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