred years from the
standpoint of this book will at once understand the screaming
of the Jewish press. For once this book has become the common
property of a people, the Jewish menace may be considered as
best way to know the Jew is to study the road which he has taken
within the body of other peoples in the course of the centuries.
It suffices to follow this up in only one example, to arrive
at the necessary realizations. As his development has always
and at all times been the same, just as that of the peoples
corroded by him has also been the same, it is advisable in such
an examination to divide his development into definite sections
which in this case for the sake of simplicity I designate alphabetically.
The first Jews came to ancient Germany in the course of the
advance of the Romans, and as always they came as merchants.
In the storms of the migrations, however, they seem to have
disappeared again, and thus the time of the first Germanic state
formation may be viewed as the beginning of a new and this time
lasting Jewification of Central and Northern Europe. A development
set in which has always been the same or similar wherever the
Jews encountered Aryan peoples.
With the appearance of the first fixed settlement, the Jew is
suddenly 'at hand.' He comes as a merchant and at first attaches
little importance to the concealment of his nationality. He
is still a Jew, partly perhaps among other reasons because the
outward racial difference between himself and the host people
is too great, his linguistic knowledge still too small, and
the cohesion of the host people too sharp for him to dare to
try to appear as anything else than a foreign merchant. With
his dexterity and the inexperience of his host people, the retention
of his character as a Jew represents no disadvantage for him,
but rather an advantage; the stranger is given a friendly reception.
Gradually he begins slowly to become active in economic life,
not as a producer, but exclusively as a middleman. With his
thousand-year-old mercantile dexterity he is far superior to
the still helpless, and above all boundlessly honest, Aryans,
so that in a short time commerce threatens to become his monopoly.
He begins to lend money and as always at usurious interest.
As a matter of fact, he thereby introduces interest. The danger
of this new institution is not recognized at first, but because
of its momentary advantages is even welcomed.
The Jew has now become a steady resident; that is, he settles
special sections of the cities and villages and more and more
constitutes a state within a state. He regards commerce as well
as all financial transactions as his own special privilege which
he ruthlessly exploits.
Finance and commerce have become his complete monopoly. His
usurious rates of interest finally arouse resistance, the rest
of his increasing effrontery indignation, his wealth envy. The
cup is full to overflowing when he draws the soil into the sphere
of his commercial objects and degrades it to the level of a
commodity to be sold or rather traded. Since he himself never
cultivates the soil, but regards it only as a property to be
exploited on which the peasant can well remain, though amid
the most miserable extortions on the part of his new master,
the aversion against him gradually increases to open hatred.
His blood-sucking tyranny becomes so great that excesses against
him occur. People begin to look at the foreigner more and more
closely and discover more and more repulsive traits and characteristics
in him until the cleft becomes unbridgeable.
times of the bitterest distress, fury against him finally breaks
out, and the plundered and ruined masses begin to defend themselves
against the scourge of God. In the course of a few centuries
they have come to know him, and now they feel that the mere
fact of his existence is as bad as the plague.
Now the Jew begins to reveal his true qualities. With repulsive
flattery he approaches the governments, puts his money to work,
and in this way always manages to secure new license to plunder
his victims. Even though the rage of the people sometimes flares
high against the eternal blood-sucker, it does not in the least
prevent him from reappearing in a few years in the place he
had hardly left and beginning the old life all over again. No
persecution can deter him from his type of human exploitation,
none can drive him away; after every persecution he is back
again in a short time, and just the same as before.
prevent the very worst, at least, the people begin to withdraw
the soil from his usurious hands by making it legally impossible
for him to acquire soil.
Proportionately as the power of the princes begins to mount,
he pushes closer and closer to them. He begs for ' patents '
and 'privileges,' which the lords, always in financial straits,
are glad to give him for suitable payment. However much this
may cost him, he recovers the money he has spent in a few years
through interest and compound interest. A true bloodsucker that
attaches himself to the body of the unhappy people and cannot
be picked off until the princes themselves again need money
and with their own exalted hand tap off the blood he has sucked
game is repeated again and again, and in it the role of the
so-called 'German princes' is just as miserable as that of the
Jews themselves. These lords were really God's punishment for
their beloved peoples and find their parallels only in the various
ministers of the present time.
is thanks to the German princes that the German nation was unable
to redeem itself for good from the Jewish menace. In this, too,
unfortunately, nothing changed as time went on; all they obtained
from the Jew was the thousandfold reward for the sins they had
once committed against their peoples. They made a pact with
the devil and landed in hell.
