and the Jewish Question
Dr. Friederich Karl Wiehe
for the Institute for studies of the Jewish question, Berlin
The Jewish question – a two thousand year old problem
The Jewish question in Germany before 1933
1. Population figures and the social structure of the Jews
2. The Jews in the German economic life
7. The share of Jews in immorality
8. The share of Jews in criminality
Conclusion: The Jews – an anti-social element. What should be done with the Jews?
“I was a Jew before I was an American. I have been an American all of my life, 64 years. But I have been a Jew for 4.000 years.”
(Rabbi Wise in a speach in Cleveland in June 1938.)
From the day, when the national socialist party took over the Government in Germany and thereby started to solve the Jewish problem in the country, the world public opinion has been increasingly occupied with the Jewish problem. Thereby the state of affairs in Germany has often been protested against and condemned, as if antisemitism were a German matter only, a national socialist invention, so to speak, which is unknown to, and not understood by the rest of the world. These foreign critics must admit today, that the Jewish problem is no longer limited to Germany, that it is very much an urgent matter for statesmen in many countries and that it has already led to pronounced precautions against Jews. Whether these precautions are a result of Germany's example, we shall not go into here. It is a fact, that the Jewish problem has at this time become acute. There is hardly any country, which does not have a need to contribute to the solution of this problem.
When one is dealing with the German attitude to the Jewish problem, one is also dealing with an important theme in the international politics of today and one is therefore obliged to investigate this problem thoroughly and fully.
It is a mistake to believe, that the Jewish problem has arisen during the last few decades and that it is only a matter for our modern age. It is neither a national socialist invention nor a result of racist-antisemitic currents, which began at the end of the past century. If national socialism can boast of any originality in this area, then it can only be, that it has drawn logical conclusions from historic facts. The German attitude is based on the experience of two thousand years in the Occident, experience which, especially in the case of Germany during the past few decades, has become the cause of the greatest political disaster.
The Jewish problem is actually about two thousand years old. Strictly speaking even older – as old as the history of the Jews themselves. One can speak of it everywhere in the world, where Jewry as a popular-racial minority has collided with sedentary host-populations.
These historic facts, which can be traced down through the ages, are admitted by Jewry itself. “Jüdische Lexikon” (Jewish Lexicon), the standard work of the German Jews (which was written BEFORE the takeover of national socialism, mind you) testifies to the historic eternity of the Jewish problem in the following words (Vol. III, col. 421): “The Jewish question is just as old as the co-existence between the peculiar Jewish people, which is different from all other peoples, and the others.”
One might call it a peculiar and basically inexplicable historic phenomenon, that Jewry has never really found itself a final home and a lasting room for the unfolding of political and popular life, but on the other hand it has never been absorbed in any of the numerous host-countries, which gave room for the scattered children of Israel.
This strange Jewish fate incidentally progesses in large waves. There has been periods, where the Jewish problem seemed to have been solved, because the strangers seemed completely adapted and had erased their traces. During these golden periods of the history of the Jewish people, there did not seem to be a Jewish problem any more. But then it broke out again with full force. The illusion of peace and happiness disappeared and after the years of peace and quiet, Ahasverus had to take the wandering staff again.
The first expulsions of Jews we find already in anchient Palestinean history. Around 700 b.C. the Assyrian king, Sarrukin and after him in the year 586 b.C. king Nebukadnezar of Babylon forced the Jews to leave the country. Already the persecutions in Alexandria and the Roman's destruction of the temple (70 a.D.) started an epoch with Jewish problems much like those of today. The time of the crusades, the expulsion from England under Edward I. (1290) and from Spain (1492) are other periods of the eternal Jewish wandering. Every century in history knows of expulsions of Jews. Every country in the West has tried to defend itself through progroms on the Jews.
It is evident from the historic examples, that the sedentary people during all this time has considered the Jews strange and different, they did not stand out because of their religion only. Only under the conditions of the Aliens Acts were they granted hospitality. It may be significant, that where the state was weak and in debt, the limitations on the Jews were loosened and were penetrated by special privileges. Thus for example the very large number of Jews in Eastern Europe, which can be considered the reservoir of modern Jewry, can partly be explained by the centuries of weakness in the former kingdom of Poland.
At the beginning of so-called recent times, there has been a period of appearently definitive peace for the restless Jewry. It was the Age of Enlightenment, with its belief in progess and human rights, and it was believed, that the Jewish problem could be solved through these ideals. During this period the Jews were just followers of a religion, which had to be accepted along with other religions. Suddenly they were no longer the strangers, the peculiar ones.
All differences between them and the sedentary host-populations were annulled after the French revolution of 1789, even if only in principle. They were cancelled in practice in the ongoing legislative process and the social order.
The 19th century was completely dedicated to the emancipation and assimilation of Jewry. During this period everybody thought the Jewish problem best solved by speaking of it as little as possible and by removing all existing barriers. Jewry, especially in the Western European countries were inspired by a strong desire to become one with the host populations. Breach of religion and mixed marriages were the preferred means by which the Jews, in the words of the Jewish poet Heinrich Heine, acquired “a ticket to the European culture” and thereby also the expectation of leading positions in the political, cultural and economic life. Many of these assimilated Jews have had an honest intention to put aside their Jewishness like a narrow mantle and to mingle with the host-population without calling attention to their descent.
The height of this assimilation period has been the last three decades. Israel had become king everywhere. But there can be no doubt, that this epoch is now at an end. The brightest minds of Jewry have recognized already decades ago, that the counterreactions would soon have to set in with irresistible force. Already forty years ago, Dr. Walther Rathenau, in his writing “Listen, Israel”, questioned the assimilation. There he says of his fellow Jews, who were in the process of taking over the last, decisive positions in the public life of their host countries: “They have no idea, that only an age, where all natural use of force has been supressed, can protect them from that, which their forefathers have suffered.”
That the bulk of Jewry has not listened to the numerous warnings from their own, is one of the many proofs, that the children of Israel, in the course of the millenia, have never been willing to learn and have at all times made the same mistakes and errors. It is typical, that even a man as brilliant as Walther Rathenau has not himself taken the consequences of just that realization.
Only a relatively small part of Jewry has found its way back to a level-headed composure after decades of assimilation-turmoil and have tried to find a way of countering the flash-back awaiting with historic necessity. We are thinking of the Zionist movement.
Its founder, Theodor Herzl, under the impression of the Dreyfuss-process and the increase of antisemitism in France, in the year 1896, gave his fellow Jews the slogan: “Back to Palestine” with the book “The Jewish State”. His words and his plan, which he sought to put into action with much energy and great personal idealism was, in its time and at the height of the assimilation epoch, an unheard-of daring venture. The response, which Herzl's slogan got from his own fellow Jews, was therefore only strong among the masses of Eastern Jews in the enormous Jew-reservoirs in Poland, Lithuania and Romania. These azkenazi Jews had no part in the emancipation and assimilation. Their professional and social situation was mostly poor and their political situation also furthered their wish for a state and a country of their own.
However, that part of Jewry was, in spite of its superiority in numbers, poorly equipped for the realization of Herzls plans. They had no prerequisites for living up to the economic and political demands and give them weight. Jewry in Western Europe and America would be able to do that. But precisely these Jews did not want to understand the seriousness of Herzls words. Blinded by the glamour of an appearently golden age, they all but ridiculed Zionism and fought it with all of their might. Also during the following decades, they settled for economic support for the Palestine-project and contributed only with small groups of practising Zionists.
On the other hand Herzl's plans of giving Jewry a “homeland” soon generated intense interest in one of the Western European host countries. Through colonial minister Joseph Chamberlain, England, already in 1903, handed the Zionist congress in Basel a large Jewish settlement project in British Uganda. The realization thereof, however, was in conflict with the attitude of the Zionists, as they insisted on a settlement in Palestine.
Thus England, with its project, has acknowledged the existence of a Jewish problem and the acute necessity of solving it at a time, when there was an unshakeable faith in the blessings of assimilation.
In 1917 Zionism was promised by England that it would support “with the greatest efforts” the striving towards establishing a Jewish homeland in Palestine, in the form of the Balfour-declaration. Immediately after the end of the World War the realization of this project was started. Today, when the Jewish question has become acute all over the world and antisemitism arises in one country after the other, large parts of Jewry in the Western European countries and North America profess to Zionism. But already now after about 20 years, one can not deny that the Palestinian experiment, and thereby the whole of Herzls plan, is unrealistic and has in actual fact already failed.
We see this already now by inspecting the bloody encounters, that take place at the moment in Palestine. They are not the first of their kind; after the Jewish colonization there has not been peace in that country. The basic objections, that reveal that Zionism is a pipe dream, will remain even if the present difficulties should be overcome. Briefly it is the following facts:
Jewry in the mandate of Palaestine is completely dependent upon the mandatory power. It is at the mercy of this state, a factor which is affected by world political events.
1. Until now Zionism has successfully settled around 400.000 Jews in Palestine. Against them stand 900.000 Arabs, who have lived in that country for over a thousand years. They contest the Jewish claim to Palestine and insist on a greater right. On their side are 32 million Arabs in Asia Minor and Egypt. Whatever one may think of in order to limit the rights of both parties – it is hardly realistic, that a Jewish state of any degree of stability can be established in Palestine under such circumstances.
2. The Jews left Palestine 2.000 years ago. Now they come from all parts of the world, but have no personal relationship to the land, on which they want to found a state.
3. The people, who want to found this state, do not at all have the same culture any more. During the millenia, where they have wandered, they have – except from the mutual religion, which however has been abandoned by hundreds of thousands of assimilated Jews – lost the cultural equilibrium and have instead absorbed the most varied elements. They do not even speak the same language any more. Only a few can still speak hebraic and even yiddish is spoken almost exclusively by Eastern Jews.
4. Their completely irrational, unhealthy social structure, their urbanisation, their lack of manual labourers and people, who can build up the country, can just be mentioned in passing in order to shed light upon the unrealistic conditions under which a state is to be founded in Palestine.
5. No-one who will consider these fact can contest that the Palestine project is a pipe dream. The whole of Jewry, or just a small part of the 16 million Jews of the faith in the world, can never find a home there. Herzl's way out of the threat of antisemitism has remained impracticable. The Jewish problem has not been solved by his plan.
Thus the assimilation process, having lasted around 150 years, has come to an end, without the Jews having successfully met the counterreaction to be expected with historic regularity.
This counterreaction, the antisemitism – there can really be no more doubt about that – is going in large waves all over the world. One look at the world press shows every day anew, that the responsible leaders in almost all countries, to a greater or lesser degree, are forced to take measures against this phenomenon. The foreign critics, who say, that antisemitism is merely a German matter, can be contradicted with some famous words from the English Zionist leader, Dr. Chaim Weizmann, who in a heated debate said, that the world can be devided into two groups of countries: those, who want to expell Jews and those, who do not want to recieve Jews.
Out of the first group we mention – just to give a few examples – aside from Germany - first and foremost Italy. With extensive legislation they have started excluding the local Jews from the public life and to expell foreign Jews. There is furthermore Poland, with more than 3 million Jews, which is more than 10 % of the population, there it has been stated more than a year ago, that the Polish Jewish problem can only be solved by emigration, certain parts of the economic life is already completely out of bonds for Jews. In Hungary the Daranyi administration has a Jew-law, which is now continued by Imredy and which limits the Jewish participation in the economic and the cultural life to a specific, low percentage. In Romania, where there are around 1,5 million Jews, the antisemitic currents have by no means disappeared after the fall of the Goga government, that is witnessed by the extensive measures taken to cancel citizenships, that were given to Jews, who immigrated to Romania after the end of the World War. The present exclusion of the antisemitic party Codreanus can not conceal, that antisemitism in Romania is a power factor, which will take hold of the country sooner or later.
These are all countries in which strong action has already been taken against Jews on the part of the government. It would be going too far to count all the countries in which such action has not yet been taken, but where – as in Czechoslovakia, in Holland, France and also England – antisemitic currents and organisations get more and more influence on the public opinion.
To the second group belongs the states, to which the Jews streamed, when the assimilation era was over and the antisemitism increased more and more. This was mostly over-seas areas, especially the South American states and The South African Union.
These countries had, at first, readily opened up for Jewish immigration and offered room for building up a new existence. These hospitable countries have meanwhile, long since, regretted their attitude. Their high-minded immigration laws have been replaced by ever higher and stronger barriers, and in actual fact there is hardly any country today, which is willing to give Jews lebensraum worth mentioning.
This was demonstrated clearly in the summer of 1938, at the Evian Conference , which occupied itself with the Jewish immigration problem, but which did not arrive at any result, as none of the states, that were represented there, would declare themselves ready to recieve immigrating Jews.
In the meantime it has been demonstrated clearly, that Jewry, fleeing from antisemitism, brings the germ of resistance to Jews themselves. It is a century-old fact, of which history gives hundres of examples, that antisemitism is inextricably connected to Jews. They carry it with them, themselves, wherever Ahasverus goes, they are themselves its carrier and its best propagandist. And that is why we see today, in every country to which Jews immigrate, where antisemitism was unknown shortly before, strong feelings of hostility towards Jews awaken, which the governments can no longer ignore.
He, who studies the Jewish question, unique in its own right, with scientific sincerity and historical responsibly, far from matters of contemporary politics, can no longer maintain the opinion, that only Germany knows antisemitism, let alone that it should be a German invention.
An objective view also disproves the opinion, that has been voiced now and then, that the increase in antisemitism should be only a result of the German example. In a way a fiever, that has taken hold of the whole world. To that one must ask the question: does anyone really believe, that it is possible, that an entire world is seized by an ideology for which there are not already strong forces present, which are only waiting for an impulse coming from the outside?
It is really not so strange that the German way of handling the Jewish question has resounded all over the world. Germany thereby suffers the same fate as everybody else who demonstrates courage and independence enough to stand up for a conviction, that changes the conditions of their era. All great human realizations have won acceptance through struggles and sacrifices. Anyone who stood up against an outlived dogma, has had to carry the heavy lot of the revolutionary. It was no different for the forerunners of the French revolution, who overthrew the outlived dogmas of absolutism with the great slogans of liberalism. They had the united front of all of Europe against them.
