Mein Kampf by Adolf
Volume One - A Reckoning
Chapter XI: Nation and Race
are some truths which are so obvious that for this very reason they are
not seen or at least not recognized by ordinary people. They sometimes
pass by such truisms as though blind and are most astonished when
someone suddenly discovers what everyone really ought to know.
Columbus's eggs lie around by the hundreds of thousands, but Columbuses
are met with less frequently.
A German State of
men without exception wander about in the garden of Nature; they imagine
that they know practically everything and yet with few exceptions pass
blindly by one of the most patent principles of Nature's rule: the inner
segregation of the species of all living beings on this earth.
the most superficial observation shows that Nature's restrictedform of
propagation and increase is an almost rigid basic law of all
theinnumerable forms of expression of her vital urge. Every animal mates
onlywith a member of the same species. The titmouse seeks the titmouse,
thefinch the finch, the stork the stork, the field mouse the field
mouse, thedormouse the dormouse, the wolf the she-wolf, etc.
unusual circumstances can change this, primarily the compulsion of
captivity or any other cause that makes it impossible to mate within the
same species. But then Nature begins to resist this with all possible
means, and her most visible protest consists either in refusing
furthercapacity for propagation to bastards or in limiting the fertility
of later offspring; in most cases, however, she takes away the power of
resistance to disease or hostile attacks.
is only too natural.
crossing of two beings not at exactly the same level producesa medium
between the level of the two parents. This means: the offspring will
probably stand higher than the racially lower parent, but not as high as
the higher one. Consequently, it will later succumb in the struggle
against the higher level. Such mating is contrary to the will of Nature
for a higher breeding of all life. The precondition for this does not
lie in associating superior and inferior, but in the total victory of
the former. The stronger must dominate and not blend with the weaker,
thus sacrificing his own greatness. Only the born weakling can view this
as cruel, but he after all is only a weak and limited man; for if this
law did not prevail, any conceivable higher development of organic
living beings would be unthinkable.
consequence of this racial purity, universally valid inNature, is not
only the sharp outward delimitation of the various races,but their
uniform character in themselves. The fox is always a fox, the goose a
goose, the tiger a tiger, etc., and the difference can lie at most in
the varying measure of force, strength, intelligence, dexterity,
endurance,etc., of the individual specimens. But you will never find a
fox who inhis inner attitude might, for example, show humanitarian
tendencies towardgeese, as similarly there is no cat with a friendly
inclination toward mice.
here, too, the struggle among themselves arises less from inner aversion
than from hunger and love. In both cases, Nature looks on calmly, with
satisfaction, in fact. In the struggle for daily bread all those who are
weak and sickly or less determined succumb, while the struggle of the
males for the female grants the right or opportunity to propagate only
to the healthiest. And struggle is always a means for improving a
species' health and power of resistance and, therefore, a cause of its
the process were different, all further and higher development would
cease and the opposite would occur. For, since the inferior always
predominates numerically over the best, if both had the same possibility
of preserving life and propagating, the inferior would multiply so much
more rapidly that in the end the best would inevitably be driven into
the background, unless a correction of this state of affairs were
undertaken. Nature does just this by subjecting the weaker part to such
severe living conditions that by them alone the number is limited, and
by not permitting the remainder to increase promiscuously, but making a
new and ruthless choice according to strength and health.
more than Nature desires the mating of weaker with stronger individuals,
even less does she desire the blending of a higher with a lower race,
since, if she did, her whole work of higher breeding, over perhaps
hundreds of thousands of years, night be ruined with one blow.
experience offers countless proofs of this. It shows with terrifying
clarity that in every mingling of Aryan blood with that of lower peoples
the result was the end of the cultured people. North America, whose
population consists in by far the largest part of Germanic elements who
mixed but little with the lower colored peoples, shows a different
humanity and culture from Central and South America, where the
predominantly Latin immigrants often mixed with the aborigines on a
large scale. By this one example, we can clearly and distinctly
recognize the effect of racial mixture. The Germanic inhabitant of the
American continent, who has remained racially pure and unmixed, rose to
be master of the continent; he will remain the master as long as he does
not fall a victim to defilement of the blood.
result of all racial crossing is therefore in brief always the
bring about such a development is, then, nothing else butto sin against
the will of the eternal creator.
- Lowering of the level of the higher
- Physical and intellectual
regression and hence the beginning of a slowly but surely
as a sin this act is rewarded.
man attempts to rebel against the iron logic of Nature,he comes into
struggle with the principles to which he himself owes hisexistence as a
man. And this attack I must lead to his own doom.
of course, we encounter the objection of the modern pacifist,as truly
Jewish in its effrontery as it is stupid! 'Man's role is to
thoughtlessly parrot this Jewish nonsense and end up by really imagining
that they themselves represent a kind of conqueror ofNature; though in
this they dispose of no other weapon than an idea, andat that such a
miserable one, that if it were true no world at all wouldbe conceivable
quite aside from the fact that man has never yet conquered Nature in
anything, but at most has caught hold of and tried to lift oneor another
corner of her immense gigantic veil of eternal riddles and secrets,that
in reality he invents nothing but only discovers everything, that hedoes
not dominate Nature, but has only risen on the basis of his knowledgeof
various laws and secrets of Nature to be lord over those other
livingcreatures who lack this knowledge-quite aside from all this, an
idea cannotovercome the preconditions for the development and being of
humanity, sincethe idea itself depends only on man. Without human beings
there is no humanidea in this world, therefore the idea as such is
always conditioned bythe presence of human beings and hence of all the
laws which created theprecondition for their existence.
not only that! Certain ideas are even tied up with certainmen. This
applies most of all to those ideas whose content originates, notin an
exact scientific truth, but in the world of emotion, or, as it isso
beautifully and clearly expressed today, reflects an 'inner
experience.'All these ideas, which have nothing to do with cold logic as
such, but representonly pure expressions of feeling, ethical
conceptions, etc., are chainedto the existence of men, to whose
intellectual imagination and creativepower they owe their existence.
Precisely in this case the preservationof these definite races and men
is the precondition for the existence ofthese ideas. Anyone, for
example, who really desired the victory of thepacifistic idea in this
world with all his heart would have to fight withall the means at his
disposal for the conquest of the world by the Germans;for, if the
opposite should occur, the last pacifist would die out withthe last
German, since the rest of the world has never fallen so deeplyas our own
people, unfortunately, has for this nonsense so contrary to Natureand
reason. Then, if we were serious, whether we liked it or not, we
wouldhave to wage wars in order to arrive at pacifism. This and nothing
elsewas what Wilson, the American world savior, intended, or so at least
ourGerman visionaries believed-and thereby his purpose was fulfilled.
actual fact the pacifistic-humane idea is perfectly all rightperhaps
when the highest type of man has previously conquered and subjectedthe
world to an extent that makes him the sole ruler of this earth. Thenthis
idea lacks the power of producing evil effects in exact proportionas its
practical application becomes rare and finally impossible.
Therefore,first struggle and then we shall see what can be done.l
Otherwise mankindhas passed the high point of its development and the
end is not the dominationof any ethical idea but barbarism and
consequently chaos. At this pointsomeone or other may laugh, but this
planet once moved through the etherfor millions of years without human
beings and it can do so again some dayif men forget that they owe their
higher existence, not to the ideas ofa few crazy ideologists, but to the
knowledge and ruthless application ofNature's stern and rigid laws.
we admire on this earth today-science and art, technologyand
inventions-is only the creative product of a few peoples and
originallyperhaps of one race. On them depends the existence of this
whole culture.If they perish, the beauty of this earth will sink into
the grave with them.
much the soil, for example, can influence men, the resultof the
influence will always be different depending on the races in
question.The low fertility of a living space may spur the one race to
the highestachievements; in others it will only be the cause of
bitterest poverty andfinal undernourishment with all its consequences.
The inner nature of peoplesis always determining for the manner in which
outward influences will beeffective. What leads the one to starvation
trains the other to hard work.
great cultures of the past perished only because the originallycreative
race died out from blood poisoning.
ultimate cause of such a decline was their forgetting thatall culture
depends on men and not conversely; hence that to preserve acertain
culture the man who creates it must be preserved. This preservationis
bound up with the rigid law of necessity and the right to victory ofthe
best and stronger in this world.
who want to live, let them fight, and those who do notwant to fight in
this world of eternal struggle do not deserve to live.
if this were hard-that is how it is ! Assuredly, howeverby far the
harder fate is that which strikes the man who thinks he can
overcomeNature, but in the last analysis only mocks her. Distress,
misfortune, anddiseases are her answer.
man who misjudges and disregards the racial laws actuallyforfeits the
happiness that seems destined to be his. He thwarts the triumphalmarch
of the best race and hence also the precondition for all human
progress,and remains, in consequence burdened with all the sensibility
of man, inthe animal realm of helpless misery.
is idle to argue which race or races were the original representativeof
human culture and hence the real founders of all that we sum up underthe
word 'humanity.' It is simpler to raise this question with regard tothe
present, and here an easy, clear answer results. All the human
culture,all the results of art, science, and technology that we see
before us today,are almost exclusively the creative product of the
Aryan. This very factadmits of the not unfounded inference that he alone
was the founder of allhigher humanity, therefore representing the
prototype of all that we understandby the word 'man.' He is the
Prometheus of mankind from whose bright foreheadthe divine spark of
genius has sprung at all times, forever kindling anewthat fire of
knowledge which illumined the night of silent mysteries andthus caused
man to climb the path to mastery over the other beings of thisearth.