And so, his ensnarement of the princes leads to their ruin.
Slowly but surely their relation to the peoples loosens in the
measure in which they cease to serve the people's interests
and instead become mere exploiters of their subjects. The Jew
well knows what their end will be and tries to hasten it as
much as possible. He himself adds to their financial straits
by alienating them more and more from their true tasks, by crawling
around them with the vilest flattery, by encouraging them in
vices, and thus making himself more and more indispensable to
them. With his deftness, or rather unscrupulousness, in all
money matters he is able to squeeze, yes, to grind, more and
more money out of the plundered subjects, who in shorter and
shorter intervals go the way of all flesh. Thus every court
has its 'court Jew' - as the monsters are called who torment
the 'beloved people' to despair and prepare eternal pleasures
for the princes. Who then can be surprised that these ornaments
of the human race ended up by being ornamented, or rather decorated,
in the literal sense, and rose to the hereditary nobility, helping
not only to make this institution ridiculous, but even to poison
it goes without saying, he can really make use of his position
for his own advancement.
he needs only to have himself baptized to possess himself of
all the possibilities and rights of the natives of the country.
Not seldom he concludes this deal to the joy of the churches
over the son they have won and of Israel over the successful
Within Jewry a change now begins to take place. Up till now
they have been Jews; that is, they attach no importance to appearing
to be something else, which they were unable to do, anyway,
because of the very distinct racial characteristics on both
sides. At the time of Frederick the Great it still entered no
one's head to regard the Jew as anything else but a 'foreign'
people, and Goethe was still horrified at the thought that in
future marriage between Christians and Jews would no longer
be forbidden by law. And Goethe, by God, was no reactionary,
let alone a helot; what spoke out of him was only the voice
of the blood and of reason. Thus - despite all the shameful
actions of the courts - the people instinctively saw in the
Jew a foreign element and took a corresponding attitude toward
now all this was to change. In the course of more than a thousand
years he has learned the language of the host people to such
an extent that he now thinks he can venture in future to emphasize
his Judaism less and place his 'Germanism' more in the foreground;
for ridiculous, nay, insane, as it may seem at first, he nevertheless
has the effrontery to turn 'Germanic,' in this case a 'German.'
With this begins one of the most infamous deceptions that anyone
could conceive of. Since of Germanism he possesses really nothing
but the art of stammering its language - and in the most frightful
way - but apart from this has never mixed with the Germans,
his whole Germanism rests on the language alone. Race, however,
does not lie in the language, but exclusively in the blood,
which no one knows better than the Jew, who attaches very little
importance to the preservation of his language, but all importance
to keeping his blood pure. A man can change his language without
any trouble - that is, he can use another language; but in his
new language he will express the old ideas; his inner nature
is not changed. This is best shown by the Jew who can speak
a thousand languages and nevertheless remains a Jew. His traits
of character have remained the same, whether two thousand years
ago as a grain dealer in Ostia, speaking Roman, or whether as
a flour profiteer of today, jabbering German with a Jewish accent.
It is always the same Jew. That this obvious fact is not understood
by a ministerial secretary or higher police official is also
self-evident, for there is scarcely any creature with less instinct
and intelligence running around in the world today than these
servants of our present model state authority.
reason why the Jew decides suddenly to become a 'German ' is
obvious. He feels that the power of the princes is slowly tottering
and therefore tries at an early time to get a platform beneath
his feet. Furthermore, his financial domination of the whole
economy has advanced so far that without possession of all 'civil'
rights he can no longer support the gigantic edifice, or at
any rate, no further increase of his influence is possible.
And he desires both of these; for the higher he climbs, the
more alluring his old goal that was once promised him rises
from the veil of the past, and with feverish avidity his keenest
minds see the dream of world domination tangibly approaching.
And so his sole effort is directed toward obtaining full possession
of 'civil' rights.
is the reason for his emancipation from the ghetto.