If one really wants to understand the position of Germany in the Jewish question, one must see it in the light of a general realization, which national socialism has taken as a basis for a renewal of all of the German way of life: within the framework of the popular and racial view of history. That means that the races and the people, which have arisen from them in their difference and multitude are part of the devine order of things. Every people is by destiny given the task of unfolding its uniqueness freely and completely. But it sins against creation and must succumb, if it lets its fate be influenced by forces that are strangers to its uniqueness. Then it does not matter, how these strange forces are. They can be good or bad, the only thing that matters is the fact, that they are strange to the uniqueness of that people, which has collided with them.
In the history of the nations the decline of the Roman Empire is the most convincing example of the validity of this law. The uniqueness and creativity of the Roman people had to decay because the nucleus of the Roman people, who created this mighty empire, was more and more dislodged by foreign forces: elements of strange cultures dominated the Roman spiritual life, the social life, and the trade was taken over by foreigners, especially oriental workers, and the Roman State was finally represented by a mainly Germanic army.
Also the smallest unit in any people, the family, is governed by this law. Precisely the peoples, which are of Germanic origin, have a strong and certain family-awareness, i.e. they know, that in any family there is a tradition, which is formed by generations, of certain characteristics, a special way of life, which is decisive for the fate and the development of the family. Where this family-awareness is alive, it is carefully seen to, that no foreign element disturbs the traditional lifestyle and spiritual life of the family; the new members, who enter in by marriage, must “fit in”. Many of the large families, that have won historic reputation, have been aware of this, even to the point of practising incest.
Based on this popular and racial view of history, Germany has now, as the first country, learned from the two thousand years history of the Jewish question with relentless consequence.
If one considers these conclusions more closely, one sees clearly precisely the reasons, why the one of the two possible solutions to the Jewish question was doomed to failure. It demonstrates why the Jews can never be successfully absorbed and why antisemitism must reoccur regularly.
One can summarize these results as follows:
1. The Jewish question is not a question of religion – it is exclusively a racial issue. The racial composition of Jewry is mostly Oriental and Middle Eastern elements, strange and not related to any existing European people. It is therefore especially important to stress, that for the German attitude the strangeness alone is decisive. There is no question of evaluating the racial worth or lack of same of Jewry. Not even the emancipation-period, where Jews, by the millions, converted to Christianity, has removed this racially conditioned strangeness. There are numerous testimonies to that. Dr. Walther Rathenau in his aforementioned work, “Listen, Israel” mentions it: “In the middle of the German life, an isolated, stange human tribe. On the soil of Mark Brandenburg an Asian horde.” And the well-known Jewish writer, Jakob Klatzkin, declares with even more clarity in his work “Crisis and doom of Judaism” (1921) the following: “In relation to the sedentary populations everywhere, we are strangers and we will ridgidly cling to our uniqueness”. Both statements stem from a period, where the Jewish emancipation was at its peak!
2. Jewry has been wandering for 2.000 years. Its home is the world. Because of its historic background it can not and will not ever know national ties, because of its completely abnormal structure, where first and foremost the class of peasants and handworkers are not represented at all, it has no connection to the soil of the host nation and to the broader, state-carrying classes.
3. Because of racial traits and historic fate the Jews are attracted to certain trades, i.e. those which by their effect and nature reaches out over the national borders. In this way they have, during the emancipation period, more and more come to control the leadership of public opinion, the stock exchange and the capital market, trade, certain cultural functions and finally politics. These key positions they came to control completely, and thereby forced their strangeness upon all of public life.
4. Precisely the time of emancipation and assimilation, when it was believed, that all segregation had been removed, set the Jews from the Eastern European ghettos in motion and lured them into the liberated Western societies of Europe and North America. F.ex. between 1890 and 1900 around 200.000 Jews migrated into England and the government was forced to establish a commission that suggested limiting this migration. Into the United States, where today more than one fourth of the Jews of the world lives, came 1.5 million Jews between 1912 and 1935. These huge migrations have caused the Jewish question to become as acutely interesting as it is today, because it made the absorption of Jews, which had been hoped for and believed in, illusory, and hastened the Jewish domination in the countries.
This state of almost complete Jewish domination had been reached in Germany before the national socialists took over the government. A strange race, rootless and without any personal relationship to the country, had taken over Germany. The strangers influenced all of the German spiritual life and had forced its altering quality upon the organism. National socialism thus found itself faced with the task of somehow solving the Jewish problem, which had become a threat to German existence.
Objective foreign observers have already, for a long time, pointed out the need for a thorough solution to the German Jewish problem and acknowledged the need for it plainly. In december 1910 f.ex. a “Times” critic wrote in his review of a book by Houston Stuart Chamberlain “The Basis for the 19th Century” of the Jewish question in Germany: “Almost everything has fallen into Jewish hands, not only the economy, but also the press, theatre, film etc. Precisely all that, which influences the German mind. It cannot be expected that the Germans will put up with it in the long run. One day there will have to be a showdown.”
Since a solution of the Jewish problem by absorbing Jewry, through its complete adaptation into public life, had failed, because the Jews had demonstrated, that they were impossible to assimilate, national socialism could only choose the other one out of two possible courses of action to solve the Jewish problem: radical segregation.
Only then did critiscism from abroad set in from all sides. Also foreign critics, who are convinced of the historic facts of the Jewish question, and who acknowledge the natural need for antisemitism, declare again and again, that it was the German methods, which were employed to solve the Jewish problem, that were inhuman and barbarian in their relentless consequence. Psychologically as well as concretely-politically, this reproach is of far-reaching consequences for the attitude of the civilized world towards Germany. It is therefore necessary to discuss it thoroughly.
It is indisputable – and here it is by no means denied – that the German Jewish policy has broken many hearts and – in individual cases – had injustice as a consequence. It is not to be denied either, that many of the Jews, who have been affected by the German precautions, have believed honestly, that they had completely become Germans. As public servants, artists or tradespeople and also as soldiers during the World War, they have wanted to serve the country to the best of their ability.
If one wants to understand, why Germany solved the Jewish problem in such an extensive manner, with such thorough methods, one must disregard individual cases and realize, that no legislation, no political act, is possible without causing several cases of greater or lesser unreasonableness and injustice. It is no different than by a surgical intervention. Also the doctor, who wants to remove the cause of an illness, must remove healthy tissue around the affected area. Only in this way can he save and cure the affected organism.
The German attitude towards the Jewish question can only be fully understood, if one keeps in mind, that the incessant migration into German public life – which has already been implied above – during the last few decades, has been the cause of great national disaster. The World War, which had dire consequences for Germany, the following period of break-down of every political and economic order, the complete decay of the cultural life, the hollowing out of all virtues and moral values in all areas of life – this period of the deepest German degradation, coincided exactly with the completion of Jewish emancipation, with the height of Jewish power in Germany – just like the critic in “Times” had predicted in 1910.
This interchange between general need and Jewish power, one of the honest souls of Judaism, Theodor Herzl, had formulated, more than a generation earlier, and it is of particular importance, because it is by no means limited to Germany, but is general to the whole Jewish question. In his “Zionist Writings” (Vol. I, p. 238/39) Herzl characterizes the role of Judaism with bitter self-realization as follows:
“Here and there there are a couple of people, whose financial threads circumvent the whole world. Here are a couple of people, 'qui font la plui et le beau temps' (who makes the rain and the sunshine) in the vital issues of the nations. But every invention benefits only themselves, with every case of need their power grows. And for what do they use this power? Have they put it at the service of any good purpose, do they help their own people, which is doing so very, very badly? ... Without them one can not wedge war or make peace. They hold the credit of the nations and the affairs of each individual nation in their greedy hands. The new inventions must beg humbly in front of their door and with arrogance they judge about the needs of their fellow human beings.”
Nothing is better suited to cleanse Germany of the accusations, that it acted against the laws of humanity, than a thorough demonstration of the degree to which the bitter words of Theodor Herzl had become agonized reality, what miseable experience forced Germany to solve its Jewish problem by radical segregation of all Jewish influence, for all time.
We shall here try to show a cross section of the role and influence of German Jewry at the height of the emancipation period, that is to say, at the time, when national socialism took over the government in Germany.
1. Population figures and the social structure of the Jews
It is necessary to get an idea of the numerical strength of the German Jews in this period, of their distribution in the areas of the country and of their social structure.
Accordig to the census of 1925, the last before the national socialists took over, out of a population of 62,5 million, there were in Germany546.379 followers of the Jewish faith. That is somewhat less than 1 % of the population.
It should be noted, that this figure only included persons of the Jewish faith, not those of Jewish descent, who had converted to the Christian faith or through dissidence had rejected their Jewish faith. A census of everyone of Jewish descent did not exist at all. The statistics knew Jews only by their faith. Not until now have we begun in Germany to form a picture of the penetration of blood-relations with the German people. These investigations are not yet concluded. They have as yet to be worked out in detail. Therefore all the following statistics are based on number of persons of the Jewish faith.
However, we do have at our disposal some trustworthy investigations by the Jews themselves, first and foremost the works of Heinrich Silbergleit, “The population conditions of the Jews in the German Reich”. (Berlin 1930) and by Dr. Alfred Marcus “The crisis of the economic life of the German Jews” (Berlin 1931). As we are for the most part citing in support these studies, we also counter the suspicion, that our presentation is coloured by hostility towards Jews.
We have so far seen that the total number of Jews of the faith in 1925 was somewhat less than 1% of the population.
more exactly 0,90 %. However, the regional distribution was by no means even. Whilst only a very small part of the population in the rural areas such as Mecklenburg, Oldenburg, Thüringen or Anhalt (0,16 to 0,32 %) the Jews were concentrated in larger numbers in towns and cities, above all Preussia, Hamburg or Hessen (1,05 to 1,72%). For the biggets province in the country, Preussia, the census showed that almost 73 % of all Jews sat lumped together while the corresponding figures for the non-Jewish part of the population in larger cities, with more than 100.000 citizens, was only around 30 %.
A comparison with the figures of the census' since 1871 shows, that the number of Jews in the rural districts of Germany was steadily dwindling, whilst it was increasing in the cities.
This amounts to an enormous migration of German Jews inside the country, during the previous 50 years, an urbanization-process, the main cause of which was the rapidly growing emancipation of the Jews since the (for Germany successful) French-German war in 1871.
One of the main targets of this Jewish migration inside the country, was the capital of Berlin where the number of Jews had tripled between 1871 and 1910 (from 36.000 to 90.000). In this metropolis, the central point of the political, economic and cultural life in the country the German Jewry had made its headquarters. Here it unfolded freely its foreign nature, all of its qualities which stemmed from belonging to a foreign race.
The census of 1925 showed for Berlin about 4 million inhabitants out of which 172.500 persons, or 4,25 % were Jews – that is more than four times the number of Jews in the population at large. Thereby Berlin, the capital of the largest province in
the country, housed 42 % of the roughly 400.000 Preussian Jews.
Out of these 172.500 Berlin Jews no less than 25 % had foreign citizenship. This fact clearly sheds some light on the rootlessness of Jewry. Out of the 400.000 Jews in Preussia almost one fourth, or 18,5 %, had non-German citizenship.
In order to fully understand the significance of these figures, one must consider, that Jewry in the big cities, could reach such numerical strength, although it was precisely in those areas, that it was subject to a number of diminishing factors.
This was only possible because there was a steady inflow of Eastern Jews, especially during, and after, the end of the World War. And it was indeed this immigration of Eastern Jews, which through the inflow of culturally, economically hungry and morally unscrupulous elements, brought about an intensification of the German Jewish question.
Among the diminishing factors of Jewry are firstly the lower fertility in comparison with the rest of the population; furthermore recently the increasing tendency to leave the mosaic religious community, and finally the increasing number of marriages to non-Jews.
It gives an idea of the encroachment of Jewry on the German people as a result of marriage that, in the period between 1923 and 1932, an average of three Jewish men in Berlin who married, only two would marry a Jewess, whilst one would marry a non-Jewess. For the Jewish women the figures was only slightly smaller. In the year 1926 there were even 64 mixed marriages for every 100 marriages, that is to say that for every three Jewish marriages there were two mixed ones. In all of Germany, at the same time, there was, out of every 100 marriages more than 50 mixed ones, that is to say, that for every two Jewish marriages there was one mixed one.
It is self-evident, that this completely one-sided regional distrubution of the German Jews, with their systematic migration from rural districts and their clumping themselves together in the cities, was unhealthy and fatal.
Also the professional structure suffered from such one-sidedness. Also here the statistics show, that Jewry was a tree without roots, without a healthy anchoring in social life. This abnormal grouping consisted in the Jews preferring almost exclusively trade and professions in industry and traffic, whereas physical work in the rural areas, workmanship and such was shunned.
One can verify this fact by the figures of the count of professions, that took place in 1925 in the different provinces of the country. These figures, f.ex for the provinces of Preussia, Würtemberg and Hessen, gave the following picture of the distribution of the Jews in various professions:
It is now often said, that through pressure from outside, as a result of their political and social position, of ghetto and boykot, Jews have been barred from the professions of agriculture and trade. On the contrary, where the German Jews were many in rural districts, f.ex. in the then provinces of Posen and Hessen-Nassau, they had every opportunity to settle down as tradesmen or farmers. There were no barriers or prohibitions. In spite of this, they preferred to achieve effortless gain as traders of cattle, grain or fertilizer, but above all of money.