Exclude him-and perhaps after a few thousand years darkness willagain
descend on the earth, human culture will pass, and the world turnto a
we were to divide mankind into three groups, the foundersof culture, the
bearers of culture, the destroyers of culture, only theAryan could be
considered as the representative of the first group. Fromhim originate
the foundations and walls of all human creation, and onlythe outward
form and color are determined by the changing traits of characterof the
various peoples. He provides the mightiest building stones and plansfor
all human progress and only the execution corresponds to the natureof
the varying men and races. In a few decades, for example, the entireeast
of Asia will possess a culture whose ultimate foundation will be
Hellenicspirit and Germanic technology, just as much as in Europe. Only
the outwardform-in part at least-will bear the features of Asiatic
character. It isnot true, as some people think, that Japan adds European
technology to itsculture; no, European science and technology are
trimmed with Japanese characteristics.The foundation of actual life is
no longer the special Japanese culture,although it determines the color
of life-because outwardly, in consequenceof its inner difference, it is
more conspicuous to the European-but thegigantic scientific-technical
achievements of Europe and America; that is,of Aryan peoples. Only on
the basis of these achievements can the Orientfollow general human
progress. They furnish the basis of the struggle fordaily bread, create
weapons and implements for it, and only the outwardform is gradually
adapted to Japanese character.
beginning today all further Aryan influence on Japan shouldstop,
assuming that Europe and America should perish, Japan's present risein
science and technology might continue for a short time; but even in afew
years the well would dry up, the Japanese special character would
gain,but the present culture would freeze and sink back into the slumber
fromwhich it was awakened seven decades ago by the wave of Aryan
culture. Therefore,just as the present Japanese development owes its
life to Aryan origin,long ago in the gray past foreign influence and
foreign spirit awakenedthe Japanese culture of that time. The best proof
of this is furnished bythe fact of its subsequent sclerosis and total
petrifaction. This can occurin a people only when the original creative
racial nucleus has been lost,or if the external influence which
furnished the impetus and the materialfor the first development in the
cultural field was later lacking. But ifit iS established that a people
receives the most essential basic materialsof its culture from foreign
races, that it assimilates and adapts them,and that then, if further
external influence is lacking, it rigidifies againand again, such a race
may be designated as culture-bearing,' but neveras 'culture-creating.'
An examination of the various peoples from this standpointpoints to the
fact that practically none of them were originally culture-founding,but
almost always culture-bearing.
the following picture of their development alwaysresults:
races-often absurdly small numerically-subject foreignpeoples, and then,
stimulated by the special living conditions of the newterritory
(fertility, climatic conditions, etc.) and assisted by the multitudeof
lower-type beings standing at their disposal as helpers, develop
theintellectual and organizational capacities dormant within them. Often
ina few millenniums or even centuries they create cultures which
originallybear all the inner characteristics of their nature, adapted to
the above-indicatedspecial qualities of the soil and subjected beings.
In the end, however,the conquerors transgress against the principle of
blood purity, to whichthey had first adhered; they begin to mix with the
subjugated inhabitantsand thus end their own existence; for the fall of
man in paradise has alwaysbeen followed by his expulsion.
a thousand years and more, the last visible trace of theformer master
people is often seen in the lighter skin color which its bloodleft
behind in the subjugated race, and in a petrified culture which ithad
originally created. For, once the actual and spiritual conqueror
losthimself in the blood of the subjected people, the fuel for the torch
ofhuman progress was lost! Just as, through the blood of the former
masters,the color preserved a feeble gleam in their memory, likewise the
night ofcultural life is gently illumined by the remaining creations of
the formerlight-bringers. They shine through all the returned barbarism
and too ofteninspire the thoughtless observer of the moment with the
opinion that hebeholds the picture of the present people before him,
whereas he is onlygazing into the mirror of the past.
is then possible that such a people will a second time, oreven more
often in the course of its history, come into contact with therace of
those who once brought it culture, and the memory of former
encounterswill not necessarily be present. Unconsciously the remnant of
the formermaster blood will turn toward. the new arrival, and what was
first possibleonly by compulsion can now succeed through the people's
own will. A newcultural wave makes its entrance and continues until
those who have broughtit are again submerged in the blood of foreign
It will be the task of a future cultural and world history to carry on
researchesin this light and not to stifle in the rendition of external
facts, as isso often, unfortunately, the case with our present
mere sketch of the development of 'culture-bearing' nationsgives a
picture of the growth, of the activity, and-the decline-of the
trueculture-founders of this earth, the Aryans themselves.
in daily life the so-called genius requires a special cause,indeed,
often a positive impetus, to make him shine, likewise the genius-racein
the life of peoples. In the monotony of everyday life even
significantmen often seem insignificant, hardly rising above the average
of their environment;as soon, however, as they are approached by a
situation in which otherslose hope or go astray, the genius rises
manifestly from the inconspicuousaverage child, not seldom to the
amazement of all those who had hithertoseen him in the pettiness of
bourgeois life-and that is why the prophetseldom has any honor in his
own country. Nowhere have we better occasionto observe this than in war.
From apparently harmless children, in difficulthours when others lose
hope, suddenly heroes shoot up with death-defyingdetermination and an
icy cool presence of minds If this hour of trial hadnot come, hardly
anyone would ever have guessed that a young hero was hiddenin this
beardless boy. It nearly always takes some stimulus to bring thegenius
on the scene. The hammer-stroke of Fate which throws one man to
theground suddenly strikes steel in another, and when the shell of
everydaylife is broken, the previously hidden kernel lies open before
the eyes ofthe astonished world. The world then resists and does not
want to believethat the type which is apparently identical with it is
suddenly a very differentbeing; a process which is repeated with every
eminent son of man.
an inventor, for example, establishes his fame only onthe day of his
invention, it is a mistake to think that genius as such enteredinto the
man only at this hour-the spark of genius exists in the brain ofthe
truly creative man from the hour of his birth. True genius is
alwaysinborn and never cultivated, let alone learned.
already emphasized, this applies not only to the individualman but also
to the race. Creatively active peoples always have a fundamentalcreative
gift, even if it should not be recognizable to the eyes of
superficialobservers. Here, too, outward recognition is possible only in
consequenceof accomplished deeds, since the rest of the world is not
capable of recognizinggenius in itself, but sees only its visible
manifestations in the form ofinventions, discoveries, buildings,
pictures, etc.; here again it oftentakes a long time before the world
can fight its way through to this knowledge.Just as in the life of the
outstanding individual, genius or extraordinaryability strives for
practical realization only when spurred on by specialoccasions, likewise
in the life of nations the creative forces and capacitieswhich are
present can often be exploited only when definite preconditionsinvite.
see this most distinctly in connection with the race whichhas been and
is the bearer of human cultural development-the Aryans. Assoon as Fate
leads them toward special conditions, their latent abilitiesbegin to
develop in a more and more rapid sequence and to mold themselvesinto
tangible forms. The cultures which they found in such cases are
nearlyalways decisively determined by the existing soil, the given
climate, and-thesubjected people. This last item, to be sure, is almost
the most decisive.The more primitive the technical foundations for a
cultural activity, themore necessary is the presence of human helpers
who, organizationally assembledand employed, must replace the force of
the machine. Without this possibilityof using lower human beings, the
Aryan would never have been able to takehis first steps toward his
future culture; just as without the help of varioussuitable beasts which
he knew how to tame, he would not have arrived ata technology which is
now gradually permitting him to do without these beasts.The saying, 'The
Moor has worked off his debt, the Moor can go,' unfortunatelyhas only
too deep a meaning. For thousands of years the horse had to serveman and
help him lay the foundations of a development which now, in
consequenceof the motor car, is making the horse superfluous. In a few
years his activitytrill have ceased, but without his previous
collaboration man might havehad a hard time getting where he is today.
for the formation of higher cultures the existence oflower human types
was one of the most essential preconditions, since theyalone were able
to compensate for the lack of technical aids without whicha higher
development is not conceivable. It is certain that the first cultureof
humanity was based less on the tamed animal than on the use of
after the enslavement of subjected races did the same fatestrike beasts,
and not the other way around, as some people would like tothink. For
first the conquered warrior drew the plow-and only after himthe horse.