So from the court Jew there gradually develops the people's
Jew, which means, of course: the Jew remains as before in the
entourage of the high lords; in fact, he tries to push his way
even more into their circle; but at the same time another part
of his race makes friends with the ' beloved people. ' If we
consider how greatly he has sinned against the masses in the
course of the centuries, how he has squeezed and sucked their
blood again and again; if furthermore, we consider how the people
gradually learned to hate him for this, and ended up by regarding
his existence as nothing but a punishment of Heaven for the
other peoples, we can understand how hard this shift must be
for the Jew. Yes, it is an arduous task suddenly to present
himself to his flayed victims as a 'friend of mankind.'
therefore, he goes about making up to the people for his previous
sins against them. He begins his career as the 'benefactor'
of mankind. Since his new benevolence has a practical foundation,
he cannot very well adhere to the old Biblical recommendation,
that the left hand should not know what the right hand giveth;
no, whether he likes it or not, he must reconcile himself to
letting as many people as possible know how deeply he feels
the sufferings of the masses and all the sacrifices that he
himself is making to combat them. With this 'modesty ' which
is inborn in him, he blares out his merits to the rest of the
world until people really begin to believe in them. Anyone who
does not believe in them is doing him a bitter injustice. In
a short time he begins to twist things around to make it look
as if all the injustice in the world had always been done to
him and not the other way around. The very stupid believe this
and then they just can't help but pity the poor 'unfortunate.'
addition, it should be remarked here that the Jew, despite all
his love of sacrifice, naturally never becomes personally impoverished.
He knows how to manage; sometimes, indeed, his charity is really
comparable to fertilizer, which is not strewn on the field for
love of the field, but with a view to the farmer's own future
benefit. In any case, everyone knows in a comparatively short
time that the Jew has become a 'benefactor and friend of mankind.'
What a strange transformation!
what is more or less taken for granted in others arouses the
greatest astonishment and in many distinct admiration for this
very reason. So it happens that he gets much more credit for
every such action than the rest of mankind, in whom it is taken
even more: all at once the Jew also becomes liberal and begins
to rave about the necessary progress of mankind.
he makes himself the spokesman of a new era.
of course, he destroys more and more thoroughly the foundations
of any economy that will really benefit the people. By way of
stock shares he pushes his way into the circuit of national
production which he turns into a purchasable or rather tradable
object, thus robbing the enterprises of the foundations of a
personal ownership. Between employer and employee there arises
that inner estrangement which later leads to political class
the Jewish influence on economic affairs grows with terrifying
speed through the stock exchange. He becomes the owner, or at
least the controller, of the national labor force.
strengthen his political position he tries to tear down the
racial and civil barriers which for a time continue to restrain
him at every step. To this end he fights with all the tenacity
innate in him for religious tolerance - and in Freemasonry,
which has succumbed to him completely, he has an excellent instrument
with which to fight for his aims and put them across. The governing
circles and the higher strata of the political and economic
bourgeoisie are brought into his nets by the strings of Freemasonry,
and never need to suspect what is happening
the deeper and broader strata of the people as such, or rather
that class which is beginning to wake up and fight for its rights
and freedom, cannot yet be sufficiently taken in by these methods.
But this is more necessary than anything else; for the Jew feels
that the possibility of his rising to a dominant role exists
only if there is someone ahead of him to dear the way; and this
someone he thinks he can recognize in the bourgeoisie, in their
broadest strata in fact. The glovemakers and linen weavers,
however, cannot be caught in the fine net of Freemasonry; no,
for them coarser but no less drastic means must be employed.
Thus Freemasonry is joined by a second weapon in the service
of the Jews: the press. With all his perseverance and
dexterity he seizes possession of it. With it he slowly begins
to grip and ensnare, to guide and to push all public life, since
he is in a position to create and direct that power which, under
the name of 'public opinion,' IS better known today than a few
this he always represents himself personally as having an infinite
thirst for knowledge, praises all progress, mostly, to be sure,
the progress that leads to the ruin of others; for he judges
all knowledge and all development only according to its possibilities
for advancing his nation, and where this is lacking, he is the
inexorable mortal enemy of all light, a hater of all true culture.
He uses all the knowledge he acquires in the schools of other
peoples, exclusively for the benefit of his race.
this nationality he guards as never before. While he seems to
overflow with 'enlightenment,' 'progress,' 'freedom,' 'humanity,'
etc., he himself practices the severest segregation of his race.