In his investigation of the reasons for the breakdown in his people (“The ruin of the German Jews”, Berlin 1921) the well known economic scholar, Felix A. Theilhaber, shows the fact, that the so-called primary production does not appeal to the the basic Jewish nature. He admits that, first and foremost racial predisposition, places Jews in the so-called mediator occupations, which above all seem to offer them occupational success and material security. Theilhaber arrives at the following interesting conclusion:
“Agriculture has no attraction for German Jews ... specific character ... inheritance ...and economic preconditions leads them to prefer certain professions ... And so it is self-evident, that German Jewry develops certain domains and types (the Jewish assistant in the outfitter shop, agent, lawyer, medical doctor) The special Jewish character can also be seen in other occupations (warehouses, furtrade, tobacconist, even the press). One of the special Jewish traits is the drive towards individuality, to make oneself independent, and to achieve the best possible material situation.”
Among the occupations mentioned by the Jewish author, it was mostly medical doctor and lawyer, which the Jews preferred, because these, in particular, offered them considerable material possibilities. The Jewish influence in these professions was therefore particulaly heavy, eventually it became outright domineering.
Out of a total of roughly 50.000 doctors there were, in 1932, 6.488, that is 13 %. Thus they took up ten times a many positions, as their part of the whole population. (It is also significant that they were overrepresented in the area of specialists in venereal decease.)
In the capital of Berlin the percentage of doctors, who were Jews, was even higher, as high as 42 %, even 52 % of the general practitioners. Out of the consultants in the numerous Berlin hospitals, 45 % were of Jewish descent.
Also the figures showing the Jewish ingress into the professions of lawyers and notaries reveal an enormous disproportion considering the number of Jews in the whole population. In the year 1933 in Preussia, out of the 11.795 admitted lawyers, 3.350 or about 30 %, were Jews; out of the 6.236 notaries, 2.051 or 33 %, were Jews. Furthermore, the figures in the capital of Berlin were even higher, here they were as high as 48 to 56 %.
It must further be taken into consideration, that also in the administration and the legal system, many of the leading positions were held by unbaptized or baptized Jews. Concerning the professorships in the Universities the situation was the same. That is proven by the following statistics from three leading German universities in the year 1931. (In addition to law and medicine, philosophy is also taken into consideration, as it shows the same manifestation of abnormal Jewish ingress.)
Two of the most important areas of the state, law and healthcare, were thereby in the most serious danger of falling into the hands of Jewry.
2. Jews in the German economy
Even more important was the Jewish over-representation in German economy. In accordance with the facts given above, trade was the main domain of Jewry. It should first be said, that their “great” period was the time of the inflation in Germany (1919 to 1923). It was a time when one achieved less with productive, strenous work than with speculation and trade instinct. So Jewish concerns sprouted up like mushrooms in those years. We shall here just mention the names Jakob Michael, Rishard Kahn and Jacob Shapiro and the corrupt businesses of the Austrian speculators Siegfried Basel and Castiglioni, who have also achieved dubious fame outside of the German borders. All of these enterprises broke down after they had cost the German people enormous sums, when the time of the inflation was over and solid work was reinstated.
The already quoted Jewish statistician, Dr. Alfred Marcus, has investigated the Jewish part in the various fields of German economy in his study of “The economic crisis of the German Jews” in the year 1931. He arrives at the following interesting result:
In the year 1930, out of a total of 603 firms in the metal trade, 346 or 57,3 %, were on Jewish hands. In scrap metal, out of 514 firms, 211 or 41 %; in grain, out of 6.809 firms, 1.543 or 22,7 %; in textile retail, out of 9.984 firms, 3.9388 or 39,4 %; in ladieswear, even out of 133 retailers, 81 or 60,9 %. In the special fields of art- and booktrade, which are also of great cultural importance, several of the most important firms were Jewish in their nature. Here we just mention S. Fischer, Cassirer, Flechtheim, Ullstein and Springer.
It is even more important to consider the money trade, i.e. banking. Here almost all leading posts were on non-arian hands. In more detail the following were Jewish, respectively half-Jewish:
In “Deutsche Bank und Discontogesellschaft” (1929) both directors of the board and four of the twelve members of the board; in the “Darmstädter Lind Nationalbank” the chairman of the board and two of his deputies, furthermore three of the five personally responsible members of the board; in the “Dresdner Bank” (1928) the chairman of the board and his deputy, furthermore three of the seven board members; in the “Berliner Handelsgesellschaft” finally, all three principals.
Also the big private banks were almost totally on Jewish hands. Here we just mention the well known firms Arnhold, Behrens, Warburg, Bleichröder, Mendelssohn, Goldschmidt-Rothschild, Dreyfuss, Bondi und Maron, Aufhäuser, Oppenheim, Levy, Speyer-Elissen, Heimann, Stern.
With the central point in these economic key positions the Jewish influence branched out into all links in the German industry. “Addressbook of directors and chairmen of the board”, which came out in 1930 – that is long before the national socialists came into power – shows, how really frightening the influence of these Jews or this Jewish-led concentrations of capital had become in German economy.
At the very top there is the Jewish banker Jakob Goldschmidt with 115 chairman of the board posts, in the second place the also Jewish banker Louis Hagen with 62 mandates. In the third place we find a non-Jewish lawyer, but then follows, in the next four places, four Jewish bankers with 166 chairman of the board posts in all. Also the rest are Jews, almost all the way through.
This really enormous and unhealthy accumulation of board posts in the hands of a small group of Jewish money-lenders was in no way consistent with a conscientious fulfilment of the duties, which are connected to this office, on the contrary, it offered a wealth of possibilities for easy gain to a very large extent. This is one of the most important reasons for the discrediting of the political and economic system during these years, and one of the reasons for the spreading of antisemitism in the general public of Germany.
Evidently the control of German industry, by means of the Jewish system of controlling the managements, went hand in hand with direct control, by Jewry, of the industrial production. As it is a large and widespread area, we can only give a few examples, which do not at all describe the widespread web of Jewry.
In the electronics industry f.ex. we can mention AEG (Allgemeine Elektrizitätsgesellschaft); it had been established by the Jew Emil Rathenau and, after the World War, it belonged to two Jews. In the metal-industry, Frankfurter Metalbank controlled almost the whole market, led by the Jew Merton. The Osram-works, which were leading in the glowlamp-industry, were controlled by the Jew Meinhardt. The largest German rubberfactories, Continental in Hannover and Calmon in Hamburg, were established by Jews or had Jewish management. The leather-industry was controlled by the Jewish firms Adler and Oppenheim, Salamander and Conrad Tack A.G. The iron market was controlled by the Jew Ottmar Strauss. In the potash-industry the influence of the Jew Hugo Herzfeld was considerable. In the heavy industry sector, Paul Silverberg was the one who controlled the Rhine browncoal-industry, and the brothers Petschek had the same function in the mid-German browncoal area.
Also in the trade organizations and its authorities of the economic life, the number of Jews was abnormally high. First and foremost in the industry and chamber of commerce. In the largest German institute of this kind, in the Berliner industry and chamber of commerce – just to give an example – in the year 1931, out of 98 members 50 were Jews or half-Jews, out of the 1.300 members of the technical committees 400, out of the 209 commercial judges in the chamber 131; in the board of the chamber was a president and 5 vicepresidents, thereof the president himself and three of his deputies were non-arians.
It was even worse in the stock exchange. Also here the stock exchange of the capital is mentioned as an example, as it was of course the most important one of its kind. In Berlin, out of the 36 members of the board of the security stock exchange, 25 were Jews, at the produce exchange, out of 16 members of the board, 10 were Jews; in the department for terminal trade, out of 18 members of the board, 15 were Jews; in the stock exchange committee, out of 23 members of the board, 18 were Jews. Out of a total of 70 members of the board for the whole stock exchange, 45 were Jews. Also the customers of the stock exchange were mostly Jews, f.ex. in the year 1930, out of 1474 independent customers in the security stock exchange, 1200 were verified to be Jews, in the produce stock exchange, out of 578 customers, about 520 were Jews, and in the metal stock exchange, even 80 were Jews, out of 89 customers .
It is clear, that also the central bank of the German Reich, the Reichsbank could not, in the long run, avoid the almost monopoly-like status, which Jewry had in capital trade and in all important positions in the economic life. So, already in the time between 1925 and 1929, out of 6 members of the board (Generalrat), four were Jews or half-Jews. Out of the members of the central board all three, even, were non-arians as also two of their deputies.
Here it is also necessary to compare the above prevailing quantitative evaluation of the Jewish parttaking in German economy with the qualitative side.
The following must be taken into consideration:
By the above mentioned count of the distribution of professions in the various German provinces, in the year 1925, it was shown, that in the largest city of the country, Preussia, among a total of 3 million people engaged in commerce or industry, who had an independent or leading position, about 92.000 were Jews of the faith. That meant, that 48 % of all Jews engaged in commerce or industry were in leading positions, whilst the corresponding figure for the rest of the population was only 16 %.
If one compares this figure with the number of Jews in the group of people employed as workers, the completely abnormal structure of Jewry shows up in a glaring light: In Preussia there was in 1925 a total of about 8,9 million workers (i.e. 46,9 % of everyone engaged in active employment) thereof Jews only 16.000 (i.e. 8,4 % of all Jews engaged in active employment). The percentage of Jews in leading positions was three times as high as in the total population, but sank gradually among workers to one 6th of the rest of the population and was on an average down to almost zero.
By such a supplementary qualitative evaluation it is seen even clearer, that all of the German economic life was under an alarming Jewish dominance and particularly in the decisive, leading positions.
It is not surprising, that this dominance of the German economic life was also expressed through an especially high income for the Jewish part of the population. It is hard to give exact figures. We shall therefore, once again, refer to the Jewish statistician, Dr. Alfred Marcus, as a witness. He estimates the average Jewish income for the year 1930 to be 3,2 times higher than the average for the rest of the population!
In order to summarize the results of the information given above, it must be maintained that the Jews had established themselves in a completely one-sided manner in trade, product- as well as capital trade, and that here they had moved up into leading positions. Agriculture as well as other productive lines of work on the other hand, was almost anxiously shunned. Added to that came the abnormal concentration of Jews in the larger cities, first and foremost in the capital of Berlin.
It does not take much to see, that such an abnormal social and regional structure must bring about enormous tension, even really serious disturbances in the public life. And that would have had to happen even if the Jews had utilized the abused positions with more wise restraint and understanding adaptation to the wishes and spirit of the host country, than they did. This tension would have to bring about an explosion, as the Jews, blinded by the glamour of their success dropped all limitations and unfolded their strangeness without any inhibitions. Nowhere has the lack of restraint of Jewry come to a clearer expression that during this period of economic and political corruption, that was the situation in Germany in the years after the world war.
3. The Jews and the corruption
One can actually speak of a corruption-epidemic, which was ravaging the public life during those years. It was in no way limited to Germany. In Europe and America almost all countries were affected. Everywhere in these cases of corruption Jews played the leading part, be it the case of Hanau, Oustric and Stavisky in France, Insull in the United States or Bosel, Berliner and Castiglioni in the then Austria.
It is not strange, that the signs of illness precisely in the years after the great scatterings of the World War, showed up in the form of frequent corruption scandals. But it is, on the other hand, typical of the Jewish nature, that is was precisely they, who to a large degree, made themselves the carriers and the benefactors of this dissolution process.
It is understandable, that Germany, as the looser of the World War, was hit particularly hard by the corruption bug. During the heavy times of need, which Germany had been through after the dictates of the Versailles treaty, as no other country it came to know Jewry as the exploiter and beneficiary of its national disaster.
The list of Jewish profit-makers who, during these terrible years of misery, fell upon the German economy, which was breaking down, and who thereby brought about its complete decay, reaches from the smart entrepeneur and inflation speculator over all kinds of corrupt soldiers of fortune to the outright grand scale criminals. In hardly any other place has Jewish nature, with its distinct selfishness, its unscrupulousness and its desire for quick earnings, unfolded itself so unrestrained as in German economy during these years.
The war enterprises which, during the world war had seen to the regulation of the production and trade with German raw materials, their import and administation, had fallen more and more into Jewish hands. The largest of them, the Central Purchasing Company among others, was led by Jews; in the especially important War Metal A.G., out of 14 members of the board 12 were Jews. The only reason it did not come to a public scandal because of the business methods of these Jews was that the political and military development burdened Germany with far too many worries.
By the end of the war came the big time for the Jewish corruption. The liquidation of the armament factories and the dissolution of the army offered opportunities for enormous gain – opportunities which were mostly taken advantage of by Jewish enterprises. F.ex. the Jew Richard Kahn secured for himself a contract with “Deutsche Werken”, the largest state owned armament enterprise, which brought him a fortune for this enormous installation at – the prise of scrap iron!
In this devaluated economy, that is in the years of inflation between 1919 and 1923, the corrupt speculators celebrated special triumphs. It was precisely Jews, who at the time, when the investments took place mostly at the stock exchange by means of dubious or outright fraudulent pseudotransactions, built up giant concerns. It was these enterprises, colossus' with feet of clay, which at first yielded huge profits, but which soon broke down again. The best known names in connection with this kind of enterprises were the Jews Jakob Michael, Richard Kahn, and the Eastern Jews the brothers Ciprut. Of these brothers the Jewish writer Pinner says in his book mentioned above: “Their signature is: financial soldiers of fortune coming from the wilderness of Southeast Romania or Persia and wrapped in the stench of the putrefaction of the German valuta.”
However, all of these cases were not even the really, decisive reason, why the Jewish question in Germany became such a burning problem for all of the German people. They took place during a period, where all limitaitons, all ties, all economic and political order was loosened, in time they went into the general chaos after the war and were in many cases measured by the popular feeling which was used on the abnormal events of those times. But nothing opened the eyes of the German people to the true nature of Jewry and enflamed their antisemitism as the really large cases of corruption that were simply of a purely criminal nature and which through their mixture of business- and political interests became public scandals.
We refer here to the cases of the brothers Sklarz, the brothers Barmat, the brothers Sklarek, the brothers Rotter, furthermore the scandal with Michael Holzmann and Ludwig Katzenellenbogen. All of these corrupt Jews, with the only exception of Katzenellenbogen, were Eastern Jews, who had immigrated into Germany during and after the world war.