Only pacifistic fools can regard this as a sign of human
depravity,failing to realize that this development had to take place in
order to reachthe point where today these sky-pilots could force their
drivel on the world.
progress of humanity is like climbing an endless ladder;it is impossible
to climb higher without first taking the lower steps. Thus,the Aryan had
to take the road to which reality directed him and not theone that would
appeal to the imagination of a modern pacifist. The roadof reality is
hard and difficult, but in the end it leads where our friendwould like
to bring humanity by dreaming, but unfortunately removes morethan
it is no accident that the first cultures arose in placeswhere the
Aryan, in his encounters with lower peoples, subjugated them andbent
them to his will. They then became the first technical instrument inthe
service of a developing culture.
the road which the Aryan had to take was clearly markedout As a
conqueror he subjected the lower beings and regulated their
practicalactivity under his command, according to his will and for his
aims. Butin directing them to a useful, though arduous activity, he not
only sparedthe life of those he subjected; perhaps he gave them a fate
that was betterthan their previous so-called 'freedom.' As long as he
ruthlessly upheldthe master attitude, not only did he really remain
master, but also thepreserver and increaser of culture. For culture was
based exclusively onhis abilities and hence on his actual survival. As
soon as the subjectedpeople began to raise themselves up and probably
approached the conquerorin language, the sharp dividing wall between
master and servant fell. TheAryan gave up the purity of his blood and,
therefore, lost his sojourn inthe paradise which he had made for
himself. He became submerged in the racialmixture, and gradually, more
and more, lost his cultural capacity, untilat last, not only mentally
but also physically, he began to resemble thesubjected aborigines more
than his own ancestors. For a time he could liveon the existing cultural
benefits, but then petrifaction set in and he fella prey to oblivion.
cultures and empires collapsed to make place for new formations.
mixture and the resultant drop in the racial level isthe sole cause of
the dying out of old cultures; for men do not perish asa result of lost
wars, but by the loss of that force of resistance whichis contained only
in pure blood.
who are not of good race in this world are chaff.
all occurrences in world history are only the expressionof the races'
instinct of self-preservation, in the good or bad sense.
question of the inner causes of the Aryan's importance canbe answered to
the effect that they are to be sought less in a natural instinctof
self-preservation than in the special type of its expression. The willto
live, subjectively viewed, is everywhere equal and different only inthe
form of its actual expression. In the most primitive living creaturesthe
instinct of self-preservation does not go beyond concern for their
ownego. Egoism, as we designate this urge, goes so far that it even
embracestime; the moment itself claims everything, granting nothing to
the cominghours. In this condition the animal lives only for himself,
seeks food onlyfor his present hunger, and fights only for his own life.
As long as theinstinct of self-preservation expresses itself in this
way, every basisis lacking for the formation of a group, even the most
primitive form offamily. Even a community between male and female beyond
pure mating, demandsan extension of the instinct of self-preservation,
since concern and strugglefor the ego are now directed toward the second
party; the male sometimesseeks food for the female, too, but for the
most part both seek nourishmentfor the young. Nearly always one comes to
the defense of the other, andthus the first, though infinitely simple,
forms of a sense of sacrificeresult. As soon as this sense extends
beyond the narrow limits of the family,the basis for the formation of
larger organisms and finally formal statesis created.
the lowest peoples of the earth this quality is present onlyto a very
slight extent, so that often they do not go beyond the formationof the
family. The greater the readiness to subordinate purely
personalinterests, the higher rises the ability to establish
self-sacrificing will to give one's personal labor andif necessary one's
own life for others is most strongly developed in theAryan. The Aryan is
not greatest in his mental qualities as such, but inthe extent of his
willingness to put all his abilities in the service ofthe community. In
him the instinct of self-preservation has reached thenoblest form, since
he willingly subordinates his own ego to-the life ofthe community and,
if the hour demands, even sacrifices it.
in his intellectual gifts lies the source of the Aryan'scapacity for
creating and building culture. If he had just this alone, hecould only
act destructively, in no case could he organize; for the
innermostessence of all organization requires that the individual
renounce puttingforward his personal opinion and interests and sacrifice
both in favor ofa larger group. Only byway of this general community
does he again recoverhis share. Now, for example, he no longer works
directly for himself, butwith his activity articulates himself with the
community, not only for hisown advantage, but for the advantage of all.
The most wonderful elucidationof this attitude is provided by his word
'work,' by which he does not meanan activity for maintaining life in
itself, but exclusively a creative effortthat does not conflict with the
interests of the community. Otherwise hedesignates human activity, in so
far as it serves the instinct of self-preservationwithout consideration
for his fellow men, as theft, usury, robbery, burglary,etc.
state of mind, which subordinates the interests of theego to the
conservation of the community, is really the first premise forevery
truly human culture. From it alone can arise all the great works
ofmankind, which bring the founder little reward, but the richest
blessingsto posterity. Yes from it alone can we understand how so many
are able tobear up faithfully under a scanty life which imposes on them
nothing butpoverty and frugality, but gives the community the
foundations of its existence.Every worker, every peasant, every
inventor, official, etc., who works withoutever being able to achieve
any happiness or prosperity for himself, is arepresentative of this
lofty idea, even if the deeper meaning of his activityremains hidden in
applies to work as the foundation of human sustenance andall human
progress is true to an even greater degree for the defense ofman and his
culture. In giving one's own life for the existence of the communitylies
the crown of all sense of sacrifice. It is this alone that preventswhat
human hands have built from being overthrown by human hands or
own German language possesses a word which magnificentlydesignates this
kind of activity: Pflichterfullung (fulfillment of duty);it means not to
be self-sufficient but to serve the community.
basic attitude from which such activity arises, we call-todistinguish it
from egoism and selfishness-idealism. By this we understandonly the
individual's capacity to make sacrifices for the community, forhis
necessary it is to keep realizing that idealism does notrepresent a
superfluous expression of emotion, but that in truth it hasbeen, is, and
will be, the premise for what we designate as human culture,yes, that it
alone created the concept of 'man' It is to this inner attitudethat the
Aryan owes his position in this world, and to it the world owesman; for
it alone formed from pure spirit the creative force which, by aunique
pairing of the brutal fist and the intellectual genius, created
themonuments of human culture.
his idealistic attitude all, even the most dazzlingfaculties of the
intellect, would remain mere intellect as such
outward appearance without inner value, and never creative force.
since true idealism is nothing but the subordination ofthe interests and
life of the individual to the community, and this in turnis the
precondition for the creation of organizational forms of all kinds,it
corresponds in its innermost depths to the ultimate will of Nature.
Italone leads men to voluntary recognition of the privilege of force and
strength,and thus makes them into a dust particle of that order which
shapes andforms the whole universe.
purest idealism is unconsciously equivalent to the deepestknowledge.
correct this is, and how little true idealism has to dowith playful
flights of the imagination, can be seen at once if we let theunspoiled
child, a healthy boy, for example, judge. The same boy who feelslike
throwing up I when he hears the tirades of a pacifist 'idealist' isready
to give his young life for the ideal of his nationality.
the instinct of knowledge unconsciously obeys the deepernecessity of the
preservation of the species, if necessary at the cost ofthe individual,
and protests against the visions of the pacifist windbagwho in reality
is nothing but a cowardly, though camouflaged, egoist, transgressingthe
laws of development; for development requires willingness on the partof
the individual to sacrifice himself for the community, and not the
sicklyimaginings of cowardly know-it-alls and critics of Nature.
therefore, at times when the ideal attitude threatensto disappear, we
can at once recognize a diminution of that force whichforms the
community and thus creates the premises of culture. As soon asegoism
becomes the ruler of a people, the bands of order are loosened andin the
chase after their own happiness men fall from heaven into a realhell.
even posterity forgets the men who have only served theirown advantage
and praises the heroes who have renounced their own happiness.
The mightiest counterpart to the Aryan is
represented by theJew. In hardly any people in the world is the instinct
of self-preservationdeveloped more strongly than in the so-called
'chosen.' Of this, the merefact of the survival of this race may be
considered the best proof. Whereis the people which in the last two
thousand years has been exposed to soslight changes of inner
disposition, character, etc., as the Jewish people?What people, finally,
has gone through greater upheavals than this one-andnevertheless issued
from the mightiest catastrophes of mankind unchanged?What an infinitely
tough will to live and preserve the species speaks fromthese facts !
The mental qualities of the Jew have
been schooled in the courseof many centuries. Today he passes as
'smart,' and this in a certain sensehe has been at all times. But his
intelligence is not the result of hisown development, but of visual
instruction through foreigners. For the humanmind cannot climb to the
top without steps; for every step upward he needsthe foundation of the
past, and this in the comprehensive sense in whichit can be revealed
only in general culture. All thinking is based only insmall part on
man's own knowledge, and mostly on the experience of the -timethat has
preceded. The general cultural level provides the individual man,without
his noticing it as a rule, with such a profusion of preliminaryknowledge
that, thus armed, he can more easily take further steps of hisown. The
boy of today, for example, grows up among a truly vast number
oftechnical acquisitions of the last centuries, so that he takes for
grantedand no longer pays attention to much that a hundred years ago was
a riddleto even the greatest minds, although for following and
understanding ourprogress in the field in question it is of decisive
importance to him. Ifa very genius from the twenties of the past century
should suddenly leavehis grave today, it would be harder for him even
intellectually to findhis way in the present era than for an average boy
of fifteen today. Forhe would lack all the infinite preliminary
education which our present contemporaryunconsciously, so to speak,
assimilates while growing up amidst the manifestationsof our present
Since the Jew-for reasons which will at
once become apparent-wasnever in possession of a culture of his own, the
foundations of his intellectualwork were always provided by others. His
intellect at all times developedthrough the cultural world surrounding
The reverse process never took place.
For if the Jewish people's instinct of
self-preservation isnot smaller but larger than that of other peoples,
if his intellectual facultiescan easily arouse the impression that they
are equal to the intellectualgifts of other races, he lacks completely
the most essential requirementfor a cultured people, the idealistic
In the Jewish people the will to
self-sacrifice does not gobeyond the individual's naked instinct of
self-preservation. Their apparentlygreat sense of solidarity is based on
the very primitive herd instinct thatis seen in many other living
creatures in this world. It is a noteworthyfact that the herd instinct
leads to mutual support only as long as a commondanger makes this seem
useful or inevitable. The same pack of wolves whichhas just fallen on
its prey together disintegrates when hunger abates intoits individual
beasts. The same is true of horses which try to defend themselvesagainst
an assailant in a body, but scatter again as soon as the dangeris past.
