MOSES to LENIN
Copyright 1966 by Dr. William L. Pierce
MOSES to LENIN
DIALOGUE BETWEEN ADOLF HITLER
by Dietrich Eckart
Translated from the German by William L. Pierce
Reprinted from National Socialist World, Spring, 1966.
Copyright 1966 by William L. Pierce
EDITOR'S FOREWORD: The following material has been translated from a pamphlet found in the NSDAP Hauptarchiv. Its German title was Der Bolschewismus von Moses bis Lenin: Zwiegespräch zwischen Adolf Hitler und mir, and it was originally published in Munich in March 1924 from unfinished notes on which Dietrich Eckart had been working in the autumn of 1923.
was born on
The reader interested in more details of Eckart's life, as well as a fairly extensive sampling of his poetry, is referred to Alfred Rosenberg's book, Dietrich Eckart: Ein Vermächtnis (Munich, 1928 ff.)
Der Bolschewismus is of interest to Americans today
for three reasons. First, it is the last
earthly work of the man who, as the intimate companion of Adolf Hitler during
those critical, early years in
Second, it is instructive, as being representative of a certain category of propaganda. Eckart was a practical propagandist as well as an idealist and a poet, and Der Bolschewismus is an excellent example of his style. Aimed at the reader with the equivalent of a high-school education, it is skillfully contrived to avoid tediousness and maintain a relatively unsophisticated audience's interest while making a rather extensive, if not intensive, historical investigation of the Jewish question. It achieves this by relegating the great majority of documentary evidence to footnotes and by liberally interspersing historically significant points with spicy or amusing tidbits.
Third, it is of considerable interest, even today, for its own sake. Although the last forty years have unfortunately provided us with considerably more experience of Jewish-Bolshevist activities, Eckart did quite well with the materials available to him in 1923. Of particular interest is his use of the Old Testament, as a history of the Jews, to throw light onto more recent Jewish activities.
Eckart's notes for Der Bolschewismus were still in rather rough and unfinished form when he died, and this will be evident at a few places in the text which follows. The editor has slightly condensed the original material during his translation, omitting several of the more ragged portions and such things as untranslatable puns, as well as a few sections which have limited interest for present-day readers. Additional footnotes have been added by the editor in a few places, and these are so designated.
* * * * *
"Yes!" he cried. "We've been on the wrong track! Consider how an astronomer would handle a similar situation. Suppose that he has been carefully observing the motion of a certain group of celestial bodies over a long period of time. Examining his records, he suddenly notices something amiss: 'Damn it!' he says. 'Something's wrong here. Normally, these bodies would have to be situated differently relative to one another; not this way. So there must be a hidden force somewhere which is responsible for the deviation. And, using his observations, he performs lengthy calculations and accurately computes the location of a planet which no eye has yet seen, but which is there all the same, as he has just proved. But what does the historian do, on the other hand? He explains an anomaly of the same type solely in terms of the conspicuous statesmen of the time. It never occurs to him that there might have been a hidden force which caused a certain turn of events. But it was there, nevertheless; it has been there since the beginning of history. You know what that force is: the Jew."
"Yes, certainly," I replied, "but to prove it, to prove it! For the last fifty or hundred years, so far as I'm concerned, it's been obvious; indeed, a good deal further back, perhaps even in pre-Christian times..."
"My dear fellow," he
replied to me, "we can read in Strabo (1) that already in his time,
shortly after the birth of Christ, there was hardly a place to be found on the
whole earth which was not then dominated by the Jews; dominated, he
writes, not merely inhabited. Already
A reach for the Old Testament, a brief flipping of pages, and — "There," he cried, "the recipe from which the Jews always brew their hellish broth! We anti-Semites are really something. We manage to find out everything except that which is really important." Word for word, he emphatically read with a hard voice:
"And I will set the Egyptians
against the Egyptians: and they shall fight every one against his brother and
every one against his neighbor; city against city and kingdom against
kingdom. And the spirit of
"Yes indeed," he laughed bitterly,
"now the people will seek to Dr. Cuno, and Dr. Schweyer, and Dr. Heim, (5) and whatever other charmers and
wizards they have. When asked why
Thus will the charmers and wizards
prattle on and on, till one night the blood sign will appear on all the Jewish
houses, and the infuriated masses, led by the Jews, will swarm forth to smite
all the firstborn in the land again as in
"Remember how it was here in
"And in 1871, in
"The murder of seventy-five thousand Persians, in the Book of Esther, no doubt had the same Bolshevist background," I answered. "The Jews certainly didn't accomplish that all by themselves."
"No more," he confirmed,
"than the dreadful bloodbath over half the
"The Jews call our Sedan Day (12) celebration barbarous," I remarked. "But they find entirely in order the fact that, year in and year out, they still, after all this enormous time, celebrate in the synagogues their heroic deed concerning the seventy-five thousand Persians, in the feast of Purim."
"None of this evidence seems to make any impression on us, however," he said dryly. "One would think us deaf and blind.
"Before the first clash with
the Egyptians, the head scoundrel, the modest Joseph, had pretty well prepared:
the seven lean cows, all the granaries filled, the people raging with hunger,
the reigning Pharaoh a perfect flunky of the Jews, and Joseph, with a corner on
the grain supply, 'ruler over all the land'! (13) All the lamentations of the Egyptians were in
vain; the Jew held the warehouse closed with an iron fist until they, in return
for a bit of bread, were obliged to give away first their money, then their
cattle and their land, and finally their freedom. And suddenly the capital was swarming with
Jews; old Jacob was there, and 'his sons, and his sons' sons with him, his
daughters, and his sons' daughters, and all his seed'—the entire hodgepodge.
(14) And Joseph 'wept a good while' for
joy. Afterward, he said to his brothers:
'ye shall eat the fat of the land,' and 'the good of all the
"But some time after this glorious Egyptian citizen of the Jewish faith, one hundred and ten years old, had died, the old Pharaoh also passed away and was succeeded by another Pharaoh, who 'knew not Joseph,' and, seeing the multitude of Jews, who meanwhile had grown very powerful, he became quite frightened. He feared lest: 'when there falleth out any war, they join also unto our enemies'; (16) thus he was smarter than Wilhelm II, (17) who hoped for their support. The Jews must work, he decided. In all seriousness, work. 'Unmerciful,' wailed the Jewish chronicler. No wonder that they breathed vengeance. After all, for what did one have the Pöbelvolk, if not to do the work?
"By now, the Egyptians had forgotten dear Joseph, who was dead and gone but there was no lack of others on whom to blame the state of affairs, namely the landowners, the industrialists, the bourgeois. According to the Jews, no one else was responsible. 'Proletarians of all countries, unite!' And the masses believed it and turned on their own flesh and blood for the sake of the 'chosen people,' who had brought on all their distress in the first place. But to us they touchingly read aloud in school the beautiful story of Joseph and his brothers. No doubt many teachers 'wept a good while.' It's enough to drive one to despair."
He paused with a dark look at the Book of Hate.