The first of these grand cases of corruption was about the five brothers Sklarz. By using good connections to opinion leaders in the socialdemocratic party, right at the end of the war, they succeeded in getting a monopoly on the delivery of material for the troops, which were responsible for reestablishing internal order. Thereby they acquired a fortune that ran into millions in a very short time. By all sorts of shady business methods they increased their wealth by bribing politicians. It was also because of such methods, that the court case, which finally brought them to trial only shed very little light on the matter and after endless delaying in the year 1926 only lead to the conviction of one of the brothers.
The brothers Sklarz were closely connected to one of the most unscupulous people on the black market, the russian Jew Parvus-Helphand. By means of his millions, made on war deliveries, he had got himself good connections in the social democracy then in power, and he was behind many corruption scandals, but no-one dared sue him, because he had too many members of the government in the palm of his hand.
The three brothers Barmat carried themselves in an even more grandiose style than the brothers Sklarz. They came from Kiev and supported themselves, during the war, as suppliers of food in Holland. By intervention of the Jewish politician Heilmann, the brothers Sklarz and Parvus-Helphand obtained entry permit for Germany. Through refined abuse of human frailties, through small and big favours, which developed into regular bribes, they won influential friends among leading men in the government. In this way they became the owners of ten banks and a large number of industrial enterprises in a short time. Based on false invoices they obtained a credit for 38 million mark, which were obtained partly from the Preussian statebank, partly from the postal ministry of the Reich. When the blown-up Barmat concern folded, its debt was 70 million goldmark, half of which had to be covered by small depositors.
The court case against the brothers Barmat ended with quite insignificant prison sentences. However, the then Reich chancellor was so incriminated that he had to leave his post.
After his German enterprise had collapsed Julius Barmat went abroad. In his new homeland he successfully used the same methods, which had already been tested in Germany. Through bribing of influential people he obtained credit thereby damaging the Belgian National Bank for an amount of 34 million goldmarks. In order to avoid being convicted he finally committed suicide in 1937.
Less successful that their predecessors, but notable enough, were the Jews Iwan Baruch, Alexander Kutisker and Michael Holzmann. The victim of their deceitful manipulations was the Preussian statebank, which had already been decieved by the Barmats. Through deceitful credit it was damaged for a value of 14 million goldmark.
The absolutely biggest scandal was made by the brothers Sklarek. By their widespread infiltration into politics, business and bribery, this case is without comparison the biggest swindle, and the looser was the capital of Germany, Berlin.
By a refined system of favours, presents and all kinds of contributions, the smart brothers Sklarek bought unlimited support from the leading men in the various public offices in Berlin – it was mostly social democrats and communists. In this way they obtained a complete monopoly on all delivery of clothing to the metropolis of Berlin, whether it be equipment for the police, the public transportation personnel, welfare clients or streetsweepers. All state employees, who in one way or another seemed important for obtaining this monopoly, were bribed. Even the Chief Burgomaster! In that way it was possible, that the state bank, the finance institute of the capital, without questions, paid Sklarek the feigned bills for supplies of clothing, which had not really been delivered to a large extent. When Sklareks firm finally suspended payments, the state bank had lost 12,5 million mark; other losses for a value of about 10 million marks could no longer be verified.
The process against Sklarek, in the year 1932, lasted nine month,s and in accordance with the wrath of the people, it resulted in a somewhat harsher punishment than the processes in the earlier cases. Two of the brothers (one had passed away in the meantime) were sentenced to several years of prison.
Finally there was the case of the Jewish managing director Katzenellenbogen. He was the leader of the concern Schultheiss-Patzenhofer, one of the great German industial enterprises with a share capital of 75 million marks and a preference capital of 15 million. Through unscrupulous speculations for personal gain, which harmed the concern, he brought the enterprise to the verge of bankruptcy. The shareholders lost an amount of about 30 million marks. Part of the profits Katzenellenbogen had used to support the bolschevik theatre director Erwin Piscator. He was sentenced to prison for embezzlement and for manipulating the books.
The last of a long series of corruption scandals, was the case of the brothers Rotter. In their concern the two Jewish speculators had gathered seven of the biggest theatres in Berlin. The better to exploit the enterprise, they had established several companies, the managenment of which were in the hands of front men, that were willing but ignorant of business. Out of these concerns they pressed f.ex. in a year (1932), after all deductions, a net income of 300.000 mark, not including a monthly income of 2.000 mark, which each of the brothers had given themselves. Another 400.000 marks they recieved from a feign contract with two cultural enterprises. Whilst non-Jewish actors, employed by their theatres, generally recieved a miserable income, the Jewish stars, preferred by the Rotters, recieved fantastic amounts (1.000 to 2.500 mark for one single night was not uncommon). They, themselves, lived in profuse luxury. And then one day in the year 1932 the Rotter-concern collapsed with a debt of 3,5 million mark. The brothers Rotter, themselves, evaded the responsibility and fled to Liechtenstein, where they had secured citizenship for themselves.
It should also be briefly mentioned that Austria got its share of Jewish corruption scandals. Aside from Castiglioni and Bosel, we are particularly referring to the Jewish grand swindler, Berliner. As managing director for the large insurance company “Phönix”, he abused the capital of his company for political business. He maintained good contacts with all political parties and paid for appointments to offices for a sum total of 3 million schilling in bribery. Over the years he influenced the press with 170 million schilling. The unions, as well as the military organization “Heimwehr”, were generously supported, even with the capital from his own company. In this way the debts of the “Phönix” eventually accumulated to the huge sum of 670 million schilling. 330.000 policyholders, almost all of limited means, had to pay for these corruption losses in the form of higher premiums and lesser service.
This list of Jewish corruption makes no claim to being complete. It is limited to the cases which attracted special attention in Germany and beyond her borders and which had a certain economic order of magnitude. But already this account is sufficient to rebuff the objection which is often heard from Jews, that Jews were no more involved in corruption than non-Jewish businessmen. It has been ascertained that there was only two large scale corruption cases during this period, the principal debtors of which were non-Jews (the case of Raifeissen-Bank and the Lahusen scandal). The Jewish part of the corruption thus is not only percentually, but altogether, completely dominating.
It is, however, decisive by an evaluation of the Jewish corruption, that the judicial expiation of all of these offences were endlessly dragged out or even deliberately prevented, and if any punishment was given at all, it was completely inadequate. The reason for this phenomenon was to be found in the fact that a widespread kinship and related interests existed between the Jewish swindlers and the leading men in the government and all of the officials. And here again there were Jews on numerous important posts.
We have already referred to this connection. Aside from the already mentioned Jewish member of parlament of the social democrats, Heilmann, who functioned as esquire for the brothers Barmat, and similarly the half-Jewish secretary of state, Abegg, we mention here as examples of a corrupt official class, the Preussian secretary of state and commisioner of the state for public order, Dr. Weissmann, and the deputy president of the police for the capital of Berlin, Dr. Weiss. Both had important public offices for the keeping of law and order, dr. Weismann was even the highest public servant in the large German province of Preussia.
Dr. Weismann played a particularly sinister role in the process against the brothers Sklarz. It can be characterized by the fact that Weismann offered the public servant, who was to lead the investigations of the swindlers, Gutjahr, 3 million marks as a bribe, to get him to write his report favourably, and that he later gave Gutjahr a disciplinary punishment, because the conscientious public servant did not comply with this demand.
Both Weismann and Dr. Weiss were big gamblers privately. Even the Jewish magazine “Weltbühne” reproached Weismann in the year 1920 for being “one of the most disreputable gamblers in Berlin”. Although president of the police, Dr. Weiss was in 1932 taken redhanded at forbidden gambling in disreputable gambling clubs; through the chamber of justice of Berlin it was even proven that he was guilty of several punishable offences and “not having the moral fibre necessary for his highly responsible office”.
At the time of the German Empire the Jews had not yet played any leading role in the political life, at least not as far as the appointments to leading offices goes. At the time of the revolution 1918 and the introduction of a new constitution this situation changed radically. We shall not here go into the question of whether the new form of government would fit the views and aptitude of Jewry. But it is a fact that from November 1918 a regular Jewish onslaught on the leading positions in the country and the provinces was made.
Among the six so-called “Volksbeauftragten”, who formed the first government after the collapse, there were two Jews (Hugo Haase and Otto Landsberg). In Bayern the Jew Kurt Eisner lead a chaotic regime as prime minister. In Preussia the Jew Paul Hirsch took over the same office. In the first government, which had been formed on a parliamentary basis (1919), there were 5 Jews. Several of the most important offices in the parliament was occupied by Jews.
In order to be able to appreciate the significance of this fact, it must be taken into consideration, that the Jewish abuse of the political leadership coincided with a period of political weakness, which led to defaetism and shameless submission outwardly and complete organizational dissolution inwardly. Having lost the World War, which would have to bring about a fundamental change for Germany's position outwardly and for the domestic politics, is not sufficient explanation for that. Also abroad it will be admitted looking back at this period, that a dignified attitude could only have bettered Germanys position, but the submissive attitude of Jewish politicians only forstered contempt and worsened the national misfortune.
It was by no means all Jews who were satisfied with the change from constitutional monarchy to a parliamentary-republican constitution. The Jewish writer Rudolf Schay testifies to that in his book published i 1929 in “Jews in German politics”. Here he states as follows:
“Among the forces, who wanted to carry on the revolution and which were not satisfied with a democratic-republican constitution, but strove for the fulfilment of the final socialist requirement, Jews played a predominant role: Rosa Luxemburg, Eisner, Landauer.”
This “fulfilment of the final socialist requirement” was nothing but the realization of the communist manifest, the father of which was the Jew Marx. However, this was only possible by abandoning all of the national ideals and interests of the German people.
So it is no wonder that Jewish politicians, already during the World War, were playing a leading role in all the movements, that had the common goal of hollowing out the political and military power of Germany. In which country among the opponents of Germany during the war, would it have gone unpunished, if a leader of one of the leading papers of one of the political parties had written such treasonable sentences during the decisive, critical days, as the Jew Friedrich Stampfer on October 20th 1918 in the social democratic “Vorwärts” (Forward):
“Germany must – that is our firm volition as socialists – strike her colour's forever without having brought them home victoriously for the last time.”
That is the same defeatism that pacifistic organisations were spreading already at the beginning of the World War under predominantly Jewish leadership. Here was the leading league “Neues Vaterland” (The new homeland), which later called itself “Deutsche Liga für Menschenrechte” (The German league for Human Rights). It was shaped by the trend-setting influence from the Jews Witting, Grelling, Bernstein, Magnus, Hirschfeld, Heyman, Gumbel, Wulfsohn and many others. Also the pacifist youth movement was lead by Jews: Max, Hodann, Jakob Feldner, the Jewish communist Scholem and the half-Jewish sons of Karl Liebknecht.
We shall not here say anything negative about pacifism as such. It is no doubt a political conviction of honestly high moral standards, and it deserves a vigorous defence. However, it can only be tolerated as a political leadership of a state – and especially a state, which is in the highest degree of exertion of national strength – as long as it stays within the boundaries of the interests of the nation.
But is was first and foremost these pacifists mentioned above, who were responsible for the collapse of the German will to defend itself, for the alienation between the people and the political leadership, for the conflict between the fighting armies and the native country. Nobody has given the opponents of war useful propaganda material as did the leading pacifistic Jews.
First there was the already mentioned dr. Richard Grelling, a name which should still be well-known in the former entente-countries. Already before the war he had gone to Switzerland and from there he now wrote his two books “J'accuse” (I accuse) and “Das Verbrechen” (The Crime), in which he strove to prove the alledged guilt of Germany of the World War. This book found a wide distribution in the entente-
countries and the neutral ones, as an allegedly convincing self-realization concerning the responsibility of Germany for all of the horrors of the war. Already in 1917 a member of the same race as Grelling, the Jewish writer Karl Federn had written a refutation of the treasonable behaviour of Grelling and called him “depraved” and had further explained, that Grelling had worked almost all the way with lies and falsifications of facts and documents”. Grelling never confronted these serious accusations, which were directed at him during the following years. On the contrary he tried, in a cowardly manner, to deny the authorship of these two horrendous dog's dinners!
Further we shall mention the Jewish journalist Hermann Fernau who, during the years 1917/18, made propaganda against Germany from Switzerland. His newspaper articles gave Germany's opponents of war outstanding material for subversive propaganda in the German trenches.
Privy Councillor Witting, a brother of the Jewish author, Maximilian Harden, was responsible for the report from the former German ambassador in London, count Lichnowsky, being published as a flyer. It contained purely personal considerations of the diplomat, but by being published, it had a similar fatal effect for Germany, as had the books of Grelling.
Likewise, Jews played a leading role in the preparations for the revolution in 1918, which caused the final collapse of the German front.
It was the social democratic delegate, Dr. Oscar Cohn, who recieved four million goldrubles from the then ambassador of Soviet Russia, Joffe, who also happened to be a Jew, at the beginning of November 1918, for preparing the German revolution. The Jewish delegate, Hugo Haase was the spiritual leader of the sailor's revolution in Kiel, which gave the signal to the general revolutionizing of Germany. In the protest meeting on the 12th May 1919 in the National Assembly, where the whole people's representation went against the terms of peace, Haase, who was the leader of the independent social democrats, was the only one who was in favour of signing the peace treaty. Furthermore there was also in the parliament of the province of Preussia, the delegate Kurt Rosenfeld, who on the 7th May 1919 at a similar protest meeting made himself the advocate of the conditions, that all of Germany was rejecting.
In league with these saboteurs of the will of the people, and traitors against the national interests – just to mention a few – were the Jews Georg Bernhard as leader of “Vossischen Zeitung”, Friederich Stampfer and Erich Kuttner in the central organ of the social democracy, “Vorwärts”, Rudolf Hilferding in the radically edited “Freiheit”. It was essentially the combined efforts of these people, that eventually forced Germany to bend under the yoke of the peace treaty, the conditions of which has been proven impossible by the political developement, but which nevertheless led to the military -, as well as the political and economic collapse.