To be sure, he sometimes palms off his women on influential
Christians, but as a matter of principle he always keeps his
male line pure. He poisons the blood of others, but preserves
his own. The Jew almost never marries a Christian woman; it
is the Christian who marries a Jewess. The bastards, however,
take after the Jewish side. Especially a part of the high nobility
degenerates completely. The Jew is perfectly aware of this,
and therefore systematically carries on this mode of ' disarming
' the intellectual leader class of his racial adversaries. In
order to mask his activity and lull his victims, however, he
talks more and more of the equality of all men without regard
to race and color. The fools begin to believe him.
however, his whole being still has too strong a smell of the
foreign for the broad masses of the people in particular to
fall readily into his nets, he has his press give a picture
of him which is as little in keeping with reality as conversely
it serves his desired purpose. His comic papers especially strive
to represent the Jews as a harmless little people, with their
own peculiarities, of course - like other peoples as well -
but even in their gestures, which seem a little strange, perhaps,
giving signs of a possibly ludicrous, but always thoroughly
honest and benevolent, soul. And the constant effort is to make
him seem almost more 'insignificant' than dangerous.
ultimate goal in this stage is the victory of ' democracy,'
or, as he understands it: the rule of parliamentarianism. It
is most compatible with his requirements; for it excludes the
personality - and puts in its place the majority characterized
by stupidity, incompetence, and last but not least, cowardice.
final result will be the overthrow of the monarchy, which is
now sooner or later bound to occur.
The tremendous economic development leads to a change in the
social stratification of the people. The small craftsman slowly
dies out, and as a result the worker's possibility of achieving
an independent existence becomes rarer and rarer; in consequence
the worker becomes visibly proletarianized. There arises the
industrial ' factory worker ' whose most essential characteristic
is to be sought in the fact that he hardly ever is in a position
to found an existence of his own in later life. He is propertyless
in the truest sense of the word. His old age is a torment and
can scarcely be designated as living.
before, a similar situation was created, which pressed urgently
for a solution and also found one. The peasants and artisans
had slowly been joined by the officials and salaried workers
- particularly of the state - as a new class. They, too, were
propertyless in the truest sense of the word. The state finally
found a way out of this unhealthy condition by assuming the
care of the state employee who could not himself provide for
his old age; it introduced the pension. Slowly, more and more
enterprises followed this example, so that nearly every regularly
employed brain-worker draws a pension in later life, provided
the concern he works in has achieved or surpassed a certain
size. Only by safeguarding the state official in his old age
could he be taught the selfless devotion to duty which in the
pre-War period was the most eminent quality of German officialdom.
this way a whole class that had remained propertyless was wisely
snatched away from social misery and articulated with the body
of the people.
this question again, and this time on a much larger scale, faced
the state and the nation. More and more masses of people, numbering
millions, moved from peasant villages to the larger cities to
earn their bread as factory workers in the newly established
industries. The working and living conditions of the new class
were more than dismal. If nothing else, the more or less mechanical
transference of the old artisan's or even peasant's working
methods to the new form was by no means suitable. The work done
by these men could not be compared with the exertions which
the industrial factory worker has to perform. In the old handicraft,
this may not have been very important, but in the new working
methods it was all the more so. The formal transference of the
old working hours to the industrial large-scale enterprise was
positively catastrophic, for the actual work done before was
but little in view of the absence of our present intensive working
methods. Thus, though previously the fourteen-or even fifteen-hour
working day had been bearable, it certainly ceased to be bearable
at a time when every minute was exploited to the fullest. The
result of this senseless transference of the old working hours
to the new industrial activity was really unfortunate in two
respects: the worker's health was undermined and his faith in
a higher justice destroyed. To this finally was added the miserable
wages on the one hand and the employer's correspondingly and
obviously so vastly superior position on the other.
the country there could be no social question, since master
and hired hand did the same work and above all ate out of the
same bowls. But this, too, changed.
separation of worker and employer now seems complete in all
fields of life. How far the inner Judaization of our people
has progressed can be seen from the small respect, if not contempt,
that is accorded to manual labor. This is not German. It took
the foreignization of our life, which was in truth a Jewification,
to transform the old respect for manual work into a certain
contempt for all physical labor.
there actually comes into being a new class enjoying very little
respect, and one day the question must arise whether the nation
would possess the strength to articulate the new class into
general society, or whether the social difference would broaden
into a classlike cleavage.
one thing is certain: the new class did not count the worst
elements in its ranks, but on the contrary definitely the most
energetic elements. The overrefinements of so-called culture
had not yet exerted their disintegrating and destructive effects.