It is similar with the Jew. His sense of
sacrifice is only apparent.It exists only as long as the existence of
the individual makes it absolutelynecessary. However, as soon as the
common enemy is conquered, the dangerthreatening all averted and the
booty hidden, the apparent harmony of the Jews among themselves ceases,
again making way for their old causal tendencies. The Jew is only united
when a common danger forces him to be or a commonbooty entices him; if
these two grounds are lacking, the qualities of thecrassest egoism come
into their own, and in the twinkling of an eye theunited people turns
into a horde of rats, fighting bloodily among themselves.
If the Jews were alone in this world,
they would stifle in filthand offal; they would try to get ahead of one
another in hate-filled struggleand exterminate one another, in so far as
the absolute absence of all senseof self-sacrifice, expressing itself in
their cowardice, did not turn battleinto comedy here too.
it is absolutely wrong to infer any ideal sense of sacrificein the Jews
from the fact that they stand together in struggle, or, betterexpressed,
in the plundering of their fellow men.
again the Jew is led by nothing but the naked egoism ofthe individual.
is why the Jewish state-which should be the living organismfor
preserving and increasing a race-is completely unlimited as to
territory.For a state formation to have a definite spatial setting
always presupposesan idealistic attitude on the part of the state-race,
and especially a correctinterpretation of the concept of work. In the
exact measure in which thisattitude is lacking, any attempt at forming,
even of preserving, a spatiallydelimited state fails. And thus the basis
on which alone culture can ariseis lacking.
the Jewish people, despite all apparent intellectual qualities,is
without any true culture, and especially without any culture of its
own.For what sham culture the Jew today possesses is the property of
other peoples,and for the most part it is ruined in his hands.
judging the Jewish people's attitude on the question of humanculture,
the most essential characteristic we must always bear in mind isthat
there has never been a Jewish art and accordingly there is none
todayeither; that above all the two queens of all the arts, architecture
andmusic, owe nothing original to the Jews. What they do accomplish in
thefield of art is either patchwork or intellectual theft. Thus, the Jew
lacksthose qualities which distinguish the races that are creative and
what an extent the Jew takes over foreign culture, imitatingor rather
ruining it, can be seen from the fact that he is mostly foundin the art
which seems to require least original invention, the art of acting.But
even here, in reality, he is only a ' juggler,' or rather an ape;
foreven here he lacks the last touch that is required for real
greatness; evenhere he is not the creative genius, but a superficial
imitator, and allthe twists and tricks that he uses are powerless to
conceal the inner lifelessnessof his creative gift. Here the Jewish
press most lovingly helps him alongby raising such a roar of hosannahs
about even the most mediocre bungler,just so long as he is a Jew, that
the rest of the world actually ends upby thinking that they have an
artist before them, while in truth it is onlya pitiful comedian.
the Jew possesses no culture-creating force of any sort,since the
idealism, without which there is no true higher development ofman, is
not present in him and never was present. Hence his intellect willnever
have a constructive effect, but will be destructive, and in very
rarecases perhaps will at most be stimulating, but then as the prototype
ofthe ' force which always wants evil and nevertheless creates good.'
Notthrough him does any progress of mankind occur, but in spite of him.
the Jew never possessed a state with definite territoriallimits and
therefore never called a culture his own, the conception arosethat this
was a people which should be reckoned among the ranks of the nomads.This
is a fallacy as great as it is dangerous. The nomad does possess
adefinitely limited living space, only he does not cultivate it like a
sedentarypeasant, but lives from the yield of his herds with which he
wanders aboutin his territory. The outward reason for this is to be
found in the smallfertility of a soil which simply does not permit of
settlement. The deepercause, however, lies in the disparity between the
technical culture of anage or people and the natural poverty of a living
space. There are territoriesin which even the Aryan is enabled only by
his technology, developed inthe course of more than a thousand years, to
live in regular settlements,to master broad stretches of soil and obtain
from it the requirements oflife. If he did not possess this technology,
either he would have to avoidthese territories or likewise have to
struggle along as a nomad in perpetualwandering, provided that his
thousand-year-old education and habit of settledresidence did not make
this seem simply unbearable to him. We must bearin mind that in the time
when the American continent was being opened up,numerous Aryans fought
for their livelihood as trappers, hunters, etc.,and often in larger
troops with wife and children, always on the move, sothat their
existence was completely like that of the nomads. But as soonas their
increasing number and better implements permitted them to clearthe wild
soil and make a stand against the natives, more and more
settlementssprang up in the land.
the Aryan was also first a nomad, settling in the courseof time, but for
that very reason he was never a Jew! No, the Jew is nonomad; for the
nomad had also a definite attitude toward the concept ofwork which could
serve as a basis for his later development in so far asthe necessary
intellectual premises were present. In him the basic idealisticview is
present, even if in infinite dilution, hence in his whole beinghe may
seem strange to the Aryan peoples, but not unattractive. In the
Jew,however, this attitude is not at all present; for that reason he was
nevera nomad, but only and always a parasite in the body of other
peoples. Thathe sometimes left his previous living space has nothing to
do with his ownpurpose, but results from the fact that from time to time
he was thrownout by the host nations he had misused. His spreading is a
typical phenomenonfor all parasites; he always seeks a new feeding
ground for his race.
however, has nothing to do with nomadism, for the reasonthat a Jew never
thinks of leaving a territory Ěhat he has occupied,but remains where he
is, and he sits so fast that even by force it is veryhard to drive him
out. His extension to ever-new countries occurs only inthe moment in
which certain conditions for his existence are there present,without
which- unlike the nomad-he would not change his residence. He isand
remains the typical parasite, a sponger who like a noxious bacilluskeeps
spreading as soon as a favorable medium invites him. And the effectof
his existence is also like that of spongers: wherever he appears,
thehost people dies out after a shorter or longer period.
the Jew of all times has lived in the states of otherpeoples, and there
formed his own state, which, to be sure, habitually sailedunder the
disguise of 'religious community' as long as outward circumstancesmade a
complete revelation of his nature seem inadvisable. But as soon ashe
felt strong enough to do without the protective cloak, he always
droppedthe veil and suddenly became what so many of the others
previously did notwant to believe and see: the Jew.
Jew's life as a parasite in the body of other nations andstates explains
a characteristic which once caused Schopenhauer, as hasalready been
mentioned, to call him the 'great master in lying.' Existenceimpels the
Jew to lies and to lie perpetually, just as it compels the inhabitantsof
the northern countries to wear warm clothing.
life within other peoples can only endure for any lengthof time if he
succeeds in arousing the opinion that he is not a.people buta 'religious
community,' though of a special sort.
this is the first great lie.
order to carry on his existence as a parasite on other peoples,he is
forced to deny his inner nature. The more intelligent the individualJew
is, the more he will succeed in this deception. Indeed, things can goso
far that large parts of the host people will end by seriously
believingthat the Jew is really a Frenchman or an Englishman, a German
or an Italian,though of a special religious faith. Especially state
authorities, whichalways seem animated by the historical fraction of
wisdom, most easily falla victim to this infinite deception. Independent
thinking sometimes seemsto these circles a true sin against holy
advancement, so that we may notbe surprised if even today a Bavarian
state ministry, for example, stillhas not the faintest idea that the
Jews are members of a people and notof a ' religion' though a glance at
the Jew's own newspapers should indicatethis even to the most modest
mind. The Jewish Echo is not yet an officialorgan, of course, and
consequently is unauthoritative as far as the intelligenceof one of
these government potentates is concerned.
Jew has always been a people with definite racial characteristicsand
never a religion; only in order to get ahead he early sought for a
meanswhich could distract unpleasant attention from his person. And what
wouldhave been more expedient and at the same time more innocent than
the 'embezzled'concept of a religious community? For here, too,
everything is borrowedor rather stolen. Due to his own original special
nature, the Jew cannotpossess a religious institution, if for no other
reason because he lacksidealism in any form, and hence belief in a
hereafter is absolutely foreignto him. And a religion in the Aryan sense
cannot be imagined which lacksthe conviction of survival after death in
some form. Indeed, the Talmudis not a book to prepare a man for the
hereafter, but only for a practicaland profitable life in this world.