We cannot commit ourselves to this grouping of Jewish defaitists without again referring to the following: Granted, there was also among non-Jewish Germans, during and after the war, traitors and saboteurs, who were no better than these Jews. But the share of Jews in this infamous political activity is not only relatively, but also at large, quite without comparison bigger, it was so fearfully big, that the few non-Jewish names shrivel into nothing.
If one looks for an explanation for this strange fact, it can only be found therein, that Jewry outwardly, as well as inwardly, is completely rootless, that because of its racial and historic background it does not know any boundaries, which are in any way connected to the concept of fatherland.
However, the political conduct of Jewry also reveals their boundless ingratitude towards the German people. For hardly any other country has, to such a degree, fulfilled the demands for Jewish emancipation. Hardly in any other place had the Jews been so widely accepted, in all areas of public of life, as in Germany. And hardly any other country than Germany has been so bitterly betrayed in times of great national adversity.
How far this lack of connectedness with the fatherland went, and in what crippled form the deepest national feelings were hurt by Jews, we will show in two particularly pronounced cases from the time after the war.
One is the scandal about the Jewish high school teacher Theodor Lessing. During the preparations for the reichpresidential election in the year 1925, this man, who was entrusted as a teacher and educator of German youth, published an article – even in a foreign, German-antagonistic newspaper, “Prager Tageblatt”, in which he protested against the candidature of field marshal von Hindenburg. This article was stuffed with slander and meanness. The old marshal was accused of “inhumanity” and “simplemindedness”, he was described as a “lone wolf” and Lessing anticipated, that he would turn out to be a “Nero” in his new office.
In order to grasp fully the beastliness of these words, one must keep in mind, that the marshal at the age of 77 had put himself at the disposal of the state once more after a long life of exertions and acomplishments, because the politically torn Germany needed a man, who personified all of the strength of national recovery.
It must further be taken into consideration, that Hindenburg, who was the chief commander of the army during the World War, was a figure, who was loved with veneration by all Germans, and that he embodied in an almost mystical manner the acomplishments of the German soldiers. Defaming Hindenburg in Germany was the same as if one would drag through the mud in England f.ex. Nelson or Kitchener, in France marshal Foch or in the United States George Washington. The unheard of insult of the grand old man created a storm of anger among the academic youth and throughout wide circles in Germany. Lessing was in no way held responsible, he was even free to continue his insults. But the effect of his outrageous attitude was of course an intensification of the antisemitic tendencies in the people.
What kind of spirit controlled the kind of men like the Jew Lessing, one can see from his “Kriegserinnerungen” (War Memories), which were published in the year 1929, again in “Prager Tageblatt”. Here he says with an openness, which is just as cynical as it is unbelievably stupid:
“I succeeded in dodging. Through four years of war I had to go to the draft board every month. The selection became more and more strict. I kept on inventing new tricks in order to avoid going to the front.” So this was the man, who dared to ridicule and speak contemptously of Hindenburg!
“The case Gumbel” is essentially similar to the Lessing scandal. Also the Jew Emil Julius Gumbel was a high school teacher, he was a pacifist like the treasonable defeatist just mentioned. Furthermore he was closely connected to the Third International and Moscow. In a series of pamphlets he was guilty of treasonable statements, for which he was sued even in this time period, which politically was in his favour. F. ex. he participated in the publishing of a paper, “Deutschlands geheime Rüstungen” (Germany's secret Rearmament) in which he was busy revealing the alleged delinquency of Germany concerning the terms of disarmament in the Versailles treaty. This paper was passed on to the French, English and Polish governments through the Jewish led, pacifist “League of Human Rights”. Of course this had weighty political consequences. In speeches, which Gumbel gave in various French universities, he went so far as to recognize the false accusation against Germany of having caused the World War. So it is no wonder, that this man had no understanding of the heroic acomplishments of the German soldiers during the war (he himself had not participated in the war) and in a public gathering in 1924 he even dared declare, that the dead German soldiers had “fallen on the field of dishonour”!
In spite of this horrendous insult against the German people, which caused extraordinary anger throughout the country, Gumbel could stay on his academic chair until 1933. Influential Jewish friends like Georg Bernhard and Albert Einstein stepped in to protect him. He could continue his insults even longer and later declare, in a public gathering in Heidelberg: “the war memorial for the German soldiers is for me ... one big swede.”
Would it be possible – one must ask oneself this when faced with such baseness – that f.ex. a French high school teacher could desecrate the Memorial of the Unknown Soldier in this way? Or would a national storm of anger simply have swept Jewish wretches such as Lessing and Gumbel far away? That is what national socialism has finally done, by removing people like Gumbel and Lessing, Grelling and Bernhard and removing the whole lot of defeatists, traitors and saboteurs and by means of thorough legislature intervene against the reestablishment of this national cancer.
Already in the case of Gumbel, the connection, which existed between people of his kind and Marxism, become obvious. One can feel the way one wants about Marxism and about the advocates of its parliamentary-political parties – but one cannot, if one inspects it more closely, overlook the fact, that Judaism and Marxism are closely related.
That the father of Marxism, Karl Marx, came from a rabbi-family, is a well known fact. That this is not mere coincidence is demonstrated by the development of this school of thought. Because, aside from Marx, another Jew stood by the cradle of the socialist workers movement of to-day: Ferdinand Lasalle, son of a Jewish silk merchant from Breslau. Both have their spiritual father in the jew Moses Hess, who is mentioned in the German Judaic standard work, “Jüdische Lexicon” as “the father of modern Socialism” and “the Communist rabbi”. The Jewish spirit has, since its origin, felt particularly attracted to Marxist Socialism, and the line of Jewish leaders in the Marxist workers movement has continued unbroken into our times.
One can judge these connections as one will in other countries. For Germany's position in relation to Marxism, the deep connectedness with Judaism is at least politically decisive. Even more so because the history of the war and after-war period has demonstrated thoroughly the fatal consequences for Germany of Marxism, inspired by Judaism.
Already at the turn of the century two Jews in sequence were the leaders of the social democratic party in Germany. Paul Singer and Hugo Haase. In all of the branches of the Marxist movement, in the parliamentary, in the journalistic or litterary work, Jews crowded in in increasing numbers. The organization of the Marxist theory and science was almost a Jewish monopoly. Among theorists we mention only Eduard Bernstein, Rudolf Hilferding, Adolf Braun, Jakob Stern, and Simon Katzenstein. The scientific centre for the international Marxism, the magazine “Neue Zeit” published in Berlin, started in 1883 with a dozen Jewish employees: in 1905 there was already 40, and in 1914 about 100 Jews from all over the world were writing in its columns. It was no different with the other scientific and litterary magazines of German Marxism.
Also the Marxist daily press was almost completely on Jewish hands. The central organ of the social democratic party, “Vorwärts”, was established by the Jew, Singer. In the year 1929 all of his very numerous editorial staff, except for one single employee, were Jews, according to the Jewish chief editor, Friederich Stampfer. Likewise with f.ex. the later Communist “Roten Fahne”, whose editor was the Jewess, Rosa Luxemburg, and Karl Liebknecht, who twice married a Jewess. And likewise with the extremely Marxist “Freiheit”, which was led by the Jews Rudolf Hilferding and Paul Herzt. Also the social democratic press service and its foreign correspondents were dominated by Jewish journalists.
The Jewish part of the parliamentary fraction of the social democracy f.ex. was in 1924 22 %, in the communistic fraction at the same time 15 % (and it should all the time be remembered, that this was out of a percentage of the whole population of less than 1 %)
In the social democratic parliamentary fraction there were the following Jewish delegates: Aufhäuser, Dr. Adolf Braun, Bernstein, Eggerstedt, Fröhlich, Heimann, Dr. Hertz, Dr. Hilferding, Hoch, Jacobshagen, Kirschmann, Landsberg, Dr. Levi, Dr. Löwenstein, Ludwig, Stefan Meier, Dr. Moses, Dr. Rosenfeld, Frau Schiffgens, Frau Toni Sender, Stampfer, Frau Wurm.
In the communist fraction at the same time the following Jewish names were cited: Frau Arendsee, Frau Golke, (called Ruth Fischer), Hoerle, Katz, Koenen, Münzenberg, Rosenbaum, Dr. Rosenberg, Scholem.
In the year 1932 (VI election period) Judaism in the Marxist parties were represented by the following delegates:
In the social democratic parliamentary fraction: Aufhäuser, Dr. Adolf Braun, Eggerstedt, Fröhlich, Heilmann, Heimann, Heinig, Dr. Hertz, Dr. Hilferding, Hoch, Kirschmann, Landsberg, Dr. Levi, Dr. Löwenstein, Dr. Marum, Stefan Meier, Reuter, Schneppenhorst, Frau Schreiber-Krieger, Frau Toni Sender, Friedrich Stampfer, Frau Wurm.
In the Communist parliamentary fraction: Gräf, Hoernle, Frau Kessel, Kippenberger. Münzenberg, Frau Sandtner.
Just like the parliamentary system, so was also the government system in the country saturated witn Marxist Jews. Especially the ministries in the province of Preussia, the domain of Jewry. Here they had occupied the whole scale of official activities and there was no ministry in which it was possible to take one single step without stumbling upon a Jew of decisive influence. If one considers the really enormous influence, which Jewry had acquired in the Marxist organizations and parties, it is no wonder that the political attitude of the social democracy corresponded exactly with the attitude of its Jewish leaders. It is the same that we have observed above in the lines of Jewish defeatists and traitors.
It started during the World War, already on the 4th of August 1914, in this way: 14 of the social democratic delegates of parliament, under the leadership of the Jew Hugo Haase, tried to refuse the war credit to the government. About two years later there was, among the 18 social democratic delegates, who directly refused the government the means for the defence of the country, aside from the very same Hugo Haase, five other Jews. The leadership of the subversive activities aginst the German defence was in the hands of the Jewess Rosa Luxemburg. The first result of this subversive activity appeared already in August 1914 in a publication against the defence of the country, which was printed in a Hamburg newspaper; this declaration was signed by three leading Jews.
After the defeat in November 1918 Jews had become leaders of extremist socialism leaning towards Bolsjevism almost everywhere. As already mentioned above they played a harmful role for Germany during the peace negotiations.
In the most extreme form of Marxism, Communism, the leadership of Jewry was particulary sensational. Its leaders and propagandists were almost all Jews. “Spartacus Bund”, which was founded in 1918 as a forerunner of the communist party, and which in the chaos after the German collapse, incited the proletariat to insurrection after the Soviet model, was under the leadership of Karl Liebknecht and Rosa Luxemburg. The Jew Leo Jogiches (Tyschko) was the connection to Moscow. That the Jewish radical socialist Oscar Cohn had recieved 10 million rubles from the Sovjet ambassador, Joffe, for making a revolution in Germany, has already been mentioned earlier.
Prepared and implemented by Russian and German Jews, the Communist revolte flared up during the months after the defeat and established a terror regime. It reached its peak in Munich. Also here the leader and organizer was a Jew, the writer Kurt Eisner, who already in 1917, whilst the fighting was still going on the front, had invited to strike and subversion. Eisner established a Sovjet republic after Bolsjevik model, in his revolutionary tribunal were almost exclusively Jewish intellectuals, five in all. Only those, who have themselves experienced this time of Jewish terror regime, with its murder of hostages, plunderings and arson against the peaceful citizens, can fully grasp, why the seeds of National Socialism whould have to begin to grow in Munich, why it was from here, that the movement went out, which put an end to the odious practices of Jews in Germany.
The brotherhood between Judaism and Communism did not in any way cease, when some consolidation was brought about in Germany, after the first attempt at communist revolt had been beaten down. Aside from the endless preparations for a violent bolshevizing of Germany, a cultural bolshevism now arose, which had Jewish advocates, first and foremost.
From the enormous areas of spiritual subversion we shall just mention a few pronounced examples. F.ex. the Jewish radical socialist, Kurt Rosenfeld, who advocated new legislation which would make not only treason and high treason, but also sodomy and homosexuality exempt from punishment.
Concerning raising the children in the communist spirit, the Jews led on. Jewish educationists and Jewish leaders of the public schoolsystem founded experimental schools and “childrens republics” after Soviet model. The last rest of authority was banned there, the sexes were brought up together with unhealthy gatherings, and discussions about sexual subjects took up a large part of the teaching. In this connection the Jewish leader of the school system of Berlin, Kurt Löwenstein and the Jewish Berlin educationist Fritz Karsen-Krakauer achieved a certain shameful kind of fame.
In order to complete the sinister picture of the close relation between Judaism and Communism, it should be mentioned, that in the refined construction and widely branched Communist terrororganization, which brought Germany to the brink of a Bolshevist revolution in the last few years before the National Socialists took over there was Jews on the leading posts.
We mention first and foremost Hans Kippenberger, leader of KPD's terror- espionage- and subversion apparatus. Furthermore Heinz Neumann, son of a Jewish merchant from Berlin. He was a member of the central committee of the Communist party in Germany and one of the most dangerous agitators of the masses. From him comes the slogan “Strike the Fascists whereever you meet them”, which in the year 1932 led to an unbroken series of murders of National Socialists. Also abroad Neumann was involved in this manner. He is the instigator of the big Communist revolt in Kanton in the year of 1927 and therby acquired the byname in the world press “The mass butcher from Kanton”.
5. Jews in the German press.
No doubt Jews are by nature endowed with a special gift for journalism and organizing the press. Consequently they have had a considerable influence in the establishing of German newspapers. Hardly any other position has given them so much power, as their influence on the press. But thereby it has also very quickly been demonstrated, that they wanted little or nothing to do with the duty towards the highest moral obligation, which is connected to this influence on public opinion, but they were first and foremost attracted to the possibilities for material gain.
If one observes the German press, which as been under Jewish influence during the last few decades, it can be demonstrated, that it served the purpose of material gain, hunger for sensations, vanity and the lower instincts of the masses, that the numbers printed were driven upwards by alarmingly undermining law and moral.