The broad mass of the new class was not yet infected with the
poison of pacifist weakness; it was robust and if necessary
the bourgeoisie is not at all concerned about this all-important
question, but indifferently lets things slide, the Jew seizes
the unlimited opportunity it offers for the future; while on
the one hand he organizes capitalistic methods of human exploitation
to their ultimate consequence, he approaches the very victims
of his spirit and his activity and in a short time becomes the
leader of their struggle against himself. 'Against himself'
is only figuratively speaking; for the great master of lies
understands as always how to make himself appear to be the pure
one and to load the blame on others. Since he has the gall to
lead the masses, it never even enters their heads that this
might be the most in
famous betrayal of all times.
yet it was.
has the new class grown out of the general economic shift than
the Jew, clearly and distinctly, realizes that it can open the
way for his own further advancement. First, he used the bourgeoisie
as a battering-ram against the feudal world, then the worker
against the bourgeois world. If formerly he knew how to swindle
his way to civil rights in the shadow of the bourgeoisie, now
he hopes to find the road to his own domination in the worker's
struggle for existence.
now on the worker has no other task but to fight for the future
of the Jewish people. Unconsciously he is harnessed to the service
of the power which he thinks he is combating. He is seemingly
allowed to attack capital, and this is the easiest way of making
him fight for it. In this the Jew keeps up an outcry against
international capital and in truth he means the national economy
which must be demolished in order that the international stock
exchange can triumph over its dead body.
the Jew's procedure is as follows:
approaches the worker, simulates pity with his fate, or even
indignation at his lot of misery and poverty, thus gaining his
confidence. He takes pains to study all the various real or
imaginary hardships of his life - and to arouse his longing
for a change in such an existence. With infinite shrewdness
he fans the need for social justice, somehow slumbering in every
Aryan man, into hatred against those who have been better favored
by fortune, and thus gives the struggle for the elimination
of social evils a very definite philosophical stamp. He establishes
the Marxist doctrine.
presenting it as inseparably bound up with a number of socially
just demands, he promotes its spread and conversely the aversion
of decent people to fulfill demands which, advanced in such
form and company, seem from the outset unjust and impossible
to fulfill. For under this cloak of purely social ideas truly
diabolic purposes are hidden, yes, they are publicly proclaimed
with the most insolent frankness. This theory represents an
inseparable mixture of reason and human madness, but always
in such a way that only the lunacy can become reality and never
the reason. By the categorical rejection of the personality
and hence of the nation and its racial content, it destroys
the elementary foundations of all human culture which is dependent
on just these factors. This is the true inner kernel of the
Marxist philosophy in so far as this figment of a criminal brain
can be designated as a 'philosophy.' With the shattering of
the personality and the race, the essential obstacle is removed
to the domination of the inferior being - and this is the Jew.
in political and economic madness lies the sense of this doctrine.
For this prevents all truly intelligent people from entering
its service, while those who are intellectually less active
and poorly educated in economics hasten to it with flying colors.
The intellectuals for this movement - for even this movement
needs intellectuals for its existence - are 'sacrificed' by
the Jew from his own ranks.
there arises a pure movement entirely of manual workers under
Jewish leadership, apparently aiming to improve the situation
of the worker, but in truth planning the enslavement and with
it the destruction of all non-Jewish peoples.
general pacifistic paralysis of the national instinct of self-preservation
begun by Freemasonry in the circles of the so-called intelligentsia
is transmitted to the broad masses and above all to the bourgeoisie
by the activity of the big papers which today are always Jewish.
Added to these two weapons of disintegration comes a third and
by far the most terrible, the organization of brute force. As
a shock and storm troop, Marxism is intended to finish off what
the preparatory softening up with the first two weapons has
made ripe for collapse.
we have teamwork that is positively brilliant - and we need
really not be surprised if in confronting it those very institutions
which always like to represent themselves as the pillars of
a more or less legendary state authority hold up least. It is
in our high and highest state officialdom that the Jew has at
all times (aside from a few exceptions) found the most compliant
abettor of his work of disintegration. Cringing submissiveness
to superiors and high-handed arrogance to inferiors distinguish
this class to the same degree as a narrow-mindedness that often
cries to high Heaven and is only exceeded by a self-conceit
that is sometimes positively amazing.
these are qualities that the Jew needs in our authorities and
practical struggle which now begins, sketched in broad outlines,
takes the following course:
keeping with the ultimate aims of the Jewish struggle, which
are not exhausted in the mere economic conquest of the world,
but also demand its political subjugation, the Jew divides the
organization of his Marxist world doctrine into two halves which,
apparently separate from one another, in truth form an inseparable
whole: the political and the trade-union movement.