Jewish religious doctrine consists primarily in prescriptionsfor keeping
the blood of Jewry pure and for regulating the relation of Jewsamong
themselves, but even more with the rest of the world; in other
words,with non-Jews. But even here it is by no means ethical problems
that areinvolved, but extremely modest economic ones. Concerning the
moral valueof Jewish religious instruction, there are today and have
been at all timesrather exhaustive studies (not by Jews; the drivel of
the Jews themselveson the subject is, of course, adapted to its purpose)
which make this kindof religion seem positively monstrous according to
Aryan conceptions. Thebest characterization is provided by the product
of this religious education,the Jew himself. His life is only of this
world, and his spirit is inwardlyas alien to true Christianity as his
nature two thousand years previouswas to the great founder of the new
doctrine. Of course, the latter madeno secret of his attitude toward the
Jewish people, and when necessary heeven took to the whip to drive from
the temple of the Lord this adversaryof all humanity, who then as always
saw in religion nothing but an instrumentfor his business existence. In
return, Christ was nailed to the cross, whileour present-day party
Christians debase themselves to begging for Jewishvotes at elections and
later try to arrange political swindles with atheisticJewish parties-and
this against their own nation.
this first and greatest lie, that the Jews are not a racebut a religion,
more and more lies are based in necessary consequence. Amongthem is the
lie with regard to the language of the Jew. For him it is nota means for
expressing his thoughts, but a means for concealing them. Whenhe speaks
French, he thinks Jewish, and while he turns out German verses,in his
life he only expresses the nature of his nationality. As long asthe Jew
has not become the master of the other peoples, he must speak
theirlanguages whether he likes it or not, but as soon as they became
his slaves,they would all have to learn a universal language (Esperanto,
for instance!),so that by this additional means the Jews could more
easily dominate them!
what an extent the whole existence of this people is basedon a
continuous lie is shown incomparably by the Protocols of the Wise Menof
Zion, so infinitely hated by the Jews. They are based on a forgery,
theFrankfurter Zeitung moans and screams once every week: the best proof
thatthey are authentic. What many Jews may do unconsciously is here
consciouslyexposed. And that is what matters. It is completely
indifferent from whatJewish brain these disclosures originate; the
important thing is that withpositively terrifying certainty they reveal
the nature and activity of theJewish people and expose their inner
contexts as well as their ultimatefinal aims. The best criticism applied
to them, however, is reality. Anyonewho examines the historical
development of the last hundred years from thestandpoint of this book
will at once understand the screaming of the Jewishpress. For once this
book has become the common property of a people, theJewish menace may be
considered as broken.
best way to know the Jew is to study the road which he hastaken within
the body of other peoples in the course of the centuries. Itsuffices to
follow this up in only one example, to arrive at the
necessaryrealizations. As his development has always and at all times
been the same,just as that of the peoples corroded by him has also been
the same, it isadvisable in such an examination to divide his
development into definitesections which in this case for the sake of
simplicity I designate alphabetically.The first Jews came to ancient
Germany in the course of the advance of theRomans, and as always they
came as merchants. In the storms of the migrations,however, they seem to
have disappeared again, and thus the time of the firstGermanic state
formation may be viewed as the beginning of a new and thistime lasting
Jewification of Central and Northern Europe. A developmentset in which
has always been the same or similar wherever the Jews encounteredAryan
With the appearance of the first fixed settlement, the Jewis suddenly
'at hand.' He comes as a merchant and at first attaches littleimportance
to the concealment of his nationality. He is still a Jew, partlyperhaps
among other reasons because the outward racial difference betweenhimself
and the host people is too great, his linguistic knowledge stilltoo
small, and the cohesion of the host people too sharp for him to dareto
try to appear as anything else than a foreign merchant. With his
dexterityand the inexperience of his host people, the retention of his
characteras a Jew represents no disadvantage for him, but rather an
advantage; thestranger is given a friendly reception.
Gradually he begins slowly to become active in economiclife, not as a
producer, but exclusively as a middleman. With his thousand-year-oldmercantile
dexterity he is far superior to the still helpless, and aboveall
boundlessly honest, Aryans, so that in a short time commerce threatensto
become his monopoly. He begins to lend money and as always at
usuriousinterest. As a matter of fact, he thereby introduces interest.
The dangerof this new institution is not recognized at first, but
because of its momentaryadvantages is even welcomed.
The Jew has now become a steady resident; that is, he settlesspecial
sections of the cities and villages and more and more constitutesa state
within a state. He regards commerce as well as all financial
transactionsas his own special privilege which he ruthlessly exploits.
Finance and commerce have become his complete monopoly.His usurious
rates of interest finally arouse resistance, the rest of hisincreasing
effrontery indignation, his wealth envy. The cup is full to
overflowingwhen he draws the soil into the sphere of his commercial
objects and degradesit to the level of a commodity to be sold or rather
traded. Since he himselfnever cultivates the soil, but regards it only
as a property to be exploitedon which the peasant can well remain,
though amid the most miserable extortionson the part of his new master,
the aversion against him gradually increasesto open hatred. His
blood-sucking tyranny becomes so great that excessesagainst him occur.
People begin to look at the foreigner more and more closelyand discover
more and more repulsive traits and characteristics in him untilthe cleft
times of the bitterest distress, fury against him finallybreaks out, and
the plundered and ruined masses begin to defend themselvesagainst the
scourge of God. In the course of a few centuries they have cometo know
him, and now they feel that the mere fact of his existence is asbad as
Now the Jew begins to reveal his true qualities. With repulsiveflattery
he approaches the governments, puts his money to work, and in thisway
always manages to secure new license to plunder his victims. Even
thoughthe rage of the people sometimes flares high against the eternal
blood-sucker,it does not in the least prevent him from reappearing in a
few years inthe place he had hardly left and beginning the old life all
over again.No persecution can deter him from his type of human
exploitation, none candrive him away; after every persecution he is back
again in a short time,and just the same as before.
prevent the very worst, at least, the people begin to withdrawthe soil
from his usurious hands by making it legally impossible for himto
Proportionately as the power of the princes begins to mount,he pushes
closer and closer to them. He begs for ' patents ' and
'privileges,'which the lords, always in financial straits, are glad to
give him for suitablepayment. However much this may cost him, he
recovers the money he has spentin a few years through interest and
compound interest. A true blood-suckerthat attaches himself to the body
of the unhappy people and cannot be pickedoff until the princes
themselves again need money and with their own exaltedhand tap off the
blood he has sucked from them.
game is repeated again and again, and in it the role ofthe so-called
'German princes' is just as miserable as that of the Jewsthemselves.
These lords were really God's punishment for their beloved peoplesand
find their parallels only in the various ministers of the present time.
is thanks to the German princes that the German nation wasunable to
redeem itself for good from the Jewish menace. In this, too,
unfortunately,nothing changed as time went on; all they obtained from
the Jew was thethousandfold reward for the sins they had once committed
against their peoples.They made a pact with the devil and landed in
And so, his ensnarement of the princes leads to their ruin.Slowly but
surely their relation to the peoples loosens in the measure inwhich they
cease to serve the people's interests and instead become mereexploiters
of their subjects. The Jew well knows what their end will beand tries to
hasten it as much as possible. He himself adds to their financialstraits
by alienating them more and more from their true tasks, by
crawlingaround them with the vilest flattery, by encouraging them in
vices, andthus making himself more and more indispensable to them. With
his deftness,or rather unscrupulousness, in all money matters he is able
to squeeze,yes, to grind, more and more money out of the plundered
subjects, who inshorter and shorter intervals go the way of all flesh.
Thus every courthas its 'court Jew'-as the monsters are called who
torment the 'belovedpeople' to despair and prepare eternal pleasures for
the princes. Who thencan be surprised that these ornaments of the human
race ended up by beingornamented, or rather decorated, in the literal
sense, and rose to the hereditarynobility, helping not only to make this
institution ridiculous, but evento poison it?
it goes without saying, he can really make use of his positionfor his
he needs only to have himself baptized to possess himselfof all the
possibilities and rights of the natives of the country. Not seldomhe
concludes this deal to the joy of the churches over the son they havewon
and of Israel over the successful swindle.
Within Jewry a change now begins to take place. Up tillnow they have
been Jews; that is, they attach no importance to appearingto be
something else, which they were unable to do, anyway, because of thevery
distinct racial characteristics on both sides. At the time of
Frederickthe Great it still entered no one's head to regard the Jew as
anything elsebut a 'foreign' people, and Goethe was still horrified at
the thought thatin future marriage between Christians and Jews would no
longer be forbiddenby law. And Goethe, by God, was no reactionary, let
alone a helot; I whatspoke out of him was only the voice of the blood
and of reason. Thus-despiteall the shameful actions of the courts-the
people instinctively saw in theJew a foreign element and took a
corresponding attitude toward him.
now all this was to change. In the course of more than athousand years
he has learned the language of the host people to such anextent that he
now thinks he can venture in future to emphasize his Judaismless and
place his 'Germanism' more in the foreground; for ridiculous,
nay,insane, as it may seem at first, he nevertheless has the effrontery
to turn'Germanic,' in this case a 'German.' With this begins one of the
most infamousdeceptions that anyone could conceive of. Since of
Germanism he possessesreally nothing but the art of stammering its
language -and in the most frightfulway-but apart from this has never
mixed with the Germans, his whole Germanismrests on the language alone.