The two largest German newspaper publishing houses were on Jewish hands before 1933: the world famous houses of Ullstein and Mosse. Both were founded by Jews, the leadership of the publishing house and the editorial office was almost exclusively manned with Jews.
The publishing house Ullstein
This newspaper publishing house, which was the largest in Germany, had a circulation of about 4 million. It published five large daily papers, several weeklies and numerous periodicals and all sorts of magazines. Through the Ullstein-intelligence large sections of the provinces were influenced. Also Ullstein had an extensive book publishing house.
All shares in this enterprise belonged to the five Ullstein brothers. Aside from them the board included three Jews and a couple of non-Jews.
The largest newspaper was “Berliner Morgenpost”, which had the largest circulation of all of the German newspapers (over 600.000). Aside from a Jewish chief editor there was in 1927 ten Jews on the editorial staff. At the same time there was in the editorial office of the politically very influential “Vossischen Zeitung” aside from the well-known Jewish chief editor, Georg Bernhard, who has already been mentioned as a politician, 14 Jewish journalists. It was the same with the other newspapers of this publishing house.
The publishing-house Mosse
It was not as large as Ullstein. The daily circulation was 350.000. The influence of the publishing house was nevertheless considerable amd it was owned by the family of the Eastern Jew Rudolf Mosse. From this publishing house came the newspaper, which for many years represented the German public opinion abroad: “Berliner Tageblatt”.
The chief editor of this newspaper was the Jew Teodor Wolff, who was also very active in politics. Aside from him there was 17 Jews in the leading positions. In five important capitals abroad, the “Berliner Tageblatt” was represented by Jews.
In one of the other influential newspapers of this publishing house, “Acht-Uhr-Abendblatt” Judaism was also domineering by the chief editor and eight of the editorial staff.
In competition with the considerable numerical power, which these two large publishing houses had, the rest of the German press fell behind notably. Neither the very devided provincial press nor the only large non-Jewish concern in the capital were able to muster a suitable counter weight to the influence of the assembled Jewish publishing houses.
That the Marxist parties' press was predominantly lead and influenced by Jews has already been explained above. But also the official press agencies of the government, above all in the province of Preussia, was occupied by them. F.ex. the three most important governmental press agencies for this the largest German province was lead by four Jews in the year 1930.
Thus it is obvious that also the unions of the German journalists was completely under Jewish influence. The largest of them “Reichverband der deutschen Presse” was until 1933 lead by the Jewish chief editor of “Vossischen Zeitung”, Georg Bernhard for several years. In “Verein Berliner Presse”, the leading organization for journalism of the capital, which particularly was influential concerning questions of what should be supported, the decisions concerning who was worthy of a membership of the union, were made by an admission board, which had consisted of Jews continously since 1888. Finally the organization for free-lance writers ”Schutzverband deutscher Schriftsteller”, was lead by a board, which f.ex. in 1928 and 1929 consisted of 90 % Jews. The chairman was at this time the Jewish publisher Arnold Zweig, who had offended the honour of the German people by his war novel “Streit und der Sergeanten Grischa”.
In this connection it is necessary to discuss the work and importance of those Jews, who above all others and for a long time, also abroad, had passed for representatives of the German political opinion. We are referring to Georg Bernhard, Theodor Wolff and Maximilian Harden. All three were Jews. All three were journalists, brilliant writers who were capable of winning people for their ideas by mastery of the written word alone. But behind the enchanting appearance was concealed the same dangerous tendency to negation of all handed down values, a tendency to destruction and rootlessness, which we have ascertained as being characteristic of Judaism in practically all areas of life.
It is furthermore significant that Georg Bernhards real profession was banker and stock exchange dealer. He belonged to the social democracy until shortly before the World War and all of his career demonstrates a strange swinging back and forth between things as opposing as stock exchange journalism and Marxist activity. At the Jewish publishing house he took over the management of “Vossischen Zeitung” in 1913. In this capacity he played a harmful role for Germany at two fateful hours: In the critical weeks before the signing of the Versailles-dictate, when the German people and its leaders refused almost unanimously the unbearable and impossible conditions, he was among the very few men with public influence who in writing and verbally supressed every attempt at national will to resist, which would have opened possibilities for more tolerable conditions. One only has to look at the old copies of “Vossischer Zeitung” from these weeks and months in order to ascertain, whith what regularity he was working on it. Even the most humiliating conditions in the dictate, f.ex. the imposition of the war debt, he sought to make light of. Thus he wrote – just to give a sample – on the 18th June 1919:
“The German reader will most easily accept the part that is concerned with the question of the origin of the war and the question of guilt. Looking at things this way one should not take the quarrel over the question of guilt tragically.”
With these words Bernhard knifed the German government in the back, for it was precisely in those days fighting a dramatic battle over the so-called matters of honour in the peace conditions, that is over the question of responsibility for the origin of the war and over the release of German officers. It will be understood abroad, that such treason against the national interests, such lack of pride and honour in this Jewish journalist Bernhard, has not been forgotten.
The second case is about Georg Bernhards obvious, criminal treason. During the time of the occupation of the Rhineland a political movement arose there, helped by funds from abroad and striving to detach it and make it independent, although all of the German people was waiting impatiently for its final return to the national community. Georg Bernhard and his “Vossische Zeiting” was connected to these separatist circles. From him the separatists got advice and economic support. In the year 1930 one of the partners of the publishing house, Ullstein, the Jew Franz Ullstein had stated this in the periodical “Tagebuch”. Here he declares that Georg Bernhards deputy in Paris, the Jew Dr. Leo Stahl, paid money to the leader of the separatists, Matthes and that Bernhard himself had been in contact with Matthes both in writing and personally.
This political scandal finally forced Georg Bernhard to give up his publishing business. Then he became the leader of a large department store union – this is also significant of him. From 1933 he has been occupied abroad as publisher of an anti-German immigrant newspaper.
In a different, but just as unpleasant way, the leader of “Berliner Tageblatt”, Theodor Wolff gave people something to talk about. During the war he alledged being a devout monarchist, but after the change of constitution noone slandered the fallen Hohenzollers as viciously as Wolff. Even though one might be overbearing with such opportunism, his official attitude was unforgivable at a time, where the increasing moral depravity in Germany moved the government (1926) to counteract the spreading of smut- and in other ways humiliating litterature by law. The purpose of the law was above all to protect the youth against brutalizing and morally detrimental influence. Theodor Wolff now went against these attempts. He disapproved of the law and left the democratic party, which he had helped establish, in protest because it was in favour of the law.
In order to understand the frivolous irresponsibility of these Jewish writers, one has to realize, to what degree the German book- and magazine market was being flooded with smut and pornographic publications. We will come back to that.
Even more influential that Georg Bernhard and Theodor Wolff, yes, probably the most powerful writer, which Germany has had in a generation, was Maximilian Harden, a brother of the above mentioned defeatist, Witting. During the World War he was probably the only real annextionist in Germany, who wanted as trophy all of Belgium, the French Canal Coast and the Congo Basin. When the fortunes of war turned against Germany in the year 1916, Harden also turned. He fought the German war policy and made himself an enthusiastic spokesman for president Wilson. Finally in the year 1919 he knifed the national resistance against the oppressive peace terms in the back and called it “elaborate madness and lousy mendacity”.
The mainspring of such spineless behaviour was empty vanity and a need for self-assertion. For good reason Harden has been called by the world famous historian, Friedrich Thimme, “the Judas of the German people”.
6. The Jews in German culture
Already many years before the National Socialists took over the government, yes, even before the World War, when the climax of Jewish emancipation had not been reached at all, concerned observers pointed out, that the German cultural life hardly deserved the designation of “German”, that it had far more become a Jewish domain. Nowhere has the crisis in German culture been described more distinctly and noone has pinpointed the Jewish problem more sharply than the Jewish cultural writer Moritz Goldstein in an article, which he published already in 1912 in one of the most esteemed German artperiodicals “Kunstwart” (March edition 1912).
Here Goldstein describes how the Jews at the beginning of the emancipation period stormed ahead in the German cultural life and as pupils willing to learn soon began to drive away their own teachers. He sums up the result of this development as follows:
“On all the post, that they are not being held back from by force, there is suddenly Jews, the tasks of the Germans the Jews have made their own; it looks more and more as if the German culture will pass into the hands of Jews entirely. But the Christians have not expected this and have not wanted it, when they gave the outcasts in their midst a place in European culture. They started to defend themselves, they started again to call us strangers, they started to consider us a danger in the temple of their culture. And so now we are faced with the problem: We Jews administer the spiritual property of a people, although it denies us the right and the qualifications to do so.”
“A monstrous fact” Goldstein further calls this Jewish administration of the German culture. Whosoever would take a look at the cultural life before 1933, must confirm Goldsteins testimony. Everywhere the leadership was on Jewish hands, be it in theatre, music, visual arts, film or during the most recent developments, radio.
In the field of theatre f.ex. almost all stages in the capital of Berlin, which was trend-setting for all of Germany, was under the leadership of Jews. That was also the case with the repertoire: it was controlled by Jewish writers.
In litterature the great results were achieved by Jewish publishing houses and Jewish writers. Those who occupied themselves with Jewish litterature during this period, probably knows the names: Emil Ludwig, Jakob Wassermann, Arnold Zweig, Lion Feuchtwanger etc. Their circulation exceeded all things considered all other German writers. About half of all German fiction, which was known abroad, came demonstrably from Jews.
Also the realm of music was dominated by Jews. In Berlin as well as in the rest of the country, the decisive posts as conductors were mostly held by Jews. The cultural-political influence, which resulted thereby, on the creation of opera- and concert repertoire, was enormous. The number of Jewish composers rose to undreamt-of hights. Beethoven was replaced by Gustav Mahler and Arnold Schönberg. Richard Wagner and Hans Pfitzner were supplanted by Franz Schreker. The Jewish music critics in the newspapers and the almost exclusively Jewish agencies supported this striving thoroughly.
Even more onesided was the tendency in the field of light entertainment music, in the operette, in the sound film, in the grammophone record industry and in the radio. Finally there was an increasing Jewish influence in the music academies so that one notices that presisely in the field of music the Jewish overrepræsentation was frighteningly high.
It was no different in the field of visual art. Jewish art dealers and Jewish art litterature opened the way to success for a generation of Jewish painters and sculptors, which mostly remained closed for the other German artists. Finally film and also radio was so completely occupied by Jews, that one could hardly even speak of a German share.
If one still doubts the Jewish influence on German culture described here, one can again refer to a Jew as honest as Moritz Goldstein, who already in 1912 nailed it down:
“Noone doubts the power which the Jews have through the press. Especially the review is at least in the capital and its influential newspapers becoming a Jewish monopoly. Just as well known is the prevailing Jewish element in theatre: almost all theatrical managers in Berlin are Jews, a large part, maybe the most part of the actors also – and that without a Jewish audience a treatrical and concert life in Germany would be all but impossible is repeatedly extolled and regretted ..... How many Jews there are among German poets, so many a guardian of German art knows in his wrath.”
Since the year 1912 this developement had gone fast. This happened mostly because the Jews in the time after the war forced their way into the offices of the administration of the German cultural life, which had been closed to them during the reign of the emperror. F.ex. the teatrical department in the Perussian ministry of culture was lead for years by the Jewish lawyer Seelig and the music department by the Jew Leo Kestenberg. Since also the press policy of the Preussian state was on Jewish hands and even the top management of the whole administration (secretary of state Weismann) one can form a picture of the thoroughness of the Jewish exploitation of the cultural life favoured and supported by the administration.
It is certain that this Jewish predominance was not a consequence of spiritual superiority or a greater gift of creative powers. It was far more the economic superiority of Jewry as described above, which had led to the creation of this domination. It was the instrument for achieving spiritual and cultural influence.
It is however far more important to maintain, that the pronounced Jewish spirit, which unfolded itself in all fields of cultural creation one-sidedly favoured this thrust towards a domineering position. The lack of sense of duty of the Jewish race, the pronounced rationalism of Jews, the unscrupulousness and speculating in the lower instincts, which we have already ascertained in the Jewish journalism, was the basis for the economic results on which they could establish the spiritual domination. The result was the destruction and the dissolution of the cultural life of Germany. Thus it was not so much the extent of the Jewish domination, which brought about rejection and resistance in the German people and which finally lead to the sharpest antisemitism. It was far more the spirit of Judaism, the way in which it excerted and abused its cultural power.
In order to establish that with enough clarity, it is necessary to examine some of the fields of the German cultural life before 1933 a little more closely.
Above we have already given a count of the Jewish authors, who were far ahead of all German authors during these years as far as the circulation of their works goes. The most succesfull of them was no doubt Emil Ludwig, who was originally named Cohn. He was probably the most read German-language author of this period. Already in 1930 the circulation of his books exceeded two million and his novels were translated into 25 languages. For a long time Ludwig was simply regarded as the representative of German contemporary litterature.
This reputation and the attraction that his litterary biographies achieved could not, however, be due to a genuine value in his litterary acomplichments. It is far more a classic example of the success that one can achieve by clever and large scale advertisement. For in all of his books, which he has devoted to great personalities from the history of the world there is behind a pleasant style and a captivating lightness an unheard of banality in the presentation of the contents, a superficial, hackneyed psychology. A real eye for historic greatness and for the real causes of historic events, the author lacks completely. All the more Ludwig concerns himself with the all too human where also the great are sometimes small. All of his books, which he threw out onto the book market with startling speed – wether it was about large themes such as Napoleon I., Lincoln, Goethe or even Jesus Christ – they lacked the individual immersion and carry all the signs of schematization and mass fabrication.
Just a few examples can explain the recipie, after which Ludwig manufactured his litterary off-the-peg clothes:
In his study of Goethe (“Genie und Character”, Berlin 1924), there is in the description of the relationship between Goethe and Schiller no trace of the spiritual world of these two personalities, in which they attracted and repelled each other in their metaphysical conflict. Ludwig sees in the relationship between those two great ones nothing but that which is between two envious, jealous competitors, where the one begrudges the other fame and material success.
In his work on the life of Christ (Berlin 1928), Ludwig brings it to outright blasphemy. Already the title “Der Menschensohn” (The son of Man) is a deliberate antithesis to the Christian belief, that Jesus is the son of God. Consequently in his representation he strips the image of Jesus of all religious contents and what remains is a good, somewhat over-imaginative human being, who is hypnotized by a mission, which has been forced upon him from the outside. According to Ludwig, the teachings of Christ are absolutely nothing new, but religeous thesis' from Judaism, which already Philo and others had posed. Thus he says of the Sermon on the Mount: “His listeners do not know, that Hillel, the head of Synhedrions, said almost the same thing 50 years earlier.”
If this quotation is not enough to characterize Ludwig, the following samples may convince the reader; they give an idea of the blasphemically distorted picture Ludwig tries to impart to his reader of the Redeemer:
“Also the rich were happy to invite him, because he knew the scriptures well and always restrained himself; so he sits with them by the wine and it is a strong wine, that grown on the hills. Parties and women he does not shun and he makes merry with the guests... He is also cheerful and likes to sit at the table ... When the women salve him or listen to him dreamily, he realizes the love dream of his heart and squanders on many as a prophet what the citizen shares with one.”
Ludwig goes even further to publicly deride the Christian feelings. In his opinion the traitor Judas has only deserved merit for Jesus fulfilling his saviour mission: “Judas and his enimies wanted to force him to make a decision ... the person, who caused the master suffering, only opened the road for him to glory ... When God made a miracle and let his son be victorious in the end, the appearently faithless disciple was doubly justified.”
In these words there is a lack of veneration for all devine and human values, the crude cyniscism, which is the eternal mark of the Jewish race, so shameless as hardly any other place.
Next after Emil Ludwig we find among the litterary peacocs Alfred Kerr. As critic for the Jewish “Berliner Tageblatt” he had for many years unrestrained power over the theatre of the capital of Berlin. His word determined the rise or fall of theatre directors and actors. In many cases he also acted as a writer. His friend and biographer, the Jew Joseph Chapiro, tells the following very characterstic confessions about Kerr's life: “My dears, what is character? Often its own antithesis, for we have character – for a few minutes at a time.” Also Kerr dealt with the figure of Christ in his book: “Die Welt im Licht!” But where Emil Ludwig at least tries to pretend to a certain litterary value, Kerr drops all pretense in open scorn. Among other things he says about the Christ: “I hear Christ “mauschlen” (speaking Jewish and gesticulating; peddling) Oscar Wilde lets Christ palaver in Greek. How can he? He mauscheled” Here one needs to know that “mauscheln” in German means to speak loudly and gesticulate with the hands, which was the obtrusive way in which Galician Jews spoke.
In view of such shamelessness it is not surprising the these guardians of German culture were also overflowing with shameless sexual allusions, when they tried their hand at lyric poems. (Caprichos 1921)
A somewhat different, but no more appreciated type of the Jews who until 1933 controlled the German bookmarket, was Georg Hermann. In his political diary called “Randbemerkungen” (Marginal Notes) (Berlin 1919) he makes a confession, which is quite spineless, as a man of letters, unhampered by all ties: “As a Jew I belong to an old race, which is too old to fall for mass suggestion. Words like people, war, state are for me colour- and soundless.” The cosmopolitan, overnationally minded spirit of the sons of Ahasverus is expressed as follows: “I could be comfortable everywhere in the world, anywhere where I speak the language, where there is beautiful women, flowers and art, a good library, a chessgame, cultured manners, and where climate and landscape are understandable and advantageous for me.” Here Hermann is honest enough to feel Judaism as carrier of the destruction of the idea of the nation state. “The modernity of the Jews, the most recent source of their value, is for the two thirds of it due to abhorring the idea of the nation state.” This basically anarchial school of thought has even risen to an open admission of personal cowardice: “Rather cowardly for five minutes than dead for a whole long life.”
In no other of the authors of Judaism the Jewish tendency to chameleon-like variability has shown as clearly as in Kurt Tucholsky. This very productive and brilliantly gifted serial story writer acted under no less than four different names (aside from his real name he also called himself Peter Panter, Kaspar Hauser and Theobald Tiger), which he used as he saw fit. In many large newspapers and periodicals he published his articles, and his numerous books, with constantly large circulations, made him one of the most read authors in Germany.
But his rich gifts very only used for negative critiscism. Nothing which was sacred for the German people was sacred to him and over all national and religeous values he poured the acid of his derision. He, who had not himself participated in the war as a soldier unfolded himself after the collapse in 1918 in a months long derision of the German army and especially of the German officers. Quite like his fellow Jew, Lessing, he threw smut upon the honorable fieldmarshal von Hindenburg and called him in public “a national hero, which you paint on beerglasses”. As a man without a fatherland, he did not shy away from open treason; in his book, “Deutschland, Deutschland über alles” (Berlin 1929), which is one long slander of his homeland, he declares cynically: “What these judges call treason, does not concern us, what they consider high treason is not to us a dishonourable action.”
That fits the overall picture of this man, who professed himself to characterlesness with the words: “Man has two legs and two convictions: one, when he is doing well and one when he is doing badly”, that he also occupied himself with pornography of the worst kind and fought fiercely side by side with his fellow Jew, Theodor Wolff, against the above mentioned law, that was to protect the youth against trash and smut.
In order to prove the Jewish take over of the German theatrical life after the war, one really only needs to refer to a book by the then very well known writer Arnold Zweig “Juden auf der deutschen Bühne” (Jews on the German Stage) (Berlin 1928). With an unsurpassed frankness it describes how Jewry as finance people, theatre directors, agents, stage managers, actors, critics, poets and playwrights had taken over the theatrical field completely. “They come from somewhere with money”, Zweig says about every Jew, who – like the corrupt Katzenellenbogen, the Russian Jew Kahn or the brothers Rotter, also Eastern Jews – tried their luck in the theatrical concerns and turned the cultural institution of the stage into a business. Zweig furthermore describes the Jewish agents as “slave traders”, who had gradually captured the theatrical life completely. He says further: “The international chaining together of the agencies ... coincides with the international cliquishness in the modern Eastern Jewish movement... all the memories of the actors are full of humiliations, which they have suffered on this slave market ... With many agents ... the road to the audience goes through the blackmailers bed ...”
That the leadership of almost all leading stages in the country, especially the Berlin theatre and even the national stage had fallen into Jewish hands has already been mentioned above. Seven Berlin theatres were lead by the Eastern Jews, the brothers Rotter, of who the Jew Arnold Zweig stated: “Under the leadership of these newcomers the litterary theatre has been turned into a mere and crude business.”
And it was the Jew, Leopold Jessner in the capacity of director of the national stage who made the excentric tours out of the classic dramas of Shakespeare and Schiller, which became disreputable far beyond the German borders. Even the Jewish critic, Fritz Engel had to declare in the “Berliner Tageblatt” after a “Hamlet” performance in December 1926: “He makes a drawing room play ... at times a comedy, almost a revue out of it.”
It is therefore not surprising, that the plays that were domineering the repertoires were in accordance with the spirit among the Jewish powers that be in the theatrical world. Their general basic theme was directed against the state- and social values, against the public authorities and the law, against moral and religious norms. If one looks at a theatre program from these years, one is always met by the same sight: Jews are predominat at the top.
Chronlogically the first one is the Jewish comminist Ernst Toller, a member of the Jews Eisners sovjet government in Munic in 1919. His dramas (“Feuer aus dem Kesseln” and “Hinkemann”) are a glorification of the sdailor's muteny from 1918 and an incredible derision of the German armies.
His fellow Jew Friedrich Wolf, another playwright, whose plays had been performed just as much as those of Toller, also started with muteny dramas and then went into the subject of moral decay. In his much performed play “Cyankali” he makes boastful propagande against the paragraphs in German law, which makes abortion illegal.
Even more vicious than his predecessor, probably one of the most repugnant writers among Jewish playwrights, is Walter Mehring. He starts out with making chansons, the meanness of which in the cabaret's at Berliner Kurfürstendamm were cheered by a predominantly Jewish audience. His drama, “Der Kaufmann von Berlin”, which was performed for the first time in 1929 by the Communist theatrical manager, Piscator, forms the height of Jewish power-craze on the German stage. Mehring makes a carricature of the misery of the years after the war, which hordes of Jewish immigrants from the East took advantage of, in a mercilessly twisted form. The hero in the play is such an Eastern Jewish immigrant, who shows up in the Jewish streets of Berlin, dirt poor and without any means and who conquers Berlin in no time. The shameless truism whith which Mehring describes this course of events is quite level with his cynical derision of everything, that is sacred to the German people. At the climax of the drama, street sweepers sweeps away piles of junk consisting of national symbols, steel helmets and – even the dead body of a fallen German soldier. A chorus sings the refrain: “Dreck, weg damit!” (Shit, away with it!)
One could easily continue this list with numerous examples and names. Aside from Arnold Zweig and Walter Hasenclever one could also mention f.ex. Ferdinand Bruckner, whose dramas were great events for a depraved flock of lustfull sensation-mongers, because they made criminal and sexual aberrations the only meaning of life (f.ex. “Verbrecher” (Criminal) or “Krankheit der Jugend”(Illness of the Youth)) But let enough be said, let it be enough to ask the question again: In what country, which holds on to its national honour, the sacredness of the religious feelings, morals, law and order would such a trend-setting clique of beasts not have been chased to hell at once? The by Jewish spirit saturated Germany even tolerated them until National Socialism took over the government in 1933.
Before 1933 the Jews had taken possession of the film even more thoroughly than of the theatre. That was understandable, because in film artistic and financial elements are more closely connected than anywhere else. The earnings in filmindustry overshadows the earnings of any other artistic activity. And it was the possibility of gain that got Jewry interested in crowding into the German filmindustry, which was flourishing after the war. How large the number of Jews was is shown by the following example:
In the year 1931 out of 67 German productionfilms 41 firms, i.e. 61 % Jewish, out of 28 rental firms 24, i.e. 86 %. At the same time out of in all 144 film manuscripts 119 or 82 % written by Jews. The production was in 77 cases, i.e. 53 % on Jewish hands. If one looks at the names of producers, stage managers and actors of these films, which were praised by the critics and turned into box office successes, one finds everywhere an overwhelming majority of Jews. Among producers and distribution agencies: Pressburger and Rabinowitsch (Cinema-alliance), Heymann, Fallner and Somló, Levy or Cohn. Under stage managers: Oswald-Ornstein, Zelnik, Meinert, Neufeld or Schönfelder. Under actors and actresses: Pallenberg, Siegfried Arno, Fritz Walburg, Felix Bressart, Kurt Gerron, Grete Moshein, Gitta Alpar, Rosa Valetti etc.
The spirit of this Jewish filmindustry is characterized by the socalled „socially hygienic informationfilms“ which Jews had brought out onto the market and which flooded Germany after the World War. They were alledgedly supposed to scientifically inform the broad masses of the dangers of sexual excesses. But under the guise of science they speculated in the lust and lower instincts of the audience. Criminals, tarts and homosexuals were the centre of the story. A random choice of film titles may shed some light on the spirit of these films:
“Moral und Sinnlichkeit” (Morals and sensuality), „Das Buch des Lasters” (The book of vices), „Was kostet Liebe?“ (What is the price of love?), “Sündige Mutter” (Sinnful Mama), “Prostitution” (Prostitution), “Wenn ein Weib den Weg verliert” (When a woman looses her way). The boosting titles correspond to the contents: They rummaged around in filth and showed with cynical openness the filthiest scenes of perversions. Even the government of that time, which was really magnanimous in such matters, found it necessary in 1920 to counteract the worst anomalities with legislation concerning comedy, however without being able to ward off the evil completely.
During the most recent years the greatest business was the socalled military farces, i.e. films, which in an intolerable way seek to ridicule and derise the German army and the individual German soldier. Also here we find Jews at top level as playwrights, as producers, stage managers and actors. Finally it should be remembered, that the well known Bolshevist propagandafilms such as “Panzerkreuzer Potemkin” or “Sturm über Asien” were imported to Germany by Jewish film agencies and film concerns.
The biggest step in the direction of the decline of the German cultural life was taken in the field of the light entertainment genre. Here – in the genre of musical comedy and above all revue – the frivolousness and the amorality had taken on such forms, that f.ex. Berlin during these years was quite correctly considered the most immoral city in the world. It was Jews, who introduced this form of art, which was not yet known before the war, and they abused it in a way, which is a long way responsible for the decline of morals.
It is very significant that all of the revue managers in Berlin – and there was practically no revue theatres outside of Berlin – were Jews without exceptions! Their unsavoury names will be recalled by many foreign visitors to Berlin: James Klein, Hermann Haller, Rudolf Nelson, the brothers Rotter and Eric Charell. Likewise the numerous revue playwrights, composers, stage managers and stars were almost exclusively Jewish domain.
In these revues the uninhibited sex drive endulged in veritable orgies. All of the reality of life was considered an aspect of the sexual desire and its satisfaction. Chasteness and discipline were ridiculed as oldfashioned prejudice.
Already the exciting titles of these revues, which were promoted at great expense, are significant. Here is a little “taste”:
“Zieh dich aus” (Get undressed) – “Tausend nackte Frauen” (One thousand naked Women) – “Die Sünden der Welt” (The sinns of the World) – “Häuser der Liebe” (The Houses of Love) – “Streng verboten” (Strickly prohibited) – “Donnerwetter, tausend Frauen” (Hullabaloo, one thousand Women) – “Sündig und süss” (Sweet and sinnful)
In the advertisement for the revue by James Klein “Zieh dich aus” the following contents were announced with deliberate speculation in the lower instincts: “An evening without morals and with the participation of 60 prized nudemodels. The hunt for beautiful women. Experiences with a 15 year old (!)” On the poster for the revue “Tausend nackte Frauen” it said: The great revue about free love. 40 pictures about morality and immorality.
The contents of the play thus announced corresponded exactly with the evoked ideas. All performances were of unsurpassed unambigiuty and advertised for uninhibited submission to the sexual instincts.
7. The share of the Jews in immorality.
Even an objective observer completely devoid of antisemitic feelings, will no longer be able to avoid forming the impression, that when there are accumulated so many cases of immorality and impropriety, then it must be due to a moral and spiritual attitude typical of Judaism, which is in direct conflict with that of a cultured nation. The accusations of the inferiority of Judaism, which come to light by establishing these facts are so weighty, that it becomes necessary to make some reflections about it. It has been proven in the case of Germany that everywhere, where the prevailing morals and customs were systematically broken down, where immorality was turned into business, Jews were massively overrepresented or even leading. The “sexual science” one of the darkest appearences of the past decade is even markedly a Jewish invention, which only they have known how to turn into a flourishing business.
Even the authentic “Jüdische Lexicon” (Jewish Dictionary) has to admit to a particularly strong, racially determined sexuality in Jews; it states cautiously: “The Bible itself contains sufficient references to the sensual element; the sexual intercourse was sometimes strongly accentuated ... The sermons of the prophets resound again and again with complaints of adultery, which are referred to all too often.” (Vol. V, p. 384). This strong sexuality in Jews, chained in the ghetto of the Middle Ages was flooding into the public life of the states as a result of the emancipation. But it didn't get a completely free line until all barriers in the form of police surveillance and censorship were removed in Germany after the defeat in 1918. Then a flood of immoral litterature, immoral films and theatre plays poured out into Germany, primarily nourished by Jews. Concerning the field of litterature it has already been mentioned, that the publishers and writers of the immoral litterature, that were flooding the book market, was Jews and Jews again. In the hundreds of thousands of volumes that were seized in 1933 we find the same names repeatedly. Aside from publishing houses like Benjamin Harz, Richard Jacobsthal, Leon Hirsch, M. Jacobsohn or Jacobsthal & Co., we mention here above all the Vienna-Jewish “Verlag für Kulturforschung” (Publishing house of Cultural Research), the production of which could fill whole libraries. The names say everything: “Sittengeschichte des Lasters” (The history of morals and vices), “Sittengeschichte der Schamlosigkeit” (The history of morals and shamelessness), “Bilderlexikon der Erotic” (Picture Lexicon of Erotiscism), “Sittengischichte des Geheime und Verbotene” (The history of the secret and the forbitten) etc.
Among the writers the following names should be maintained: Dr. Ludwig Lewy-Lenz, Leo Schidrowitz, Dr. Iwan Bloch, Franz Rabinowitsch, Georg Cohen, Dr. Albert Eulenburg, Dr. Magnus Hirschfeld.
Iwan Bloch and Magnus Hirschfeld were also the real representatives of sexual research camouflaged as science, that was really nothing but mere pornography and degradation of marriage and family. Their collaborators were Felix Abraham and Lewy-Lenz. However one looks in vain for any known non-Jewish “sexual scientist”!
The filthy publications of these pseudoscientists speak clearly about what was going on in the “Institue for Sexual Science” and similar enterprises of Magnus Hirschfeld: “Sexual catastrophies”, “Sexual Pathology”, “Aphrodisiacs”, “Contraception” (by Magnus Hirschfeld); “The Perverted”, “Prostitution”, “Sexuality in our Times” (by Iwan Bloch).
It must be ascribed to their uninhibited sex drive, that the boisterous slogans for free love, the uninhibited right to live out all urges, the impunity of homosexuality and abortion were dragged into public life. Especially an energetic campaign was launched for free abortion and again Jews were leading on: Dr. Max Hodann, Dr. Lothar Wolf, Dr. Lewy-Lenz, Martha Ruben-Wolf, Felix Halle, Alfons Goldschmidt. From the same circles came also numerous writings, which made propagande for birth control and contraception.
Finally we must not forget the Jewish city medical officer for the capital of Berlin, Dr. Max Hodan. He spread the poison of moral decay in the broad public with his “Worker's Sexual Chronicle” and thus acquired a certain unlaudable fame by carrying on shameless propaganda for male and female masturbation.
The Danish ambassador in Haag, Scavenius, was quite right when he said about three years ago in a radio lecture, that Germany at that time had become the pornographic centre of the world.
8. The share of the Jews in criminality.
The real share that Jewry had in the criminality of the country, can hardly be proven to its fullest extent. More specifically for the following reasons: The criminal statistic, that had been kept in Germany since 1882 in accordance with the methods of that time, knew Jews only from the mark, that they belonged to the israelite religious community. The many Jews, that had converted to the Christian faith or had become dissidents, were not marked in any special way in the statistics. So an essential part of the criminal racial Judaism has gone into other statistic categories. Furthermore from the year 1918 division by faith was abolished entirely, probably caused by the Jews themselves. So the following figures can not give a complete picture. Even so they give the possibility of retroactive conclusions, which sheds a caracteristic spotlight on the ways of Judaism.
With reference to the above it has also been established in the official “Statistics of the German Reich”, New Publication, Vol. 146, that certain criminal acts were committed much more often by Jews than by non-Jews. These are average for the period 1892 to 1901 and the figures are as follows:
The above figures already show a clear tendency in Jews to trade crimes, that is crimes that are generally connected to trade professions. That this fact is due to the many Jews occupied in professions of trade is in no way a sufficient explanation for the phenomenon is shown f.ex. by the investigations of the Jew Ruppin in his book “Jews of to-day” (Berlin 1904). Based on comparative statistics it arrives at a much higher crime rate, than the Jewish participation in trade alone would correspond to. The same result is arrived at by the Jew Wassermann in his work “Beruf, Konfession und Verbrechen” (Profession, faith and crime) (Munic 1907). He demonstrates that the criminality of the Jews in the year 1900 surpassed the criminality of non-Jews by seventeen times by simpel bankruptcy, seven times by fraudulent bankruptcy and by criminal bankruptcy six times. And he arrives at these figures expressly taking into consideration the percentage of the Jews in the trade professions.
That this phenomenon has not changed in recent times is proven by “Statistik des Deutschen Reiches” (The statistic of the German Reich) over the average of the years 1910 to 1914. This brings about the following figures:
Even much higher than these commercial crimes is the share of the Jews in a number of categories of crime that seems especially objectionable. These are above all smuggling of narcotics and crimes of immorality, furthermore gambling andpurse snatching.
“Die Zentrale zur Bekämpfung von Rauschgiftvergehen“ (The central for combatting drugs) has shown, that out of 272 international drugdealers 69 (25 %) were Jews in the year 1931. In the years 1932 the ratio was 294 to 73 (also 25 %). In 1933 the number of Jews even rose to 30 %.
The central for combatting gambling counted out of 94 gamblers 57 Jews in the year 1933. Out of the 411 bag snatchings in the year 1932 193 were identified as Jews. In the same year it was found that out of the international gangs of bag snatchers 134 out of 163 were Jews, i.d. 83 %.
The above mentioned Jewish scientist Ruppin admits to the high number of Jews in the field of sex crimes, the background of which has already been described in the chapter about Jewish immorality, writing:
“The fact, that Jews live mostly in the big cities, has as a result, that city crimes occur more frequently among them, f.ex. keeping a brothel, complicity to prostitution.
In our description of the role and significance of Judaism before 1933, we have only been able to give a brief cross section because of the limited space. One could easily write a thick volume about it.
(1) He, who wants to inform himself more thoroughly is referred to the work of “Instutute for studies of the Jewish Question” “The Jews in Germany” (Munic, 7th edition, 1938), which deals with the extensive theme with scientific thoroughness and objectivity and which also has been the source of valuable material for the above explantions.
But this book will come to the same conclusion which is given here on every page. Our condensed resumé is already enough to convince the reader, who is objective and not prejudiced towards that, which it has been our task to demonstrate:
That Judaism became the cause of great national misfortune for Germany and that the words of Theodor Herzl have truly become a reality to a freightening extent: “With every need their power grows”.
The interchange between national disaster and Jewish absolute power has come to light as clearly in Germany as hardly any other place. Let us therefor outline, what the German Jewish question has been about basically for the last few decades:
Inspired by a gullible wish to solve the age old Jewish problem through emancipation and assimilation, Germany had accepted the Jews amongst them more readily than many other countries. All barriers had been removed for them, all areas of life had been opened to them and even given them leading positions in areas that were of vital importance to the public and popular life. Judaism, which did not even constitute one percent of the population, had conquered the key positions in the German economic life. The political leadership had for the most part fallen into their hands. The press and the cultural life was under decisive Jewish influence. The income of the Jews were more than three times that of the rest of the population. The Jews had really been given all chances to change exactly that, which the best among them had always found so painful – to let their isolated existence become a constituent part of the German public life.
But the Jews did not play fair with their gullible German partner. It appears with sufficient clarity from the above outline, that they did not want to become part of the community, because the strangeness of their race was an insurmountable hindrance. During the years with need and disaster they betrayed Germany and shamelessly abused the chances, they had been given, for their own, Jewish purposes and interests. Defeatism and betrayal, political degradation and economic corruption, moral dissoluteness and degradation of all national and religious values – that was the painful experiences, which Germany had to go through under Jewish dominance.
Germany has had to pay for her erroneous belief, that the Jewish problem can be solve by hospitable incorporation with such bitter experience, which is significant of the whole Jewish problem: with the boundless Jewish ungratefulness. The glaring contrast between the honest readiness of the German people and the treasonable ingratitude of the Jews, which has been demonstrated, is the basic reason for the relentlessness of the German antisemitism, which is not alway really understood abroad.
Two leading Jews have admitted to this fact publicly as the core of the Jewish problem altogether. Overrabbi Dr. Joseph Karlebach from Hamburg has in the Jewish periodical “Der Morgen” (The Morning) (vol. 6, II. P. 129) expressed the following self-awareness: “To be a Jew is the opposite of the natural attitude of man.”
The Jewish writer Bernard Lazare says it even more clearly in his book “L'Antisemitisme” (Antisemitism) (Paris 1934):
“By what virtues and by what faults has the Jew attracted this universal hostility? Why was he alternately mistreated and hated by the Alexandrinians and the Romans, by the Persians and the Arabs, by the Turks and the Christian nations? Because the Jew everywhere and right up until this day has been an antisocial creature.”
This Jewish self-awareness speaks in support of the reasons why National Socialism has to solve the problem for all time better than our own words could. It was not the mere fact of Jewish dominance, which brought about the bitter antisemitism, but the spirit of this foreign domination – a spirit of antisocial lack of obligation, the expression of which is to repay hospitality and kindness with betrayal and destruction.
Nevertheless Germany started to solve the Jewish problem in 1933 with methods, which aimed at a calm retrograde movement of the Jewish influence, so that it would correspond to the status of the Jews as a guest-people of foreing race and to their part of the population of less than 1 %. If one takes into consideration the sum total of suffering and harm, which Judaism until 1933 brought upon Germany, then the way this retrograde movement was set in motion, was signified by an exemplary discipline. One forget too easily, that the take-over of National Socialism was a revolution. Hardly any other revolution in history has brought about a new state of affairs with such discipline.
By means of the Nünberg-laws of 1935 the foundation was laid for a peaceful, orderly co-existence between the German people and its Jewish guests. But the Jews were not willing to show wise restraint and to realize that the period of emancipation in Germany was irrevokably over. They would not give up their abused positions without a fight and from abroad they let loose on Germany a battle, which is not less dangerous than a battle of weapons. Through consistent influence on the public opinion they have created a hateful distorted picture of the new Germany in the world and poisoned the international atmosphere. Through organized boykot they have tried to bring Germany to her knees economically. They have even repaid the change in the German attitude with the murders of Wilhelm Gustloff and Ernst vom Rath.
The international kinship and co-incidence of interests of Judaism and its unpeaceful, antisocial spirit, could not have been demonstrated more clearly: they have succeeded in alarming the whole world because of the German precautions. The far greater and as far as methods go, without comparison harsher methods of expulsion of the history of modern politics the public of the world has noticed much less. Who tended to the interests of the millions of Russians, who were ousted from their country by the Bolshevist revolution, who were starved to death or murdered? Who helped the German Balts, who after the establising of the Estonian and Latvian states were ruthlessly driven away, of which 80 % were forced to immigrate and who to-day have a miseable existence spread out over the whole world? But anywhere in the world where a Jew feels hit, international Jewry screams for help so loud and so long, that the peace between the states is endangered by this small clique.
What is to happen with the Jews? That is the question, which arises at the end of our account.
It is self-evident that the effect of the German policy towards the Jews cannot remain limited to Germany. The resistance against Jews has awakened everywhere, where the belief in the blessing of assimilation has been shaken because of the spiritual and political upheavals of our times. And the hosts of Jewish immigrants carry the question with them whereever they go to their new host countries, where antisemitism will make its entry with them.
So it is self-evident that the Jewish question can only be solved internationally. Jewry itself has realized its situation. In the magazine “Jüdische Nachrichtenblatt” (Jewish Information) of December 30th 1938 it says: “For all that are willing to see, it is obvious that colonies will be necessary, not only for German Jews, but also for Jews from other European countries. He, who observes the course of events must notice how quickly the Jewish question is becoming critical and how urgent it is to find a solution in the near future.”
That the Palaestine-project is not the solution to the Jewish problem, has already been stated above. Rather a territory should be found, where the ownership is not bitterly contested by somebody else. But a territory, which by common agreement is freely and exclusively at the disposal of the Jews. That is why it is now being investigated in England, the mandate of Palestine, whether there are possibilities for a Jewish colony in overseas areas.
Germany can not contribute to this international investigation. For Germany has not herself any territories to give.
The racial peculiar nature of Jewry, spread out over the world and its historic fate certainly does not make a solution to the Jewish question by founding a Jewish state look very promising. It has already been discussed thoroughly in connection with the Palestine-problem. In the end it will be up to Jewry itself and its enormous economic power to determine if the endeavour of the states shall be successful and if Ahasverus after his two thousand years wandering shall finally find his peace.
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