trade-union movement does the recruiting. In the hard struggle
for existence which the worker must carry on, thanks to the
greed and shortsightedness of many employers, it offers him
aid and protection, and thus the possibility of winning better
living conditions. If, at a time when the organized national
community, the state, concerns itself with him little or not
at all, the worker does not want to hand over the defense of
his vital human rights to the blind caprice of people who in
part have little sense of responsibility and are often heartless
to boot, he must take their defense into his own hands. In exact
proportion as the so-called national bourgeoisie, blinded by
financial interests, sets the heaviest obstacles in the path
of this struggle for existence and not only resists all attempts
at shortening the inhumanly long working day, abolishing child
labor, safeguarding and protecting the woman, improving sanitary
conditions in the workshops and homes, but often actually sabotages
them, the shrewder Jew takes the oppressed people under his
wing. Gradually he be comes the leader of the trade-union movement,
all the more easily as he is not interested in really eliminating
social evils in an honest sense, but only in training an economic
storm troop, blindly devoted to him, with which to destroy the
national economic independence. For while the conduct of a healthy
social policy will consistently move between the aims of preserving
the national health on the one hand and safeguarding an independent
national economy on the other, for the Jew in his struggle these
two criteria not only cease to exist, but their elimination,
among other things, is his life goal. He desires, not the preservation
of an independent national economy, but its destruction. Consequently,
no pangs of conscience can prevent him as a leader of the trade-union
movement from raising demands which not only overshoot the goal,
but whose fulfillment is either impossible for practical purposes
or means the ruin of the national economy. Moreover, he does
not want to have a healthy, sturdy race before him, but a rickety
herd capable of being subjugated. This desire again permits
him to raise demands of the most senseless kind whose practical
fulfillment he himself knows to be impossible and which, therefore,
could not lead to any change in things, but at most to a wild
incitement of the masses. And that is what he is interested
in and not a true and honest improvement of social conditions.
the Jewish leadership in trade-union affairs remains uncontested
until an enormous work of enlightenment influences the broad
masses and sets them right about their never-ending misery,
or else the state disposes of the Jew and his work. For as long
as the insight of the masses remains as slight as now and the
state as indifferent as today, these masses will always be first
to follow the man who in economic matters offers the most shameless
promises. And in this the Jew is a master. For in his entire
activity he is restrained by no moral scruples!
so he inevitably drives every competitor in this sphere from
the field in a short time. In keeping with all his inner rapacious
brutality, he at once teaches the trade-union movement the most
brutal use of violence. If anyone by his intelligence resists
the Jewish lures, his defiance and understanding are broken
by terror. The success of such an activity is enormous.
the Jew by means of the trade union, which could be a blessing
for the nation, shatters the foundations of the national economy.
with this, the political organization advances.
plays hand in glove with the trade-union movement, for the latter
prepares the masses for political organization, in fact, lashes
them into it with violence and coercion. Furthermore, it is
the permanent financial source from which the political organization
feeds its enormous apparatus. It is the organ controlling the
political activity of the individual and does the pandering
in all big demonstrations of a political nature. In the end
it no longer comes out for political interests at all, but places
its chief instrument of struggle, the cessation of work in the
form of a mass and general strike, in the service of the political
the creation of a press whose content is adapted to the intellectual
horizon of the least educated people, the political and trade-union
organization finally obtains the agitational institution by
which the lowest strata of the nation are made ripe for the
most reckless acts. Its function is not to lead people out of
the swamp of a base mentality to a higher stage, but to cater
to their lowest instincts. Since the masses are as mentally
lazy as they are sometimes presumptuous, this is a business
as speculative as it is profitable.
is this press, above all, which wages a positively fanatical
and slanderous struggle, tearing down everything which can be
regarded as a support of national independence, cultural elevation,
and the economic independence of the nation.
all, it hammers away at the characters of all those who will
not bow down to the Jewish presumption to dominate, or whose
ability and genius in themselves seem a danger to the Jew. For
to be hated by the Jew it is not necessary to combat him; no,
it suffices if he suspects that someone might even conceive
the idea of combating him some time or that on the strength
of his superior genius he is an augmenter of the power and greatness
of a nationality hostile to the Jew.
unfailing instinct in such things scents the original soul in
everyone, and his hostility is assured to anyone who is not
spirit of his spirit. Since the Jew is not the attacked but
the attacker, not only anyone who attacks passes as his enemy,
but also anyone who resists him. But the means with which he
seeks to break such reckless but upright souls is not honest
warfare, but lies and slander.