Race, however, does not lie in the language,but exclusively in the
blood, which no one knows better than the Jew, whoattaches very little
importance to the preservation of his language, butall importance to
keeping his blood pure. A man can change his languagewithout any
trouble-that is, he can use another language; but in his newlanguage he
will express the old ideas; his inner nature is not changed.This is best
shown by the Jew who can speak a thousand languages and
neverthelessremains a Jew. His traits of character have remained the
same, whether twothousand years ago as a grain dealer in Ostia, speaking
Roman, or whetheras a flour profiteer of today, jabbering German with a
Jewish accent. Itis always the same Jew. That this obvious fact is not
understood by a ministerialsecretary or higher police official is also
self-evident, for there is scarcelyany creature with less instinct and
intelligence running around in the worldtoday than these servants of our
present model state authority.
reason why the Jew decides suddenly to become a 'German' is obvious. He
feels that the power of the princes is slowly totteringand therefore
tries at an early time to get a platform beneath his feet.Furthermore,
his financial domination of the whole economy has advancedso far that
without possession of all 'civil' rights he can no longer supportthe
gigantic edifice, or at any rate, no further increase of his influenceis
possible. And he desires both of these; for the higher he climbs,
themore alluring his old goal that was once promised him rises from the
veilof the past, and with feverish avidity his keenest minds see the
dream ofworld domination tangibly approaching. And so his sole effort is
directedtoward obtaining full possession of 'civil' rights.
is the reason for his emancipation from the ghetto.
So from the court Jew there-gradually develops the people'sJew, which
means, of course: the Jew remains as before in the entourageof the high
lords; in fact,-he tries to push his way even more into theircircle; but
at the same time another part of his race makes friends withthe '
beloved people. ' If we consider how greatly he has sinned againstthe
masses in the course of the centuries, how he has squeezed and
suckedtheir blood again and again; if furthermore, we consider how the
peoplegradually learned to hate him for this, and ended up by regarding
his existenceas nothing but a punishment of Heaven for the other
peoples, we can understandhow hard this shift must be for the Jew. Yes,
it is an arduous task suddenlyto present himself to his flayed victims
as a 'friend of mankind.'
therefore, he goes.about making up to the people forhis previous sins
against them. He begins his career as the 'benefactor'of mankind. Since
his new benevolence has a practical foundation, he cannotvery well
adhere to the old Biblical recommendation, that the left handshould not
know what the right hand giveth; no, whether he likes it or not,he must
reconcile himself to letting as many people as possible know howdeeply
he feels the sufferings of the masses and all the sacrifices thathe
himself is making to combat them. With this 'modesty ' which is inbornin
him, he blares out his merits to the rest of the world until people
reallybegin to believe in them. Anyone who does not believe in them is
doing hima bitter injustice. In a short time he begins to twist things
around tomake it look as if all the injustice in the world had always
been done tohim and not the other way around. The very stupid believe
this and thenthey just can't help but pity the poor 'unfortunate.'
addition, it should be remarked here that the Jew, despiteall his love
of sacrifice, naturally never becomes personally impoverished.He knows
how to manage; sometimes, indeed, his charity is really comparableto
fertilizer, which is not strewn on the field for love of the field,
butwith a view to the farmer's own future benefit. In any case, everyone
knowsin a comparatively short time that the Jew has become a 'benefactor
andfriend of mankind.' What a strange transformation!
what is more or less taken for granted in others arousesthe greatest
astonishment and in many distinct admiration for this veryreason. So it
happens that he gets much more credit for every such actionthan the rest
of mankind, in whom it is taken for granted.
even more: all at once the Jew also becomes liberal andbegins to rave
about the necessary progress of mankind.
Slowly he makes himself the spokesman of a new era.
of course, he destroys more and more thoroughly the foundationsof any
economy that will really benefit the people. By way of stock shareshe
pushes his way into the circuit of national production which he
turnsinto a purchasable or rather tradable object, thus robbing the
enterprisesof the foundations of a personal ownership. Between employer
and employeethere arises that inner estrangement which later leads to
the Jewish influence on economic affairs grows withterrifying speed
through the stock exchange. He becomes the owner, or atleast the
controller, of the national labor force.
strengthen his political position he tries to tear down theracial and
civil barriers which for a time continue to restrain him at everystep.
To this end he fights with all the tenacity innate in him for
religioustolerance-and in Freemasonry, which has succumbed to him
completely, hehas an excellent instrument with which to fight for his
aims and put themacross. The governing circles and the higher strata of
the political andeconomic bourgeoisie are brought into his nets by the
strings of Freemasonry,and never need to suspect what is happening
the deeper and broader strata of the people as such, orrather that class
which is beginning to wake up and fight for its rightsand freedom,
cannot yet be sufficiently taken in by these methods. But thisis more
necessary than anything else; for the Jew feels that the possibilityof
his rising to a dominant role exists only if there is someone ahead
ofhim to dear the way; and this someone he thinks he can recognize in
thebourgeoisie, in their broadest strata in fact. The glovemakers and
linenweavers, however, cannot be caught in the fine net of Freemasonry;
no, forthem coarser but no less drastic means must be employed. Thus
Freemasonryis joined by a second weapon in the service of the Jews: the
press. Withall his perseverance and dexterity he seizes possession of
it. With it heslowly begins to grip and ensnare, to guide and to push
all public life,since he is in a position to create and direct that
power which, under thename of 'public opinion,' IS better known today
than a few decades ago.
this he always represents himself personally as having aninfinite thirst
for knowledge, praises all progress, mostly, to be sure,the progress
that leads to the ruin of others; for he judges all knowledgeand all
development only according to its possibilities for advancing hisnation,
and where this is lacking, he is the inexorable mortal enemy ofall
light, a hater of all true culture. He uses all the knowledge he
acquiresin the schools of other peoples, exclusively for the benefit of
this nationality he guards as never before. While he seemsto overflow
with 'enlightenment,' 'progress,' 'freedom,' 'humanity,' etc.,he himself
practices the severest segregation of his race. To be sure, hesometimes
palms off his women on influential Christians, but as a matterof
principle he always keeps his male line pure. He poisons the blood
ofothers, but preserves his own. The Jew almost never marries a
Christianwoman; it is the Christian who marries a Jewess. The bastards,
however,take after the Jewish side. Especially a part of the high
nobility degeneratescompletely. The Jew is perfectly aware of this, and
therefore systematicallycarries on this mode of ' disarming ' the
intellectual leader class of hisracial adversaries. In order to mask his
activity and lull his victims,however, he talks more and more of the
equality of all men without regardto race and color. The fools begin to
however, his whole being still has too strong a smellof the foreign for
the broad masses of the people in particular to fallreadily into his
nets, he has his press give a picture of him which is aslittle in
keeping with reality as conversely it serves his desired purpose.His
comic papers especially strive to represent the Jews as a harmless
littlepeople, with their own peculiarities, of course-like other peoples
as well-buteven in their gestures, which seem a little strange, perhaps,
giving signsof a possibly ludicrous, but always thoroughly honest and
benevolent, soul.And the constant effort is to make him seem almost more
ultimate goal in this stage is the victory of ' democracy,'or, as he
understands it: the rule of parliamentarianism. It is most
compatiblewith his requirements; for it excludes the personality-and
puts in its placethe majority characterized by stupidity, incompetence,
and last but notleast, cowardice.
final result will be the overthrow of the monarchy, whichis now sooner
or later bound to occur.
The tremendous economic development leads to a change inthe social
stratification of the people. The small craftsman slowly diesout, and as
a result the worker's possibility of achieving an independentexistence
becomes rarer and rarer; in consequence the worker becomes
visiblyproletarianized. There arises the industrial ' factory worker '
whose mostessential characteristic is to be sought in the fact that he
hardly everis in a position to found an existence of his own in later
life. He is propertylessin the truest sense of the word. His old age is
a torment and can scarcelybe designated as living.
before, a similar situation was created, which pressedurgently for a
solution and also found one. The peasants and artisans hadslowly been
joined by the officials and salaried workers-particularly ofthe state-as
a new class. They, too, were propertyless in the truest senseof the
word. The state finally found a way out of this unhealthy conditionby
assuming the care of the state employee who could not himself providefor
his old age; it introduced the pension. Slowly, more and more
enterprisesfollowed this example, so that nearly every regularly
employed brain-workerdraws a pension in later life, provided the concern
he works in has achievedor surpassed a certain size. Only by
safeguarding the state official inhis old age could he be taught the
selfless devotion to duty which in thepre-War period was the most
eminent quality of German officialdom.
this way a whole class that had remained propertyless waswisely snatched
away from social misery and articulated with the body ofthe people.
this question again, and this time on a much larger scale,faced the
state and the nation. More and more masses of people, numberingmillions,
moved from peasant villages to the larger cities to earn theirbread as
factory workers in the newly established industries. The workingand
living conditions of the new class were more than dismal. If
nothingelse, the more or less mechanical transference of the old
artisan's or evenpeasant's working methods to the new form was by no
means suitable. Thework done by these men could not be compared with the
exertions which theindustrial factory worker has to perform. In the old
handicraft, this maynot have been very important, but in the new working
methods it was allthe more so. The formal transference of the old
working hours to the industriallarge-scale enterprise was positively
catastrophic, for the actual workdone before was but little in view of
the absence of our present intensiveworking methods. Thus, though
previously the fourteen-or even fifteen-hourworking day had been
bearable, it certainly ceased to be bearable at a timewhen every minute
was exploited to the fullest. The result of this senselesstransference
of the old working hours to the new industrial activity wasreally
unfortunate in two respects: the worker's health was undermined andhis
faith in a higher justice destroyed. To this finally was added the
miserablewages on the one hand and the employer's correspondingly and
obviously sovastly superior position on the other.
the country there could be no social question, since masterand hired
hand did the same work and above all ate out of the same bowls.But this,
separation of worker and employer now seems complete inall fields of
life. How far the inner Judaization of our people has progressedcan be
seen from the small respect, if not contempt, that is accorded tomanual
labor. This is not German. It took the foreignization of our life,which
was in truth a Jewification, to transform the old respect for manualwork
into a certain contempt for all physical labor.