"And so it goes, through the
entire Old Testament," he began again.
"Indeed, I'm telling you nothing new, but we must bring it home to
ourselves as often as possible in order to be able to negate the constant
hypocritical babble. Really, the Book of
Joshua should suffice; such a thing of uninterrupted genocide, of bestial
cruelty, of shameless rapacity and cold-blooded cunning—Hell incarnate! And everything in the name of Jehova, in fact, according to his express wish! When the city of
"Joshua alone," I
emphasized, "was responsible for the massacre of thirty-one kings, with
all their people. Among those nations
exterminated in these predatory raids were several who had yielded themselves
trustingly to him. Each time the
sinister words, 'let none survive,' were heard.
I am inclined to believe that the Pöbelvolk
or at least their descendants, must have still
been the obedient shock troops of the Jews, not because the work was so
atrocious, but because the children of
"Of particular interest is the evident satisfaction with which the Jews have deliberately enumerated each of the slain kings one is reminded of the prophet Isaiah. In one place, he raves as if possessed: 'The Lord is angry at all the Gentiles; he will deliver them to the slaughter; their land will became burning pitch; it will become a wasteland, soaked with their blood; there will be no nobles in the land; their princes will die out.' (20) Between Isaiah and Joshua were hundreds of years, but in that whole time the infernal rage of the Jews against non-Jewish royalty hadn't changed a bit."
"And in all eternity nothing will change," he proceeded, "so far as the attitude of the Jews toward our kings and our leaders is concerned. To destroy them is their eternal sin, and when they can't accomplish this by force, then they will use cunning. Whenever we have a strong leadership, the Jews are obliged to keep their noses clean. Our leadership can be truly strong, however, only if it is based completely in our people; only if it concerns itself with the welfare of the least among them just as much as with that of the wealthiest of them; only if, in the firm conviction of its own worth, it bars every alien influence from the beginning; only if it is not merely national, but is also social, down to its very bones. No matter what others may say, I assert this: a time will come when all the elite nations of the world will have such a leadership; and then everyone will be astonished to see that, instead of grating on one another as has previously been the case, they will treat one another with respect and consideration. For then there will be no more whipping up of land greed, of an itching for power, of suspicion—sentiments which exist in unmixed form only in the isolated few, and not in the more trusting general populace, anyhow. There will be an end to the lying praise of an indiscriminate human brotherhood, which would be possible, if at all, only under the supposition that one had from the first excluded that eternal mischief-maker, the Jew. But had this been done, there would be no need to push the universal brotherhood idea; the various peoples would find themselves compatible of their own accord."
"Tell me," I interrupted him; "strictly speaking, do you consider the Jew to be national, or international?"
"Neither," was the
answer. "One who really feels international
has as much regard for the rest of the world as he does for his own
nation. Were our
so-called international swarms really like that — fine. But I fear that they are secretly more
concerned with the attitude of the rest of the world toward themselves than
with their own attitude toward the world.
Internationalism requires basically good intentions. But the Jew fundamentally and completely
lacks these. He hasn't the remotest idea
of classifying himself with the rest of humanity. His aim is to dominate others in order to
extort from them at his leisure. Were he
really interested in comradeship, he has had the
longest and most abundant opportunity for it.
Jehovah command to him to make no alliances with foreign peoples, but,
on the contrary, to devour one after the other, went straight to his heart.
(21) Everywhere one greeted him with
cordiality, at first: in ancient
"I should say so!" I
nodded. "One must partake of him
with caution though, otherwise one may not see the
black forest for the 'blond' trees. (23) On the whole, I prefer Werner Sombart, even though his
"Now, he says the same
thing!" he cried. "According
to him the Jews were by no means always second-class citizens. In antiquity one even found them often with
special privileges which absolved them from certain duties, such as military
service. (24) It was never their strong
side to risk armed conflict. In the War
of Liberation, (25) the Jews of Deutsch-Krone, in
"Yes, I know that place in Hauser," I added; "it is authentic. He also quotes there from Mayer's Encyclopedia, however, a statement which calmly claims that the Jews, through their heroic spirit in the War of Liberation, proved themselves as worthy German citizens."
"Just as they did in the World
War," he winked expressively.
"If I had my way, I'd require placards to be hung in all the
schools, at every street corner, and in every public room, on which would be
printed nothing but Schopenhauer's description of the Jews: 'Great masters of
the lie'! (27) There is no better description. And it applies without exception to every Jew
equally, whether high or low, stock exchange tycoon or rabbi,
baptized or circumcised. Our servile
people! Provoked for thousands of
years! And the innocents are taken in
again and again by this blatant swindle.
It is understandable that they become surly with the Jews, but only
after the latter have shamelessly abused their naive good nature and plundered
them to the skin with their usury and fraud.
And that has been the case everywhere: in the old Roman Empire, in
"And the game they're playing
today, they have been at for two thousand years," he continued. "I think that suffices to characterize
the nature of Jewish internationalism.
Now we still have left to consider the national feeling of the
Jews. Naturally not
that of the one for
I reminded him of
"In the year 1870," he
rejoined, "we Germans had the privilege of being a great people. The Jews considered that the time had arrived
for replacing the French emperor, who had become undependable, with a pliable
president. This also seemed an excellent
opportunity to establish the Commune; (33) thus the 'heroic German
people.' No wonder that right behind our
princes and generals a pack of gesticulating Jewish financiers rode into
"The stronghold of European
Jewry had its origin in the period between Cromwell and Edward
"That's not surprising,"
he laughed. "Everyone who has
somehow played a role in the world, the dear Lord included, is a Jew. They even have Goethe and Schopenhauer on
their list. And blessed be he who
believes it. For my part, I contest them
"According to Hauser," I
"It's all the same to me," he responded. "As far as I'm concerned, he could have been a Zulu, I'd sooner attribute his deed to a Negro than to a Jew."
"Completely aside from that,
it's clear that they have had
"The resolution of the Jewish
high command many years ago to unleash the World War is well
authenticated," he said. "At
the sixth Zionist Congress in
"But Herzl was a Zionist," I interjected.
"He was a Jew!" he said,
striking the table with his fist.
"The word Jew says everything. There is no need for any further
distinction! 'God's chosen people' want
to have their own 'God's country' again.
Catch that: 'again'! God's people
and God's country, neither of which, in reality, ever existed! Every portrayal ridicules for its depravity
that general state of affairs which existed for some six hundred years in
"When Cyrus gave the Jews
permission to return to
"In the year 1267," I
informed him, "there were only two Jewish residents in
"That's not necessary," he
retorted. "The point is that it is
"They have already issued a resolution...." I wanted to continue.
"Yes indeed," he cried,
"if anywhere, this is where the cat jumps out of the bag! The resolution of the Pan-Jewish Conference
of 1919, in Philadelphia!: 'The Jews are citizens of the new Jewish state of
Palestine, but at the same time they have complete rights of citizenship of
whatever countries they choose to live in.' One must read that non plus
ultra of arrogance twice, indeed, a hundred times, in order to be sure one
isn't dreaming. Imagine instead: 'The
English are citizens of
"This assembly comprised representatives of all the Jews of the world, including the Zionists. Their intentions were, in short, that the Jews should stay where they were and that the new Zion should simply have the purpose, first, to strengthen their political backbone, second, to gratify their arrogance, and last but most important, to provide them a state where they could carry on their dirty business without fear of detection.
"I think we can form a pretty good idea of Jewish nationalism from this."
"Okay. So they are neither national nor international," I acknowledged. "What, then?"
"In terms of our customary concepts," he shrugged, "it really can't be defined. It is a rank growth over the whole earth, sometimes advancing slowly, sometimes leaping ahead in great bounds. Everywhere it sucks voraciously at the lifeblood of the planet. What was in the beginning a swollen abundance will become in the end nothing but dried-up sap. Zionism is the visible, surface aspect. It is connected underground to the rest of the monstrous growth.
"And nowhere is there to be found a trace of opposition to this thing."
"One might say," I laughed, "that the wolves have split themselves into two packs. It has been agreed that one of these shall abandon the land of the sheep in order to go live somewhere, quite among themselves, as pure vegetarians."
"There is one thing above all of which we must always keep in mind," he tendered, "one thing of which we must always remind ourselves: 'Great masters of the lie'! One need only forget Schopenhauer's words for an instant in order to begin slipping under the influence of their deceptions. To be sure, we also lie but, in the first place, not as a matter of habit and, in the second place, clumsily. Any really experienced judge of human nature is able to detect the lie of an Aryan, even a very shrewd one. Sherlock Holmes himself, however, would be at a loss when confronted with the Jewish cold-bloodedness in deception. A Jew is only embarrassed when he inadvertently blurts out the truth. If he should happen to deliberately tell the truth, it is always with a mental reservation, thus making a lie even of the truth."
"Indeed, Luther," I replied, "said to the Jews: 'You are not a German, but a deceiver, not a Frenchman, but a faker.' (42) His synonym for Jew was 'liar'!"
That's what everyone who knows them says of them." he rejoined, "from the Pharaohs up to Goethe and our time. It has been said in every dead and living language: in Greek, Latin, Persian, Turkish, English, French, or what have you. One would hope that these universal condemnations, throughout the whole world, would give our charmers and wizards at least a little to think about. God forbid! Not even Christ was able to reach them. He stood there among the cringing Jewish rabble, his eyes flashing, the very image of scorn, and his words fell among them like whiplashes: Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar and the father of it. (43) But to our charmers and wizards that means no more than the unintelligible stammering of a child."
"They delude themselves by
believing that to be only a stern but well-meaning lecture of the Lord to his
beloved people of
"Christ," he continued
with a raised voice, "was never other than perfectly straightforward and
frank. God, not to feel the fact that
there two fundamentally different worlds opposed one another! In
One could hardly recommend a better policy than that which lets each man find salvation in his own fashion," I stressed. "The tacit assumption in that policy, though, is that each man's fashion should involve some sort of decent sentiment, some genuine belief, and not just a contemptible Phariseeism. This distinction should have been expressly emphasized long ago. It wasn't, and the religion of the moneychanger has received the benefit of this misguided tolerance. Christ was not so tolerant. With a whip he put a stop to the business of the children of the devil, even though he had said, 'Love your enemy'!"
"Yes," he replied, "but we must understand what Christ meant by 'enemy.' We can love an honorable and decent enemy, even a brutal one, who is frank and forthright in his enmity. And at the same time we can beware of him. But Christ never dreamed that we should love men whom no love whatever could dissuade from their implacable determination to poison us, body and soul. Indeed, he himself did not do that. On the contrary, he continued to strike with his whip as hard as he could. And the words that he flung with indignation into the faces of the rabble breathed of irreconcilability itself. To me, he acted very proudly in the founding of his religion: there was very little contradiction between his sermons and his deeds! Why, then, have the 'pious' never followed his example? They least of all. They mercilessly persecute even their decent adversaries—as a matter of fact, only their decent adversaries. Their eyes remain closed to the most cunning bunch of swindlers in existence. The Bavarian People's Party, for instance, knows quite well that we are defending the Christian foundations of our nation without mental reservations. They also know, however, that we can make no common cause with them as long as they adhere to their present policies. And so they turned to the Jews, hoping to remain in power with their help. They surprised themselves. Dripping with friendliness at first, the Jews turned on them murderously when they had gotten the upper hand."
"That was inevitable," I agreed with him. "Fortunately, the Jews would not be able to provide us with that same sort of dreadful experience, for we do not betray and murder our own flesh and blood for the sales of profit. So far as we are concerned, the Bavarian People's party could even remain in office, provided they clean the manure out of they pigsty and perceive the correctness of our views. We are not willing to tear ourselves apart just for power. But we want Germanism, we want genuine Christianity, we want order and propriety, and we want these things so firmly established that our children and grandchildren can remain satisfied with them."
"They consider that impossible," he said, "and therefore they consider our program nothing but empty phrases, of no more sincerity than the empty phrases with which they consciously try to peddle themselves to the people. But our goals are not only possible, they are certain, even if we don't attain them tomorrow. But first a beginning must be made. So far, never and nowhere has there been a truly social state. Everywhere and always the upper crust has leaned much more strongly to the principle, 'what is yours, is mine,' than to, 'what is mine, is yours.' These wise ones have only themselves to blame for the fact the lower stratum, full of rage, now is committing the same error. The Jew is able to take advantage of both these groups. One of them provides for his affairs, the other carries them out. Therefore, we oppose them both. We will put an end to unfair privileges as well as to slavery."
"Decidedly," I replied. "Our front stands against both left and right. A strange situation; from two directions we must ward off attackers who also fight one another. The Reds scream at us as reactionaries, and to the reactionaries we are Bolsheviks. From both sides the Jew directs the attack on us. The lower stratum doesn't see him yet and, thus, hates us from sheer stupidity; the upper stratum sees him but thinks it can serve its own selfish purposes with him and thus, shoots us in the back more from unscrupulousness than stupidity. One really needs a good deal of faith under such circumstances in order to maintain one's courage."
"Which we have, God be thanked, in a hundred ways," he said, laughing, as he stretched himself. "No words were spoken more directly to our hearts than 'Be not afraid'! (49) And that was supposed to have been said by a Jew? Those creatures of eternal fear? Crazy!"
"Every time new and promising opportunities for meddling have arisen," he brought out, "the Jew has been immediately involved. He has demonstrated an uncanny ability to sniff out like a bloodhound anything which was dangerous to him. Having found it, he uses all his cunning to get at it, to divert it, to change its nature, or, at least, to deflect its point from its goal. Schopenhauer called the Jew 'the dregs of mankind,' 'a beast,' 'the great master of the lie.' How does the Jew respond? He establishes a Schopenhauer Society. Likewise, the Kant Society in his work, in spite of the fact that — or, rather, because — Kant summarily declared the Jewish people to be a 'nation of swindlers.' (50) The same with the Goethe Society. 'We tolerate no Jews among us,' said Goethe. (51) 'Their religion permits them to rob non-Jews,' he wrote. (52) 'This crafty race has one great principle: as long as order prevails, there is nothing to be gained,' he continued. (53) He categorically emphasized: 'I refrain from all cooperation with Jews and their accomplices.' (54) All in vain; the Jewish Goethe Society is still there. It would be there even if he himself had expressly forbidden such knavery."
"With exactly the same right," I interjected, "the two of us could join a Talmud Society. What impudence that would require! Inconceivable."
"Not to the Jew," he replied. "To him impudence has no meaning. He is only able to think in terms of advantage or disadvantage, profit or loss. One must approach him with a different sort of measuring stick."
"Our charmers and wizards," I rejoined, "all fall for their trick. Goethe, Kant, Schopenhauer seem to be nothing but babblers to them."
"Bah, Goethe!" he
interrupted contemptuously. "Not
even the saintly Thomas Aquinas is able to reach these people. The great father of the Church has described
in his writings our relationship with the Jews in terms of a voyage on a ship.
The Jews, embarked on the same vessel with the Christians, play a
characteristic role: while the Christians are occupied with sailing the ship,
the Jews plunder the storeroom and bore holes in the hull.
"Namely, by statesmen," I
completed, "who are so busy ruling that they completely fail to notice
that not they but others actually rule; by men like Czar Nicholas, who indulged
himself in the same self-deception and got a bullet in the head for it. As early as 1843 Disraeli gave us a hint of
what we should expect there. 'The
mysterious Russian diplomacy is organized by Jews,' he boasted. Also, 'the mighty revolution which is in the
"Most of our revolutions," he said, "whether initially with desirable goals or not, have evolved under Jewish leadership. The revolutions of vulgar predisposition were, for the most part, the work of Jews; and those with loftier tendencies were soon subverted into a darker course by Jews. In the case of the struggling young Christianity, for example, the Jews, quick as a flash, began hanging onto its coattails. Consider Paul, properly called Schaul, who was a rabbinical student. That Schaul first chose the Roman-sounding name, Saulus, and then had himself renamed Paulus gives cause for thought. Still more, the fact that in the beginning he persecuted the fledgling Christian community with first-rate ferocity. I don't know: mass murderers who later become saints—is that not too much of a marvel? Indeed, the Jew Weininger supposed that Christ had also originally been a criminal. (56) But, my God, a Jew could say that a hundred times, and it still need not be true on that account.
"As a Jew, Paul certainly knew
that of all the peoples of the world the Jews, first and foremost, needed their
souls saved. 'Go not...to the Gentiles,...But go rather to the lost sheep of the house of
"I always think," I spun
the thread further, "of the admirable Herr Levine in the Berliner Lokalanzeiger. (58)
He suddenly burst out one day, as if in rapture: only a Jew could have
done that; could have, with Paul's impudence, put himself in the middle of the
Capitol and there expounded a doctrine which must bring about the utter ruin of
"It certainly hits the nail on the head," he rejoined. "It may be a long time yet before Christianity recovers from Paul. Oh, what gullible souls we are! A Jew murders hundreds of Christians; suddenly he notices that the rest only become even more zealous; the well-known light dawns on him; he pretends to be converted, throws himself into the great pose, and behold: even though he deviates in nearly all his doctrines from the other apostles, we listen devoutly to his sermons. The simple teachings of the Master, which the most childlike mind might comprehend, we must have 'explained' to us by a Hebrew."
"The Jew," I replied, "certainly must be tempted to say, 'Why are you so stupid that you let everyone make fools of you?' And there are many charmers and wizards who, on account of his extraordinary cunning, or 'spirituality' as they call it, look upon him with timid admiration."
"If it depended on mere possessions," he returned, "they would be justified. Someone named Goldstein once boasted that the Jews administer the spiritual property of the German people. (59) A pity that he didn't add how they administer it.
"Well, let us be thankful that there will always be men who, for example, will read Goethe through the eyes of Goethe and not through the slimy spectacles of Goldstein. They may not be professors, but perhaps vagabonds of a sort. A breed, anyway, which will not become extinct and through which the original Goethe will be safely preserved. The Jews can then quietly 'administer' the new Goethe. It will not be begrudged them." (60)
"Suppose, however," I interjected anxiously, "the 'vagabonds' also listen credulously to them and fall into the trap?"
"It lies in the nature of the 'vagabond,'" he laughed, "to have a heart so full that it matters not how his head happens to be persuaded; it will always be his heart that determines the outcome. They feel intuitively that which the clever, despite their understanding, are not able to see. And they preserve it. One may deceive their heads, but not even they have authority over their spirits."
"And, you see," he pounded on the table, "they alone are to be thanked that at least part of our Christian heritage, as well as our other cultural legacy, has survived administration by the Jews. Where are they? Where were they? Among high and low, among the kings and the soldiers, among the popes and the mendicant friars, among the learned and the illiterate, everywhere. But not among the nothing-but-rich; but not among the nothing-but-clever; but not among the greedy and the insatiable; but not among the Pöbelvolk. Here the Jew is at home. Whatever appears here in the way of spiritual possessions he matter-of-factly administers; it is his own. Just as everything was transformed into gold for King Midas, every deep and meaningful word is turned into filth at his touch. But for the others, for the..."
"Vagabonds of the spirit," I threw to him.
"Everything remains as of old," he nodded. "There have been popes of Jewish blood. (61) Also there has seldom or never been a shortage of other dignitaries of the same descent in the Church. Was that which they stood for Catholicism? No, it was Judaism. Let's take just one thing: the selling of indulgences. The very essence of the Jewish spirit. We are both Catholics, but dare we not say that? Are we really supposed to believe that there has never been anything in the Church with which one can find fault? Just because we are Catholics, we say it. That has nothing to do with Catholicism. We know that Catholicism would have remained intact even if half the hierarchy had consisted of Jews. A number of sincere men always held it high, though often only secretly, many times even against the pope. Sometimes there were many such men, sometimes few.
"The investigation of the Jew and his activities should have been the alpha and the omega of our historians. Instead, they investigate the bowel movements of the past.
"Karl the Great favored the Jews at every turn. It seems to me that his slaughter of the 4500 Saxons at Verden — the best German blood — and his Jewish advisers had something to do with one another.
"The notorious insanity of the
Crusades bled the German people of six million men. Finally the Hohenstaufen, Frederick II,
succeeded through mere negotiation, without striking a blow in securing the
"At last came
the Children's Crusade. Tens of
thousands of children sent against the victorious Turkish army, all to be
destroyed. I can't believe that the idea
for that absurdity originated in a non-Jewish mind. I am always reminded of the murder of the
"Giordano Bruno called the Jews
'such a pestilential, leprous, and publicly dangerous race that they deserved
to be rooted out and destroyed even before their birth.' (62) This genial philosopher was burned at the
stake. For his heresy? Opponents of the Church were swarming in
"Well, how about now?" I
interrupted him. "In
who are responsible for the trouble will have been discovered!" I cried. "Since the disguised
Hebrew, together with his cuckoo eggs, will have been thrown out of the
Christian community! He has set
not only the Egyptians but also the Christians against one another so that
'they shall fight every one against his brother, and every one against his
neighbor,' and he is still at this game.
He works from the outside, carefully building his pitfalls and making
his destructive influence felt in the press.
But he also works from the inside, where he is even more dangerous, in
the mask of the Christian minister. The
Christian confessions swarm with Jewish and half-Jewish clergymen, the
Protestant denominations even more so than the Catholic. They already feel so sure of victory in the
Protestant churches that in Dresden a certain Pastor Wallfisch
had the impudence to announce publicly: 'I am a Jew and will remain one; yes,
now that I have learned the Christian beliefs I have become more than ever a
true Israelite.' (63) And in
"Luther's spirit seems to be
completely played out among our Protestants.
On the question of all questions, the Jewish question, they either hush
him completely or try to tone him down.
One of the most well meaning among their theologians, Professor Walther,
calls Luther's attitude toward the Jews 'so offensive that it must arouse not
only confused astonishment among Christians but also great indignation among
Jews.' Those Christians with a confused astonishment wouldn't have found
themselves in that state if they had not previously let themselves be confused
by the Jews. And as for the great
indignation of the Hebrews, we are not grieved a bit. Where, by the way, has that indignation been
apparent? So far,
"He had good reason," he jeered. "All Jews have good reason to celebrate Luther and to ignore his anti-Semitism. Without intending to do so, he paved the way for them, and how! The more they extol his authority, the less the world notices his error. That he later cursed them as a pestilence is indeed bitter to them, but — how many people are even aware of his condemnation of the Jews."
"The Jew Goldmann," I put in, "stated their reason plainly enough. 'Luther has again brought the Old Testament to honor.'" (65)
"Instead of to dishonor,"
was the reply. "His translation to
the German language might have been of some use; as it is, it has grievously
damaged the German power of discernment.
Lord in heaven, what a halo now surrounds Satan's 'Bible'! Luther's poetry sparkles so that even the
Schopenhauer expressed a similar opinion," I confirmed. "He said that if one wants to understand the Old Testament one must read it in the Greek version. There it has an entirely different tone, an entirely different color, with no presentiment of Christianity! Contrasted with the Greek, Luther's translation seems 'pious'; also 'often erroneous, indeed, sometimes intentionally, and delivered throughout in a churchly, edifying tone.' Luther has permitted himself changes 'which one could call forgeries' and so on." (66)
"Not Luther," he raised his finger. "The rabbis who helped him with the entire translation introduced changes and forgeries. Hebrew is a difficult language. Luther translated a certain word, for example, as 'racial kinsman.' But then the rabbi came in and said that the word means 'neighbor.' And so we have the translation: 'Love thy neighbor as thyself,' rather than, as it should be: 'Love thy racial kinsman as thyself.' A small piece of cunning, but — it served its purpose of giving the Jews the aspect of real humanitarians."
"Yes, even Luther was taken in by the 'chosen people,'" I replied. "He looked upon the Old Testament as divine revelation. He approached the book with infatuation, convinced that it could contain nothing but sheer preciousness. Then he began wading into the vile thing. After a few steps he blinked his eyes, bewildered. He was stunned. That just couldn't be so! It must have some other meaning! And so, with perfectly honest intentions, he read between the lines what simply wasn't there. Everywhere he managed to see allusions to Christ, although nothing could be farther from the Jews' actual thoughts on the matter. Their Messiah is no 'lamb's tail,' Heine jeered at Christ, no scorner of earthly existence. (67) On the contrary, their Messiah is a brutal dog who will conquer the earth for his Jews; he is the 'prince of this world.' Page after page it says: 'Ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves,' or 'Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.' One of these is a statement of a 'divinely inspired' prophet, the other a 'deeply spiritual' psalm. (68)
"Credulously, Luther viewed everything in a rosy light. This became easier for him when, in the middle of the great morass, he came to passages like: 'Ye will have no permanent existence among the nations, and the soles of thy feet shall find no rest,' and 'Ye will be an abomination among all peoples.' Compassion seized him. "The Jews,' he thought to himself, 'have become untrue to their godly doctrine, but they will again find their way home to it.' It never occurred to him that these direly threatening sermons served only the purpose of holding the Jews to their course.
"On the other hand, many
passages of apparently lofty stamp have quite a different purpose: namely, they
serve as a protective cover. He later
recognized this Jewish tactic, but only in the living Hebrews, not in their
Bible. 'The Jews desire to make all
their affairs ambiguous, so that nothing about them is really certain,' he
said. If one belabors them for an
especially low-minded passage, they can indignantly point at one which is
dripping with loving kindness. Heine,
for example, writes an utterly vulgar poem about
"No, you are right," he said. "The Jew often plays the role of a benefactor only in order to accomplish his destructive aims without notice. It's always been that way.
"This ambiguity," I completed, "one finds even in Spinoza. (69) One can hardly imagine a bolder, more outspoken world view than his; but his ethics would horrify a pig. 'In all things seek that which is advantageous' is the quintessence of his moral philosophy—the genuine Jewish viewpoint."
"It is the most terrible tragedy," he said sadly, "that Luther bears the responsibility for such a dire development — the consequence of deeds committed in perfect innocence — that today all civilization is in danger of running aground on it. The greatest German the unsuspecting cause of the German collapse; Luther, the mighty opponent of the Jews, the one who most disastrously paved the way for them — incomprehensible, I tell you, incomprehensible. To happen too late by a paltry ten or twenty years! To first become awake to the Jews shortly before his death, when everything had already been determined! (70) Previously, body and soul for the traitors! Then the Hebrews had still been 'cousins and brothers of our Lord' to him, while we Christians were only 'brother-in-law and strangers.' Wringing his hands, he entreated the populace to associate with them in a 'decent and proper' manner. To him they were exalted above the Apostles! The late Erzberger couldn't have carried on more absurdly. (71)
"Only not for an instant as sincerely," I stopped him. "If Luther had been a contemporary of Erzberger, he wouldn't have had to find out about the purpose of the Jewish hush-money first, in order to see through Judaism. As early as his student days he would have promptly leaped with both feet into the battle against the devil's brood."
"My God," he immediately resumed, "one cannot blame him. A lot has happened in the last four hundred years. But there is one thing to remember: popular instinct was more alert then than nowadays. All along the line mistrust of the Jews was quite firm. Luther was a man of the people, the son of simple folk. His predilection of many years toward the Jews is a bit misleading; one must take into account a certain naivete, a lack of worldliness, the result of his stay in the cloister. The same rule seems to have applied here as elsewhere: too much studying ruined his vision. Nevertheless, Luther was a great man, a giant. With a shock which pierced the twilight he saw the Jews as we have only begun to see them today. But, unfortunately, too late, and even then not there, where he had done the most damage—in Christianity. Oh, had he only seen them there; had he only seen them in his youth! Then he would not have attacked Catholicism, but, rather, the Jews behind it! Instead of a wholesale condemnation of the Church, he would have let his whole, passionate impetus fall on the true villains. Instead of glorifying the Old Testament, he would have branded it as the arsenal of the Antichrist. And the Jew—the Jew would have stood there in his abominable nakedness, as an eternal warning. He would have been obliged to get out of the Church, out of society, out of the halls of the princes, out of the castles of the knights and the houses of the citizens. For Luther had the strength and the courage and the overpowering will. It would never have come to the splitting of the Church or to the war which, in accordance with the wishes of the Hebrews, spilled Aryan blood in torrents for thirty long years."
"'And I will set the Egyptians against the Egyptians: and they shall fight every one against his brother and every one against his neighbor,'" he ground out. "What hatred, what demonic hatred! That's not human; what is it?"
"That, my friend," I
joked, "is the 'geniality of the heart' of which the Jew, Fritz Kahn, has
spoken, through which '
"Well, all these fellows operate the same way at least. They don't even bother to deny anything; instead they flatly maintain exactly the opposite."
"That tactic seems to work quite well with our men of learning,' he growled. "The Jews say whatever they please; it is all gospel to our scholars. They wouldn't think of trying to verify anything; the fact that it appears in print is enough for them. A certain Jewess called the Talmud 'a grandiose, monumental work of the spirit,' a 'heroic monument of ideas, to which the millennia have given the breath of their experience.' (72) Immediately upon encountering such a gem, the German professor whips out his notebook — and the next day his students have devoured and digested the new tidbit. That's the way it goes in our gymnasia. They are all designed, so they say, to turn out nothing but geniuses; instead, one lackey after another is graduated."
"A few hours spent browsing in
the Talmud," I proceeded, "is quite sufficient to remove any
doubt about the Jews. It is understandable that
they have only the most inordinate praise for the book. When they peep into it their own peculiar
nature peers back out at them. And that,
of course, is the greatest source of joy for them. Thus, in essence, every Jew is a Talmudist,
even if he has never looked at the Talmud.
It makes no difference when it was written; in fact, it needn't have
been written at all. The first Jew
comprised all its essential ingredients.
The Jewish leaders fully understand that, but they only say it
metaphorically. 'The Talmud is an
unimpeachable authority,' trumpeted the rabbi Dr. Gronemann,
"Lord," he said, "whoever doesn't become sickened and nauseated upon making a closer acquaintance with the Talmud can put himself on display in a circus side show."
"The local side show," I
remarked, "has certain limits on the degree of abnormality it will
exhibit. The young student from
"One finds a whole series of such pleasantries in this magnificent example of a religious book," he said disgustedly. "The real clincher, however, is that non-Jewish girls 'who are less than three years and one day old' are considered 'suitable' for rabbis, since Moses had written: 'But all the women children that have not known a man by lying with him, keep alive for yourselves,' namely, for the rabbis. (75)
"The most abominable perversity and the most tedious syllable-thrashing in the same breath. What goes on within Jewish heads must really be frightful."
"They," I returned, "are of a contrary opinion on that. Otherwise their mirror image, the Talmud, wouldn't inform us that 'the Israelites are more pleasing before God than the angels,' (76) or that 'the world was created on behalf of the Israelites alone,' or that 'whoever slaps a Jew in the face has struck God himself,' or that 'the sun illuminates the earth and the rain makes it fertile only because Israelites live on it,' and more of the same sort of modesty."
"I really doubt that there is any sort of medical encyclopaedia which contains terms suitable for describing the Jewish megalomania," he said. "But what an incredible talent they have for disguising it!"
"Their book Sirach," I completed, "howls: 'Terrify all peoples; lift your hand up against strangers, that they may see your power. The fire of wrath must burn them. Crush the heads of the princes, who are our enemies!' (77) And the Schulchan Aruch rages: 'Pour out, oh Lord, your fury over the goyim, who do not know you, and over the kingdoms which do not invoke your name. Pursue them in wrath and extinguish them beneath God's heaven!' (78) They make the same threat in both places, with the distinction that the Schulchan Aruch emphasizes that all must be exterminated who do not swear on Jehova."
"And with such an abominable moral doctrine on his conscience," he began to boil, "that marvel of modern Jewry, Moses Mendelssohn, (79) had the impudence to assert that 'dominion over the earth belongs by right to Jewry.' Because of their religion! As a trained Talmudist he certainly knew his way around in the whole, vile thing — those extracts we have just quoted are only a tiny fraction — but he still... oh, this lying, this utterly mendacious pack, the very essence of the lie!"
"That's what they themselves say," he said. "They are incessantly boasting, too, that their religion is such a masterful creation that it stands alone in the world. Then bring the Talmud forward! It contains the Jewish religion in its purest form — theology, dogmatics, morality, everything together in the same place. Why do they hold back the magnificent book so nervously, if indeed 'the millennia have given the breath of its existence' to it? As born benefactors of mankind they should have long since made it accessible to the general populace. Instead, it still hasn't been completely translated, even today. And who in the devil has read what there is of it? One would think they are afraid some medieval church is still waiting to burn it for heresy.
"Some religion! This wallowing in filth, this hate, this malice, this arrogance, this hypocrisy, this pettifogging, this incitement to deceit and murder — is that a religion? Then there has never been anyone more religious than the devil himself. It is the Jewish essence, the Jewish character, period!"
"Luther," I interjected, "expressed his opinion of it plainly enough. He urges us to burn the synagogues and Jewish schools and to heap earth on the remains 'so that no man would ever again see one stone or cinder of them.' God would forgive us for what we formerly had tolerated through our ignorance — 'I hadn't known it myself,' he wrote — but now that we were aware of what went on, we dared not, at any price, protect these buildings 'wherein they slander, curse, spit on, and revile both Christ and us.' (81) We could hardly speak more strongly ourselves. He also urged the destruction of their houses, for they carried on there the same way as in their schools. 'Some may feel,' he complained, 'that my judgment is too harsh. It is, if anything, too lenient, for I have seen their writings.' (82)
"Our school inspectors apparently haven't seen them, nor have our charmers or wizards."
"Burning their synagogues, I am afraid, would have been of little avail," he shrugged. "Even if there had never been a synagogue, a Jewish school, an Old Testament, or a Talmud, the Jewish spirit would still have been there and had its effect. It has always been there. Every Jew ever born has embodied it. And that is even more pronounced with the so-called enlightened Jews. Heine belonged, certainly, among the most enlightened, but he had just as much insane arrogance as the greasiest Galician kike. Moses Mendelssohn passed for a downright wonder of wisdom. Yet, lo and behold, he found it actually shocking that the Jews still didn't have the dominion over the earth which was due them!"
"From long years of experience," I brought out, "Dostoevski depicted the hair-raising conceit of the Russian Jew. (83) For a long time he lived with all kinds of convicts, including several Jews, sleeping on the same wooden bunks with them. Everyone treated these Jews in a friendly manner, he reported, not even taking offense at their raving-mad manner of praying. Probably their own religion had once been like that, thought the Russians to themselves, and they quietly let the Jews do as they pleased. But, on the other hand, the Jews haughtily rejected the Russians, didn't want to eat with them, and looked down on them. And where was this? In a Siberian prison! (84) All over Russia Dostoevski found this antipathy and loathing of the Jews for the natives. Nowhere, however, did the Russian people resent their behavior, indulgently believing it to be a part of the Jewish religion."
"Yes, indeed, and what a religion!" he said scornfully. "It is the character of a people which determines the nature of their religion, not the other way around."
I continued, "was compassion itself but, like Christ, he took exception to
the Jews. With foreboding, he asked what
would happen in
"Ah, could our workers but share his forebodings, particularly those who hope for salvation from the Soviets!" he cried. "Famine, mass graves, slavery, Jewish whips. Whoever goes on strike is hanged. 'Come hither, all ye who are weary and heavy laden.' How they whistle, the dogs! And how fine that sounds, in front of the curtain! Behind it, however, lurk the pampered 'Pöbelvolk' the Red Army, the dregs of non-Jewish humanity."
"The toll of Russians sacrificed since the beginning of Bolshevik domination is estimated by the authorities at about thirty million," I answered. "Those who weren't summarily executed fell to famine and disease. Were they all bourgeois? Only an imbecile could believe that. Who among us then has the most to suffer? The thousands who every day stand for long hours at their various occupations. Capitalists are hardly a majority among them. But that hasn't dawned on our workers. In their eagerness to be the masters, they let themselves be led about by the nose like children.
"Ebert (85) has thundered against capitalism his whole life. Now he is president. And? At every street corner banks sprout from the ground like mushrooms. That is certainly a fact. Everyone sees it. Anyone can reach out and touch it. But does that lead anyone to smell a rat? Not on your life!
"The first thing the Jew Eisner
(86) did after the revolution was have the banks guarded by the army. Capitalists smuggled their enormous hordes of
money out of the country for months, and he didn't raise a finger to stop
them. He felt it was more important to
travel to the Socialist Congress in
"The same Eisner," he
nodded, "who, at the beginning of the war, sent a flood of telegrams to
the other Social Democrat leaders, entreating them to remain true to the
Kaiser. A disgraceful stab in the back
must be avoided at all costs, said he.
It went like that until the Treaty of Brest Litovsk.
(87) Up till then all German Jews were
inspired monarchists. But then came the about-face. The Moor had done his duty and crushed Czarist Russia; now for him
to crush himself. The rest is
silence. Visible to all eyes, the Jew
also made his bid in
To let yourselves be thus deceived!
Things are different than which innocents let themselves
dream. The Communist Party in
"I'd like to know," I remarked, "what the comrades would say if one proved to them in black and white that the Junkers or the big industrialists have had a secret moral philosophy of the most abominable sort since the time 'x'. Their rage would be unimaginable. 'Aha!' everyone would roar. 'With principles like that it is no wonder the devils torment us so! Imagine that! How can anyone be that mean and vile? The whole bunch of them should be exterminated!' They would carry on like that, as if possessed, and rightly so. But, on the other hand, when one shows them that the Jews have, in their official religious books, the most hair-raising statements about the plundering and murder of all Gentiles, it makes no difference at all to them. They either dispute it or, when that seems hopeless, say that most Jews haven't been that religious for a long time and don't concern themselves with that stuff anymore. It never occurs to them that the Jewish character is the source of their vile literature."
"But this," he said, "tops it all: all — and I mean all — social injustices of any significance in the world today can be traced back to the subterranean influence of the Jews. The workers seek, therefore, to eliminate with the help of the Jews those evils which none other than the Jews themselves have consciously and deliberately established. One can imagine what kind of help they will receive."
"Behold the modest Joseph!" I rejoined. "His influence on the Pharaoh caused the Egyptians dreadful distress, from which they later thought they would free themselves with the help of Moses. I must admit that the episode does not lack a certain grim humor."
"The truth," he said, "is, indeed, as you once wrote: one can only understand the Jew when one knows what his ultimate goal is. And that goal is, beyond world domination, the annihilation of the world. He must wear down all the rest of mankind, he persuades himself, in order to prepare a paradise on earth. He has made himself believe that only he is capable of this great task, and, considering his ideas of paradise, that is certainly so. But one sees, if only in the means which he employs, that he is secretly driven to something else. While he pretends to himself to be elevating mankind, he torments men to despair, to madness, to ruin. If a halt is not ordered, he will destroy all men. His nature compels him to that goal, even though he dimly realizes that he must thereby destroy himself. There is no other way for him; he must act thus. This realization of the unconditional dependence of his own existence upon that of his victims appears to me to be the main cause for his hatred. To be obliged to try and annihilate us with all his might, but at the same time to suspect that that must lead inevitably to his own ruin, therein it lies. If you will: the tragedy of Lucifer."
Here the notes of Dietrich Eckart break off.
(1) Strabo (Greek geographer and historian, ca. 63 B.C.—ca. 24 A.D.), Geographica.
(2) Marcus Tullius
Cicero, Oratio pro L. Flacco. In 59 B.C.
(3) John 19:12.
(4) Isaiah 19:2-3.
(5) Three figures prominent in German politics in 1923: the German Chancellor, the Bavarian Minister of the Interior, and the founder and leader of the Bavarian People's Party, respectively. [Translator]
(6) Exodus 12:7-13, 29-30.
(7) James K. Hosmer, The Jews (New York, 1885), p. 272. [Translator]
(8) Exodus 12:35-36; Psalms 105:38
(9) In the translation from the Hebrew of Exodus , that word which is rendered in the King James version as "mixed multitude" appears in the German Bible as "Pöbelvolk," meaning "rabble." [Translator]
(10) In volume two, chapter 16 (page
384 of the 1783
"From the reign of Nero to that of Antoninus Pius, the Jews discovered a fierce impatience of
the dominion of
(11) Heinrich Graetz,
Geschichte der Juden von
den ÄItesten Zeiten (
(12) September 2.
(13) Genesis 41:43.
(14) Genesis 46:7.
(15) Genesis 45:18,20.
(16) Exodus 1:6-10.
(17) Emperor William II of
(18) Joshua 6:25.
(19) Friedrich Delitzsch,
Die Grosse Täuschung: Kritische
Betrachfungen zu den alttestamentlichen Berichten über
(20) Isaiah 34.
(21) Exodus 34:12; Deuteronomy 7:16.
(22) Otto Hauser, Geschichte des Judentums (
(23) Hauser distinguishes "light" or "blond" men, or, as he says, men of noble race, from "dark" or "black" men of inferior race. Wherever he has occasion to mention a blond Jew in his book, he praises him to the sky. For my part, l have met some of the greatest rascals among blond Jews.
(24) Werner Sombart, Die Juden und das Wirtschaftsleben (
(25) Against Napoleon Bonaparte, 1813-1815. [Translator]
(26) Hauser, op. cit., p. 376.
(27) Arthur Schopenhauer, Parerga und Paralipomena II § 174.
(28) Ludwig Börne (alias Löb Baruch), Briefe aus
(29) Heinrich (alias Chaim) Heine, Deutschland, ein Wintermärchen (1844).
(30) Zentralverein deutscher Staatsbürger jüdischen Glaubens. [Translator]
(31) Artur Brünn, Im Deutschen Reich (the periodical of the Zentralverein) 1913, No. 8.
(32) Walther Rathenau,
Berliner Kulturzentren, 1913. Rathenau was a
Jewish war profiteer in World War I and later a minister in the
(33) A Jew-controlled, socialist
(34) M.J. Wodeslowsky, Jewish
(35) Joseph Cohen, Jewish World,
(36) Jewish Chronicle,
(37) Sombart, op. cit., pp. 32-33.
(38) Ibid., p. 39
(39) Five years after Der Bolschewismus
In a pamphlet published in London in March 1936 by the New Zion Press and entitled Great Britain, The Jews, and Palestine, Samuel Landman, the well-known Zionist, states that these negotiations led to a "quid pro quo contract" in which Jewry agreed to use its influence to bring America into the war on Britain's side in return for Britain's guarantee that Palestine would be handed over to the Jews. He says that, once the negotiations were complete, "the change in official and public opinion as reflected in the American press in favor of joining the Allies in the War was as gratifying as it was surprisingly rapid."
Eckart, of course, did not know the full story of these arrangements in 1923. [Translator]
Rosenthal, American Jewish News,
(41) Hauser, op. cit., pp. 484, 491.
(42) Martin Luther, Von den Juden und ihren Lügen. Luther's words are more poetic in German: "Du bist nicht ein Deutscher, sondern ein Täuscher; nicht ein Welcher, sondern ein Fälscher." [Translator]
(43) John 8:44.
(44) Sombart, op. cit., p. 371.
(45) Matthew 23:15.
(46) Matthew 4:15-16.
(47) John ; .
(48) John 7:48.
(49) Matthew 28:10.
(50) Immanuel Kant, Anthropologie in pragmatischer Hinsicht (Königsberg, 1798).
(51) Johann Wolfgang von Goethe, Wilhelm Meisters Wanderjahre.
(52) Goethe, Das Jahrmarktfest zu Plundersweiler.
(54) Goethe, Tag- und Jahresfeste.
(55) Benjamin Disraeli, Conningsby (
(56) Otto Weininger, Geschlecht und Charakter (Vienna and Leipzig, 1903).
(57) Matthew 10:5-6.
(59) Moritz Goldstein, Kunstwart, March, 1912.
(60) One is reminded here of what
has happened to Wagner in recent years.
If Eckart could have foreseen how Wagner's
immortal operas would be someday perverted at
II (1130-1138), Innocent II (1130-1143), Calixtus III
(1168-1178), Clement Vlll (1424-1428), Alexander Vl (1492-1503), and even Pius Xl (1922-1939). In addition, Gregory Vl (1045-1046) and others may have been Jews or
(62) Giordano Bruno, Spacio della Bestis Trionfante (1584).
(63) In his lecture in 1894, entitled Umpires of the Jewish Question.
(64) In his farewell sermon in March, 1894.
(65) Nahum Goldmann, the well-known Russian Jewish Zionist who also had the unbelievable audacity to announce that the Jews "no Ionger recognize the right of any country to consider the question of the treatment of its Jewish population as an internal affair."
(66) Schopenhauer, loc. cit.
(67) Heinrich Heine, in his poem "Disputation."
(68) Isaiah 61:6, Psalms 2:8.
(69) Baruch Spinoza, the greatest Jewish philosopher (1632-1677).
(70) Martin Luther died in
1546. His two principal anti-Semitic
writings, Von den Juden und ihren
Lügen and Vom
Schem Hamphoras, appeared in 1543. A
philo-Semitic tract by him was written in 1523. The modern reader may refer to Walther
Linden, Luthers Kampfschriften
gegen das Judentum
(Berlin, 1936), which contains the complete text of Von den Juden und ihren Lügen and extracts from Vom
Schem Hamphoras; or to
Rudolf, Dr. Martin Luther Wider die Juden (
(71) Matthias Erzberger (1875-1922) was a left-wing member of the Catholic Center Party. A collaborator with the Jews and Social Democrats during World War I, he favored the Versailles Treaty and became German vice chancellor in 1919. He was executed for his treasonable activities by German patriots in 1921. [Translator]
(72) Doris Wittner, Ostijudische Antlitz, No. 252 (1920).
(73) The kab is an ancient Hebrew unit of measure equivalent to about two quarts. [Translator]
(74) Talmud, Baba Mecia, 84a. It
is interesting to note that recent editions of the Talmud replace the
word "penis" (männliches Glied in German) with "waist" (Körperumfang in German). The 1933
(75) Talmud, Jabmuth, 60b. The exact words of Goldschmidt's 1931 Berlin Edition of Jabmuth are: Es wird gelehrt: R. Simon b. Johaj sagte: Eine Proselytin unter drei Jahren und einem Tage ist für Priester tauglich, denn es heisst: und alle Kinder unter den Weibern, die die Beiwohnung eines Mannes nicht erkannt haben, lass für euch leben... [Translator]
(76) Talmud, Hulin, 91b. One really must take the trouble to look into the Talmud oneself, in order to believe the truly astounding things to be found therein. We have referred to Goldschmidt's German translation, published by the Jüdischer Verlag (Berlin, 1930-1936), but the Talmud is also available in English (with the exception of a few of the more perverse passages) from the Soncino Press (London, 1935). [Translator]
(77) Sirach 36:2-12.
(78) Schulchan Aruch, Orach Gaijim, 480.
(79) Moses Mendelssohn (1729-1786)
was a troll-like, hunchbacked, little Jew, originally a Talmudic scholar, who
eventually displayed a vastly greater affinity for a fast buck than for the
peculiar "wisdom" of the Talmud. Starting as a tutor in the house of a rich,
Jewish silk merchant in
(80) Arthur Ruppin, Die Juden der Gegenwart (
(81) Luther, Von den Juden und ihren Lügen.
(83) Feodor Dostoevski, An Author's Diary, (1876-1880)
spent five years in a Siberian prison camp at
(85) Friedrich Ebert (1871-1925) was the Marxist leader of the Social Democrats. He collaborated with other traitors to bring about the German collapse of 1918 and became Reichspräsident under the new regime, in 1919. [Translator]
(86) Kurt Eisner (1867-1919) was a Jewish
journalist politician and Marxist leader in
(87) The treaty of
(88) The Völkischer Beobachter was the official NSDAP newspaper, from December, 1920, on. [Translator]
Additional copies of Bolshevism from Moses to Lenin
This booklet is a reprint from the
Spring, 1966 issue of
NATIONAL SOCIALIST WORLD.