he stops at nothing, and in his vileness he becomes so gigantic
that no one need be surprised if among our people the personification
of the devil as the symbol of all evil assumes the living shape
of the Jew.
ignorance of the broad masses about the inner nature of the
Jew, the lack of instinct and narrow-mindedness of our upper
classes, make the people an easy victim for this Jewish campaign
from innate cowardice the upper classes turn away from a man
whom the Jew attacks with lies and slander, the broad masses
from stupidity or simplicity believe everything. The state authorities
either cloak themselves in silence or, what usually happens,
in order to put an end to the Jewish press campaign, they persecute
the unjustly attacked, which, in the eyes of such an official
ass, passes as the preservation of state authority and the safeguarding
of law and order.
fear of the Marxist weapon of Jewry descends like a nightmare
on the mind and soul of decent people.
begin to tremble before the terrible enemy and thus have become
his final victim.
Jew's domination in the state seems so assured that now not
only can he call himself a Jew again, but he ruthlessly admits
his ultimate national and political designs. A section of his
race openly owns itself to be a foreign people, yet even here
they lie. For while the Zionists try to make the rest of the
world believe that the national consciousness of the Jew finds
its satisfaction in the creation of a Palestinian state, the
Jews again slyly dupe the dumb Goyim. It doesn't even enter
their heads to build up a Jewish state in Palestine for the
purpose of living there; all they want is a central organization
for their international world swindle, endowed with its own
sovereign rights and removed from the intervention of other
states: a haven for convicted scoundrels and a university for
is a sign of their rising confidence and sense of security that
at a time when one section is still playing the German, Frenchman,
or Englishman, the other with open effrontery comes out as the
close they see approaching victory can be seen by the hideous
aspect which their relations with the members of
other peoples takes on.
satanic joy in his face, the black-haired Jewish youth lurks
in wait for the unsuspecting girl whom he defiles with his blood,
thus stealing her from her people. With every means he tries
to destroy the racial foundations of the people he has set out
to subjugate. Just as he himself systematically ruins women
and girls, he does not shrink back from pulling down the blood
barriers for others, even on a large scale. It was and it is
Jews who bring the Negroes into the Rhineland, always with the
same secret thought and clear aim of ruining the hated white
race by the necessarily resulting bastardization, throwing it
down from its cultural and political height, and himself rising
to be its master.
a racially pure people which is conscious of its blood can never
be enslaved by the Jew. In this world he will forever be master
over bastards and bastards alone.
so he tries systematically to lower the racial level by a continuous
poisoning of individuals.
in politics he begins to replace the idea of democracy by the
dictatorship of the proletariat.
the organized mass of Marxism he has found the weapon which
lets him dispense with democracy and in its stead allows him
to subjugate and govern the peoples with a dictatorial and brutal
works systematically for revolutionization in a twofold sense:
economic and political.
peoples who offer too violent a resistance to attack from within
he weaves a net of enemies, thanks to his international influence,
incites them to war, and finally, if necessary, plants the flag
of revolution on the very battlefields.
economics he undermines the states until the social enterprises
which have become unprofitable are taken from the state and
subjected to his financial control.
the political field he refuses the state the means for its self-preservation,
destroys the foundations of all national self-maintenance and
defense, destroys faith in the leadership, scoffs at its history
and past, and drags everything that is truly great into the
he contaminates art, literature, the theater, makes a mockery
of natural feeling, overthrows all concepts of beauty and sublimity,
of the noble and the good, and instead drags men down into the
sphere of his own base nature.
is ridiculed, ethics and morality represented as outmoded, until
the last props of a nation in its struggle for existence in
this world have fallen.
Now begins the great last revolution. In gaining political power
the Jew casts off the few cloaks that he still wears. The democratic
people's Jew becomes the blood-Jew and tyrant over peoples.
In a few years he tries to exterminate the national intelligentsia
and by robbing the peoples of their natural intellectual leadership
makes them ripe for the slave's lot of permanent subjugation.
most frightful example of this kind is offered by Russia, where
he killed or starved about thirty million people with positively
fanatical savagery, in part amid inhuman tortures, in order
to give a gang of Jewish journalists and stock exchange bandits
domination over a great people.
end is not only the end of the freedom of the peoples oppressed
by the Jew, but also the end of this parasite upon the nations.
After the death of his victim, the vampire sooner or later dies
we pass all the causes of the German collapse in review, the
ultimate and most decisive remains the failure to recognize
the racial problem and especially the Jewish menace.
defeats on the battlefield in August, 1918, would have been
child's play to bear. They stood in no proportion to the victories
of our people. It was not they that caused our downfall; no,
it was brought about by that power which prepared these defeats
by systematically over many decades robbing our people of the
political and moral instincts and forces which alone make nations
capable and hence worthy of existence.
heedlessly ignoring the question of the preservation of the
racial foundations of our nation, the old Reich disregarded
the sole right which gives life in this world. Peoples which
bastardize themselves, or let themselves be bastardized, sin
against the will of eternal Providence, and when their ruin
is encompassed by a stronger enemy it is not an injustice done
to them, but only the restoration of justice. If a people no
longer wants to respect the Nature-given qualities of its being
which root in its blood, it has no further right to complain
over the loss of its earthly existence.
on this earth is capable of improvement. Every defeat can become
the father of a subsequent victory, every lost war the cause
of a later resurgence, every hardship the fertilization of human
energy, and from every oppression the forces for a new spiritual
rebirth can come - as long as the blood is preserved pure.
lost purity of the blood alone destroys inner happiness forever,
plunges man into the abyss for all time, and the consequences
can never more be eliminated from body and spirit.
by examining and comparing all other problems of life in the
light of this one question shall we see how absurdly petty they
are by this standard. They are all limited in time - but the
question of preserving or not preserving the purity of the blood
will endure as long as there are men.
really significant symptoms of decay of the pre-War period can
in the last analysis be reduced to racial causes.
we consider questions of general justice or cankers of economic
life, symptoms of cultural decline or processes of political
degeneration, questions of faulty schooling or the bad influence
exerted on grown-ups by the press, etc., everywhere and always
it is fundamentally the disregard of the racial needs of our
own people or failure to see a foreign racial menace.
And that is why all attempts at reform, all works for social
relief and political exertions, all economic expansion and every
apparent increase of intellectual knowledge were futile as far
as their results were concerned. The nation, and the organism
which enables and preserves its life on this earth, the state,
did not grow inwardly healthier, but obviously languished more
and more. All the illusory prosperity of the old Reich could
not hide its inner weakness, and every attempt really to strengthen
the Reich failed again and again, due to disregarding the most
would be a mistake to believe that the adherents of the various
political tendencies which were tinkering around on the German
national body - yes, even a certain section of the leaders -
were bad or malevolent men in themselves. Their activity was
condemned to sterility only because the best of them saw at
most the forms of our general disease and tried to combat them,
but blindly ignored the virus. Anyone who systematically follows
the old Reich's line of political development is bound to arrive,
upon calm examination, at the realization that even at the time
of the unification, hence the rise of the German nation, the
inner decay was already in full swing, and that despite all
apparent political successes and despite increasing economic
wealth, the general situation was deteriorating from year to
year. If nothing else, the elections for the Reichstag announced,
with their outward swelling of the Marxist vote, the steadily
approaching inward and hence also outward collapse. All the
successes of the so-called bourgeois parties were worthless,
not only because even with so-called bourgeois electoral victories
they were unable to halt the numerical growth of the Marxist
flood, but because they themselves above all now bore the ferments
of decay in their own bodies. Without suspecting it, the bourgeois
world itself was inwardly infected with the deadly poison of
Marxist ideas and its resistance often sprang more from the
competitor's envy of ambitious leaders than from a fundamental
rejection of adversaries determined to fight to the utmost.
In these long years there was only one who kept up an imperturbable,
unflagging fight, and this was the Jew. His Star of David
rose higher and higher in proportion as our people's will for
in August, 1914, it was not a people resolved to attack which
rushed to the battlefield; no, it was only the last flicker
of the national instinct of self-preservation in face of the
progressing pacifist-Marxist paralysis of our national body.
Since even in these days of destiny, our people did not recognize
the inner enemy, all outward resistance was in vain and Providence
did not bestow her reward on the victorious sword, but followed
the law of eternal retribution.
the basis of this inner realization, there took form in our
new movement the leading principles as well as the tendency,
which in our conviction were alone capable, not only of halting
the decline of the German people, but of creating the granite
foundation upon which some day a state will rest which represents,
not an alien mechanism of economic concerns and interests, but
a national organism:
A Germanic State of the