there actually comes into being a new class enjoying verylittle respect,
and one day the question must arise whether the nation wouldpossess the
strength to articulate the new class into general society, orwhether the
social difference would broaden into a classlike cleavage.
one thing is certain: the new class did not count the worstelements in
its ranks, but on the contrary definitely the most
energetic elements. The overrefinements of so-called culture had not
yetexerted their disintegrating and destructive effects. The broad mass
ofthe new class was not yet infected with the poison of pacifist
weakness;it was robust and if necessary even brutal.
the bourgeoisie is not at all concerned about this
all-importantquestion, but indifferently lets things slide, the Jew
seizes the unlimitedopportunity it offers for the future; while on the
one hand he organizescapitalistic methods of human exploitation to their
ultimate consequence,he approaches the very victims of his spirit and
his activity and in a shorttime becomes the leader of their struggle
against himself. 'Against himself'is only figuratively speaking; for the
great master of lies understandsas always how to make himself appear to
be the pure one and to load theblame on others. Since he has th gall to
lead the masses, it never evenenters their heads that this might be the
famous betrayal of all times.
yet it was.
has the new class grown out of the general economicshift than the Jew,
clearly and distinctly, realizes that it can open theway for his own
further advancement. First, he used the bourgeoisie as abattering-ram
against the feudal world, then the worker against the bourgeoisworld. If
formerly he knew how to swindle his way to civil rights in theshadow of
the bourgeoisie, now he hopes to find the road to his own dominationin
the worker's struggle for existence.
From now on the worker has no other task but to fight for the future
ofthe Jewish people. Unconsciously he is harnessed to the service of the
powerwhich he thinks he is combating. He is seemingly allowed to attack
capital,and this is the easiest way of making him fight for it. In this
the Jewkeeps up an outcry against international capital and in truth he
means thenational economy which must be demolished in order that the
internationalstock exchange can triumph over its dead body.
the Jew's procedure is as follows:
approaches the worker, simulates pity with his fate, or evenindignation
at his lot of misery and poverty, thus gaining his confidence.He takes
pains to study all the various real or imaginary hardships of
hislife-and to arouse his longing for a change in such an existence.
With infiniteshrewdness he fans the need for social justice, somehow
slumbering in everyAryan man, into hatred against those who have been
better favored by fortune,and thus gives the struggle for the
elimination of social evils a very definitephilosophical stamp. He
establishes the Marxist doctrine.
presenting it as inseparably bound up with a number of sociallyjust
demands, he promotes its spread and conversely the aversion of
decentpeople to fulfill demands which, advanced in such form and
company, seemfrom the outset unjust and impossible to fulfill. For under
this cloak ofpurely social ideas truly diabolic purposes are hidden,
yes, they are publiclyproclaimed with the most insolent frankness. This
theory represents an inseparablemixture of reason and human madness, but
always in such a way that onlythe lunacy can become reality and never
the reason. By the categorical rejectionof the personality and hence of
the nation and its racial content, it destroysthe elementary foundations
of all human culture which is dependent on justthese factors. This is
the true inner kernel of the Marxist philosophy inso far as this figment
of a criminal brain can be designated as a 'philosophy.'With the
shattering of the personality and the race, the essential obstacleis
removed to the domination of the inferior being-and this is the Jew.
in political and economic madness lies the sense ofthis doctrine. For
this prevents all truly intelligent people from enteringits service,
while those who are intellectually less active and poorly educatedin
economics hasten to it with flying colors. The intellectuals for
thismovement-for even this movement needs intellectuals for its
existence-are' sacrificed ' by the Jew from his own ranks.
there arises a pure movement entirely of manual workersunder Jewish
leadership, apparently aiming to improve the situation of theworker, but
in truth planning the enslavement and with it the destructionof all
general pacifistic paralysis of the national instinct ofselfpreservation
begun by Freemasonry in the circles of the so-called intelligentsiais
transmitted to the broad masses and above all to the bourgeoisie by
theactivity of the big papers which today are always Jewish. Added to
thesetwo weapons of disintegration comes a third and by far the most
terrible,the organization of brute force. As a shock and storm troop,
Marxism isintended to finish off what the preparatory softening up with
the firsttwo weapons has made ripe for collapse.
we have teamwork that is positively brilliant-and we needreally not be
surprised if in confronting it those very institutions whichalways like
to represent themselves as the pillars of a more or less legendarystate
authority hold up least. It is in our high and highest state
officialdomthat the Jew has at all times (aside from a few exceptions)
found the mostcompliant abettor of his work of disintegration. Cringing
submissivenessto superiors and high-handed arrogance to inferiors
distinguish this classto the same degree as a narrow-mindedness that
often cries to high Heavenand is only exceeded by a self-conceit that is
sometimes positively amazing.
these are qualities that the Jew needs in our authoritiesand loves
practical struggle which now begins, sketched in broad outlines,takes
the following course:
keeping with the ultimate aims of the Jewish struggle, whichare not
exhausted in the mere economic conquest of the world, but also demandits
political subjugation, the Jew divides the organization of his
Marxistworld doctrine into two halves which, apparently separate from
one another,in truth form an inseparable whole: the political and the
trade-union movement does the recruiting. In the hard strugglefor
existence which the worker must carry on, thanks to the greed and
shortsightednessof many employers, it offers him aid and protection, and
thus the possibilityof winning better living conditions. If, at a time
when the organized nationalcommunity, the state, concerns itself with
him little or not at all, theworker does not want to hand over the
defense of his vital human rightsto the blind caprice of people who in
part have little sense of responsibilityand are often heartless to boot,
he must take their defense into his ownhands. In exact proportion as the
so-called national bourgeoisie, blindedby financial interests, sets the
heaviest obstacles in the path of thisstruggle for existence and not
only resists all attempts at shortening theinhumanly long working day,
abolishing child labor, safeguarding and protectingthe woman, improving
sanitary conditions in the workshops and homes, butoften actually
sabotages them, the shrewder Jew takes the oppressed peopleunder his
wing. Gradually he be comes the leader of the trade-union movement,all
the more easily as he is not interested in really eliminating
socialevils in an honest sense, but only in training an economic storm
troop,blindly devoted to him, with which to destroy the national
economic independence.For while the conduct of a healthy social policy
will consistently movebetween the aims of preserving the national health
on the one hand and safeguardingan independent national economy on the
other, for the Jew in his strugglethese two criteria not only cease to
exist, but their elimination, amongother things, is his life goal. He
desires, not the preservation of an independentnational economy, but its
destruction. Consequently, no pangs of consciencecan prevent him as a
leader of the trade-union movement from raising demandswhich not only
overshoot the goal, but whose fulfillment is either impossiblefor
practical purposes or means the ruin of the national economy.
Moreover,he does not want to have a healthy, sturdy race before him, but
a ricketyherd capable of being subjugated. This desire again permits him
to raisedemands of the most senseless kind whose practical fulfillment
he himselfknows to be impossible and which, therefore, could not lead to
any changein things, but at most to a wild incitement of the masses. And
that is whathe is interested in and not a true and honest improvement of
the Jewish leadership in trade-union affairs remains uncontesteduntil an
enormous work of enlightenment influences the broad masses andsets them
right about their never-ending misery, or else the state disposesof the
Jew and his work. For as long as the insight of the masses remainsas
slight as now and the state as indifferent as today, these masses
willalways be first to follow the man who in economic matters offers the
mostshameless promises. And in this the Jew is a master. For in his
entire activityhe is restrained by no moral scruples!
so he inevitably drives every competitor in this spherefrom the field in
a short time. In keeping with all his inner rapaciousbrutality, he at
once teaches the trade-union movement the most brutal useof violence. If
anyone by his intelligence resists the Jewish lures, hisdefiance and
understanding are broken by terror. The success of such anactivity is
the Jew by means of the trade union, which could bea blessing for the
nation, shatters the foundations of the national economy.
with this, the political organization advances.
plays hand in glove with the trade-union movement, for thelatter
prepares the masses for political organization, in fact, lashes theminto
it with violence and coercion. Furthermore, it is the permanent
financialsource from which the political organization feeds its enormous
apparatus.It is the organ controlling the political activity of the
individual anddoes the pandering in all big demonstrations of a
political nature. In theend it no longer comes out for political
interests at all, but places itschief instrument of struggle, the
cessation of work in the form of a massand general strike, in the
service of the political idea.
the creation of a press whose content is adapted to the
intellectualhorizon of the least educated people, the political and
trade-union organizationfinally obtains the agitational institution by
which the lowest strata ofthe nation are made ripe for the most reckless
acts. Its function is notto lead people out of the swamp of a base
mentality to a higher stage, butto cater to their lowest instincts.
Since the masses are as mentally lazyas they are sometimes presumptuous,
this is a business as speculative asit is profitable.
is this press, above all, which wages a positively fanaticaland
slanderous struggle, tearing down everything which can be regarded asa
support of national independence, cultural elevation, and the
economicindependence of the nation.
all, it hammers away at the characters of all those whowill not bow down
to the Jewish presumption to dominate, or whose abilityand genius in
themselves seem a danger to the Jew. For to be hated by theJew it is not
necessary to combat him; no, it suffices if he suspects thatsomeone
might even conceive the idea of combating him some time or thaton the
strength of his superior genius he is an augmenter of the power
andgreatness of a nationality hostile to the Jew.
unfailing instinct in such things scents the original soull in everyone,
and his hostility is assured to anyone who is not spiritof his spirit.
Since the Jew is not the attacked but the attacker, not onlyanyone who
attacks passes as his enemy, but also anyone who resists him.But the
means with which he seeks to break such reckless but upright soulsis not
honest warfare, but lies and slander.
he stops at nothing, and in his vileness he becomes sogigantic that no
one need be surprised if among our people the personificationof the
devil as the symbol of all evil assumes the living shape of the Jew.
ignorance of the broad masses about the inner nature ofthe Jew, the lack
of instinct and narrow-mindedness of our upper classes,make the people
an easy victim for this Jewish campaign of lies.
from innate cowardice the upper classes turn away froma man whom the Jew
attacks with lies and slander, the broad masses fromstupidity or
simplicity believe everything. The state authorities eithercloak
themselves in silence or, what usually happens, in order to put anend to
the Jewish press campaign, they persecute the unjustly attacked,which,
in the eyes of such an official ass, passes as the preservation ofstate
authority and the safeguarding of law and order.
fear of the Marxist weapon of Jewry descends like a nightmareon the mind
and soul of decent people.
begin to tremble before the terrible enemy and thus havebecome his final
Jew's domination in the state seems so assured that nownot only can he
call himself a Jew again, but he ruthlessly admits his ultimatenational
and political designs. A section of his race openly owns itselfto be a
foreign people, yet even here they lie. For while the Zionists tryto
make the rest of the world believe that the national consciousness ofthe
Jew finds its satisfaction in the creation of a Palestinian state,
theJews again slyly dupe the dumb Goyim. It doesn't even enter their
headsto build up a Jewish state in Palestine for the purpose of living
there;all they want is a central organization for their international
world swindle,endowed with its own sovereign rights and removed from the
interventionof other states: a haven for convicted scoundrels and a
university for buddingcrooks.
is a sign of their rising confidence and sense of securitythat at a time
when one section is still playing the German, Frenchman,or Englishman,
the other with open effrontery comes out as the Jewish race.
close they see approaching victory can be seen by the hideousaspect
which their relations with the members of
other peoples takes on.
satanic joy in his face, the black-haired Jewish youthlurks in wait for
the unsuspecting girl whom he defiles with his blood,thus stealing her
from her people. With every means he tries to destroythe racial
foundations of the people he has set out to subjugate. Just ashe himself
systematically ruins women and girls, he does not shrink backfrom
pulling down the blood barriers for others, even on a large scale.It was
and it is Jews who bring the Negroes into the Rhineland, always withthe
same secret thought and clear aim of ruining the hated white race bythe
necessarily resulting bastardization, throwing it down from its
culturaland political height, and himself rising to be its master.
a racially pure people which is conscious of its blood cannever be
enslaved by the Jew. In this world he will forever be master
overbastards and bastards alone.
so he tries systematically to lower the racial level bya continuous
poisoning of individuals.
in politics he begins to replace the idea of democracy bythe
dictatorship of the proletariat.
the organized mass of Marxism he has found the weapon whichlets him
dispense with democracy and in its stead allows him to subjugateand
govern the peoples with a dictatorial and brutal fist.
works systematically for revolutionization in a twofold sense:economic
peoples who offer too violent a resistance to attackfrom within he
weaves a net of enemies, thanks to his international influence,incites
them to war, and finally, if necessary, plants the flag of revolutionon
the very battlefields.
economics he undermines the states until the social enterpriseswhich
have become unprofitable are taken from the state and subjected tohis
the political field he refuses the state the means for
itsselfpreservation, destroys the foundations of all national
self-maintenanceand defense, destroys faith in the leadership, scoffs at
its history andpast, and drags everything that is truly great into the
he contaminates art, literature, the theater, makesa mockery of natural
feeling, overthrows all concepts of beauty and sublimity,of the noble
and the good, and instead drags men down into the sphere ofhis own base
Religion is ridiculed, ethics and morality represented as outmoded,
untilthe last props of a nation in its struggle for existence in this
Now begins the great last revolution. In gaining politicalpower the Jew
casts off the few cloaks that he still wears. The democraticpeople's Jew
becomes the blood-Jew and tyrant over peoples. In a few yearshe tries to
exterminate the national intelligentsia and by robbing the peoplesof
their natural intellectual leadership makes them ripe for the slave'slot
of permanent subjugation.
most frightful example of this kind is offered by Russia, where he
killed or starved about thirty million people with positively fanatical
savagery, in part amid inhuman tortures, in order to give a gang of
Jewish journalists and stock exchange bandits domination over a great
end is not only the end of the freedom of the peoples oppressed by the
Jew, but also the end of this parasite upon the nations. After the death
of his victim, the vampire sooner or later dies too.
we pass all the causes of the German collapse in review,the ultimate and
most decisive remains the failure to recognize the racialproblem and
especially the Jewish menace.
defeats on the battlefield in August, 1918, would have been child's play
to bear. They stood in no proportion to the victories of our people. It
was not they that caused our downfall; no, it was brought about by that
power which prepared these defeats by systematically over many decades
robbing our people of the political and moral instincts and forces which
alone make nations capable and hence worthy of existence.
heedlessly ignoring -the question of the preservation ofthe racial
foundations of our nation, the old Reich disregarded the soleright which
gives life in this world. Peoples which bastardize themselves,or let
themselves be bastardized, sin against the will of eternal
Providence,and when their ruin is encompassed by a stronger enemy it is
not an injusticedone to them, but only the restoration of justice. If a
people no longerwants to respect the Nature-given qualities of its being
which root in itsblood, it has no further right to complain over the
loss of its earthlyexistence.
on this earth is capable of improvement. Every defeat can becomethe
father of a subsequent victory, every lost war the cause of a
laterresurgence, every hardship the fertilization of human energy, and
from everyoppression the forces for a new spiritual rebirth can comes as
long as theblood is preserved pure.
lost purity of the blood alone destroys inner happinessforever, plunges
man into the abyss for all time, and the consequences cannever more be
eliminated from body and spirit.
by examining and comparing all other problems of life inthe light of
this one question shall we see how absurdly petty they areby this
standard. They are all limited in time-but the question of preservingor
not preserving the purity of the blood will endure as long as there
really significant symptoms of decay of the pre-War periodcan in the
last analysis be reduced to racial causes.
we consider questions of general justice or cankersof economic life,
symptoms of cultural decline or processes of politicaldegeneration,
questions of faulty schooling or the bad influence exertedon grown-ups
by the press, etc., everywhere and always it is fundamentallythe
disregard of the racial needs of our own people or failure to see
aforeign racial menace.
And that is why all attempts at reform, all works for social relief
andpolitical exertions, all economic expansion and every apparent
increaseof intellectual knowledge were futile as far as their results
were concerned.The nation, and the organism which enables l and
preserves its life on thisearth, the state, did not grow inwardly
healthier, but obviously languishedmore and more. All the illusory
prosperity of the old Reich could not hideits inner weakness, and every
attempt really to strengthen the Reich failedagain and again, due to
disregarding the most important question.
would be a mistake to believe that the adherents of the variouspolitical
tendencies which were tinkering around on the German nationalbody-yes,
even a certain section of the leaders-were bad or malevolent menin
themselves. Their activity was condemned to sterility only because
thebest of them saw at most the forms of our general disease and tried
to combatthem, but blindly ignored the virus. Anyone who systematically
follows theold Reich's line of political development is bound to arrive,
upon calmexamination, at the realization that even at the time of the
unification,hence the rise of the German nation, the inner decay was
already in fullswing, and that despite all apparent political successes
and despite increasingeconomic wealth, the general situation was
deteriorating from year to year.If nothing else, the elections for the
Reichstag announced, with their outwardswelling of the Marxist vote, the
steadily approaching inward and hencealso outward collapse. All the
successes of the so-called bourgeois partieswere worthless, not only
because even with so-called bourgeois electoralvictories they were
unable to halt the numerical growth of the Marxist flood,but because
they themselves above all now bore the ferments of decay intheir own
bodies. Without suspecting it, the bourgeois world itself wasinwardly
infected with the deadly poison of Marxist ideas and its resistanceoften
sprang more from the competitor's envy of ambitious leaders than froma
fundamental rejection of adversaries determined to fight to the
utmost.In these long years there was only one who kept up an
imperturbable, unflaggingfight, and this was the Jean His Star of David
I rose higher and higherin proportion as our people's will for
in August, 1914, it was not a people resolved to attack which rushed to
the battlefield; no, it was only the last flicker of the national
instinct of self-preservation in face of the progressing
pacifist-Marxist paralysis of our national body. Since even in these
days of destiny, our people did not recognize the inner enemy, all
outward resistance was in vain and Providence did not bestow her reward
on the victorious sword, but followed the law of eternal retribution.
the basis of this inner realization, there took form in our new movement
the leading principles as well as the tendency, which in our conviction
were alone capable, not only of halting the decline of the German
people, but of creating the granite foundation upon which some day a
state will rest which represents, not an alien mechanism of economic
concerns and interests, but a national organism: