Vanguard News Network
VNN Media
VNN Digital Library
VNN Reader Mail
VNN Broadcasts

Old September 12th, 2016 #1
Sean Gruber
Senior Member
 
Join Date: Mar 2007
Posts: 3,465
Default The Riddle of the Jews' Success

The German author Theodor Fritsch was the bridge between Germany's 19th-century "Anti-Semitic" movements and the NS.

American military authorities tried to destroy most of his books in the immediate post-World-War-Two period. They didn't succeed, because there were many copies: he was widely read.

Here is a PDF of one of his more famous books, The Riddle of the Jews' Success. It's good.
http://tinyurl.com/hq97jbz

Far from being "dated," his material is evergreen. I would like to see more Fritsch books translated into English.

His magnum opus was Handbook on the Jewish Question. To my knowledge, it has not been translated.

I have been beavering away at a translation, using automated online translators (I don't know German). But the book is almost 400 pages of sometimes complex Deutsches, so it's slow work.

Here is a sample. If any native German-speaker would like to help out, PM me.

First, the original (PDF):
http://tinyurl.com/hlbd8y4

Now, here is my translation of the front matter, the preface, the introduction, and part of the first chapter of Theodor Fritsch's Handbook on the Jewish Question.

**

THEODOR FRITSCH'S HANDBOOK ON THE JEWISH QUESTION

Key Facts for Evaluating the Jews

Hammer Press / Leipzig / 1944

*

About the Author



"The creator of practical Anti-Semitism"

Industrial engineer Theodor Fritsch, a farmer's son, stood with the great opponents of the Jews. By 1880 he was closely linked with Lagarde, Dühring, Liebermann von Sonnenberg, Bockel, Stoecker, and others. The more he learned about the Jews (beginning in his student days, when he was a frequent visitor to a Jewish home), the better he understood his life's purpose. He gave up his profession to devote whatever time, money, and energy was necessary to sharing his thoughts with the German people. After he founded "The Hammer: Pages for German Sense" in 1902, his former friends more or less abandoned him. In a period ruled by Rathenau, Ballin, Warburg, and other money-Jews, he had to reckon every day with the threat of jail for publishing truths about the Jews' behavior in business, politics, culture, and religion. A Jew-rotten court system sentenced him to fines and prison; Jewspapers spluttered about him; a tired, blind people misjudged him; but he stayed true to his knowledge.

In 1887 he created his famous Anti-Semites' Catechism, the 49th edition of which is this Handbook on the Jewish Question. Around the time of the war [World War I] he wrote a series of books that are still among the basic educational tracts of our people's National Socialist movement: The False God, The Riddle of the Jews' Success...My Fight with the House of Warburg...The Sins of Big Finance...Against Rathenau.

He died on September 8, 1933. Little did millions of Jewish subversives then know that he had accomplished his life's purpose: he had constructed a foundation on which the German people can build a new empire.

*

Preface to the 41st Edition

The Nuremberg Laws for the Protection of German Blood and German Honor, given at the 1935 Reich Party Congress, set a preliminary standard in New Germany's fight for racial purity and native viability. Adolf Hitler's removal of the Jews from official life in politics, culture, and economy has attracted the attention of the whole world. Because the Jews are accordingly inciting anti-German hatred and persisting in general subversion, it is more necessary than ever to use all good means to educate people about the existential threat the Jews pose. For this reason the Handbook on the Jewish Question, based on German observations of German conditions, is an indispensable spiritual weapon against humanity's traditional enemy.

Originally written by Theodor Fritsch as a fighting creed, now reorganized for serious educational use, it still shines with the fighting spirit of Fritsch and serves as a beacon lighting the way to the liberation of the Ayran peoples from the Jews.

The Handbook recounts the classic history of the Jews in Germany and of Germany's hard struggle against these invaders, which reached its climax in the National Socialist Revolution of 1933. To form a complete picture of that history, including its most recent developments and international implications, experts have made new contributions to every topic herein.

Thanks is given to all who cooperated in offering practical proposals for the design and improvement of the Handbook on the Jewish Question. And to the countless readers who contributed much new information to its pages and thus helped to eliminate the last points of ignorance about the Jews' universal aggression.

In commemoration of the elder champion of the German revolt against the Jews, we, the Editors, give this edition a proper title: Theodor Fritsch's Handbook on the Jewish Question. May it continue to fulfill his fighting purpose.

Leipzig
September, 1943

*

Introduction

The history of Jewry is the story of decline. Not the decline of the Jews, but of the people who took them in as guests, granting them the right of abode.

Even the ancient Romans called these people (if one may speak of mongrels as a people) profoundly guilty. One must also point to the oldest historical work of the Jews, the Bible, which reveals their true character completely. For two thousand years, i.e., since they learned to creep into the history of the cultured world, Jews heard strong voices raised against them. And the more settled Jewry has become in Europe, the louder such voices have grown.

For centuries, European history was world history; therefore, pronouncements against the Jews encompassed the world, if not the whole round earth. From Tacitus and Giordano Bruno's Diodorus to Luther, Goethe, Fichte, and Schopenhauer came strong, almost determining warnings about the Jews. Tacitus called the Jews the "abhorrence of the human race" (taedium generis humani); in the New Testament we find Christ speaking of them as the devil's sons; Richard Wagner called them "mankind's genius of decay," similar to Mommsen's "ferment of decomposition"; and Treitschke said succinctly, "The Jews are our misfortune."

The vindictiveness of the Jewish people, already well-known from the Old Testament, one may well call a "divine" vengeance, since today's denominations place Yahweh the Avenger in the foreground, preventing anyone from hearing these constant warnings about the Jews. Still, in that, it is the Jews' own unique traits and a certain gullibility among honest people that have everywhere played the decisive part. The more the Jews understood how to use their inherently cunning nature to impose their views of politics, economics, art, etc. on other peoples, the stronger their influence grew.

It is an undeniable fact that any opponent of the Jews is boycotted in the strictest manner: not only individuals, such as happened in the decades before the German Revolution [1933], but also entire countries, as we have witnessed in the years following it. The money power of Jewry forced even the vain Henry Ford to adjust his anti-Jewish campaign.

Anti-Jewry is exactly as old as Jewry. Theodor Fritsch once said: "Is it any wonder that a superstitious and fanatical sect, whose goal is the exploitation and subjugation of honest creative mankind, isn't passionately defended by all honest people?"

Despite the existence of very deep knowledge about the Jews, all 18th- and especially 19th-century governments awarded citizenship to them. By recognizing Jews as a religious community, governments put them on an equal footing with non-Jews. It must be noted that these governments were ignorant not only of the standard Code of Jewish Law, called the Shulchan Aruch, but also of the religion of the Jews, the Talmud.

Those who often call themselves Christianity's guardians did not know that the Jews' statute books take a totally anti-Christian stand. One might assume that the Talmud's attitude was known from Eisenmenger's book; but that book's substantive publication was undertaken in 1711, at the behest of only one Prussian king, Frederick the First.1

We know, however, that Jewry -- especially since the French Revolution in 1789 -- was promoted so powerfully that its money finally bought Equality. In non-German countries Equality is applied only to Jews, who never acknowledge that others are involved in Equality. Jews are the "Chosen People," after all; they stand above everyone else. Significantly, both Christian denominations [Catholic and Protestant] still recognize, or again recognize, them as such.

It is undeniable, and is affirmed by the Jews themselves whenever they speak freely, that their communities are actually irreligious. What they call their "religion" is only a set of ancient laws "for promotion of the Jewish people." Whereas true faith (for example, among Germans) is a relationship to God through inner knowledge of oneself and one's kind, religion among the Jews is the organizing principle of a global racket, and nothing more. Thus are the Jews not only "a state within a state" but also "a state across all states."

The anti-Jewry movement, which Adolf Hitler united and led to victory in 1933, has a centuries-old literary pedigree. One may well speak of a source which grew over time and became an overwhelming power. It began with Martin Luther's treatise "On the Jews and their Lies," in which the founder of Protestantism denounced Jewry in the hard, often outrageously bawdy language of his day. Next came scripture professor Eisenmenger's Judaism Unmasked, which the Emperor of Austria tellingly prohibited in 1701 but which succeeded anyway in exposing the depravity in the Talmud. A period of general censorship about Jews followed, imposed by various princes. The period of Germany's decisive anti-Jewry struggle began with the appearance of Richard Wagner's essay "Jewry in Music" (1869). The following year saw the publication of The Jews and the German State, written by one "H. Naudh." That may have been the pen name of a member of Bismarck's staff. Later a landowner named Heinrich Nordmann was assumed to be the author, but this has not been confirmed. The effect of this book wasn't as great as its author(s) intended in any case. As Theodor Fritsch once pointed out, even had it been written a "warm, statesmanlike, Christian tone" it would have been rejected even by the then-mighty Conservative Party. Otto Glagau had more success in the "Gazebo" in 1876, with an essay showing that recent stock market manipulation had robbed the German people of billions. The struggle against the Jews began to take stronger forms from then on. After Wilhelm Marr's The Victory of Judaism over Germanism (1878), the public started paying better attention. Anti-Jew speakers appeared and tried to rouse the people to activism. But the maturity needed for political confrontation had not yet been attained. The anti-Jewry movement had reached a certain natural evolutionary stage. It would be wrong to discount this period during which the insights that led to the victory of National Socialism in our time were planted, as if in a seedbed.

In 1878, the chaplain from Metz appointed to Berlin, Stoecker, gave speeches that set off storms both of approval and rejection. His was the mistaken view that Jews can be transfigured into decent citizens by baptism. Even though the Frenchman Gobineau's racial works had appeared in the 1850s, sweet Stoecker ignored the fundamental importance of race and was soon shipwrecked.

Over the next few years, Dr. Ernst Henrici, Max Leberman von Sonnenberg, and Nietzsche's brothers-in-law Dr. Bernhard Förster and Paul Förster emerged, and they won public successes which they used to build a strong anti-Jewry group. Soon after, some Jew-opposing newspapers and magazines arose, but, except for Glagau's "Culture Warriors," they faded out. It must be remembered that in those years the Jews used their economic power to grab more and more control of the press. Until the Editor Law of 1933, newspapers depended on advertising and preserved their profitability by running ads from big Jewish firms. Advertisers in the first anti-Jewish newspapers and magazines found themselves immediately boycotted by the economic power of Jewry. Because the readership of these publications was naturally limited, the selling of ad space had to make up expenses. This was a losing battle and they soon had to shut up shop.

Still, it was possible in 1880 for the movement to send Bismarck an "Anti-Semitic Petition" which had 250,000 signatures. It called for restricting or preventing the immigration of foreign Jews; excluding Jews from all official positions; resuming the collection of statistics on the Jewish population; and preserving the Christian character of the elementary schools. Delivered to the Prussian House of Deputies on November 20, this petition elicited impressive expressions of Jewish terror from the Center Party's deputy, Bachem. Deputy Stoecker announced that his own Social Democratic Party would die if it equated Progress and Jewdom. Particularly notable was the statement by the former mayor of Berlin, Hobrect, who belonged to the Liberal Party: "In an egalitarian society this excessive, dreadful shouting when someone steps on another's toes is intolerable. Even someone in a dependent position is obligated to have a certain discretion, and if he is found to be tactless or malicious toward a Jew, which is bad enough, then any consideration of him should cease and the authorities should show their deep indignation by removing all barriers to avenge the injustice."

As with the press, so with political organizing: support was limited. Membership dues could not sustain the necessary organizational structure; outside donations had to be accepted from wealthy contributors. One may clearly understand many things when one realizes that often these contributors were Jews. In the final years of the century [19th century], the Antisemitic People's Party [later the Reform Party] was created under the guidance of von Sonnenberg and Dr. King (Witten). It had sixteen seats in the Reichstag in the mid-'90s. Although some of its members, such as Dr. Böckel, were very gifted speakers and had large followings all over the country, the Party's influence was negligible. It disintegrated around the turn of the century.

What contributed to this decline, in addition to the dominion of Jewish economics which impoverished the commercial class and brought industry after industry under the control of the Jews, was the bad behavior of the anti-Jewry politicians Ahlwart and Graf Pückler. Only Theodor Fritsch remained a factor after the disintegration of this first anti-Jewry movement. He founded his magazine "Hammer" in 1902 and started a relentless war against the Jews with it.

To work against the ongoing destruction of every German sensibility was very difficult for Fritsch. Jewry sent ruthless agents after him from the beginning. Often Jewry hid behind the German government so cleverly that the common man couldn't tell the difference between the two. As Fritsch labored to gain a wider circle of friends, he acted with moral and intellectual integrity, publishing essays on race to prepare the ground for a renewal of Nation and State. During the war of 1914-18, he focused much of his writing on the Jews' corruption of the war effort. The Supreme Army Command repeatedly banned the "Hammer" because of its exposés of the military companies got up by the Jews Rathenau and Ballin.2

The "inside story" of the war very clearly showed to the fighting front lines the nature of the Jewish persecutor. Germany's renewal was born out of this trial by fire of its people and soul. While externally state and people collapsed, while parliamentarianism had its huge sham prosperity, and its toleration of Jewry squandered the wealth of Germany, several national federations were created. This was an internal reaction to the national breakdown, the uprising of healthy spiritual forces against the Jewish contamination that had been lodged for decades in Germany's body. From the natural variety of these renewal movements emerged the National Socialist Workers Party, whose leader, Adolf Hitler, took up the fight against Jewry in all areas of German life. This struggle, which had to do mostly with German workers whom Jewish Marxism and Communism had ensnared, was terribly difficult and rich in blood sacrifices. The NSDAP proved its grass-roots vitality by overcoming purely natural biological and political setbacks. Its assumption of power in the German Reich showed that the nationalist idea is the invincible creative power of the German people.

Adolf Hitler certainly recognized the unconditional law that was revealed in the years after the war: namely, that the war had drawn a hard line between everything that came before and after it. Thus the last, deep renewal of the German people involved a generation gap. The education of German youth was accordingly directed only to thoughts of the future, or more briefly: to the nation's good. All prior history had placed the German people into a new framework of life now. The wreck of the political parties allowed the legislature to start afresh. The health of the common people could be protected and strengthened as the basis of the empire. Not only the lawless Jews but also other traitors to the German fatherland had doomed Jewry's baleful influence themselves.3

A Jewdom-wide struggle against Germany started in the first year of the German renewal. But at no other time has Jewry's global organization stood in such disarray as now. The Americans, the English, the French, the Soviet Jews of Russia, and many who emigrated from Germany, all tried to harm us by economic boycott, but the boycott so badly damaged non-German industries especially, that it had to cool off. Nor did they anticipate that Germany wished to become economically independent in many ways.

While Jewry is now excluded from any decisive sphere in the Reich, its relentless attacks on us have opened eyes in foreign lands. Anti-Jewry aspiration is in the making everywhere; and although its conditions can differ among nations, sober consideration of racial knowledge, which is the best defense against Jewry, is blooming in nearly all of them. A fading of the world movement can therefore be expected no longer; the global conflict [World War II], instigated by the Jews as their next attack, will not prevent the awakening of the peoples.
_____

1 Translator's note: See https://en.wikipedia.org/wiki/Johann...as_Eisenmenger

2 Translator's note: For more on the Jews' wartime corruption in World War I, see http://vnnforum.com/showpost.php?p=1728940&postcount=5

3 Translator's note: Here I used guesswork to complete the fragmentary German sentence that ends the paragraph. The editors of the 49th edition write that words are missing from it, implying that official censorship of their source material might have been exercised (ausgeübt) at some point.

*

Ethnology of the Jewish People

(NOTE: This section leans heavily on Hans Friedrich Karl Günther's Ethnology of the Jewish People [Munich: J. F. Lehmann, 1930]. Apart from the now largely superseded [even in purely scientific terms] For Folklore of the Jews by Richard Andree, no book is more suitable as a basis for the following remarks. The publisher would like to take this opportunity to thank Professor Günther for granting his friendly permission to use his work.)

Race shows itself in any group of humans which is marked off from every other group of humans through its own proper combination of bodily and mental characteristics, and produces only its like.1

Race is not to be confused with "Nation," "Community," "People," "Culture," "Religion," or "community of (religious) believers." This is particularly important to note, because almost every author combines different meanings with the words "Semitic" and "Anti-Semitism." At least "Semitic" is a more comprehensive term than "Jewish." The term "Anti-Semitism" (got up in 1879 by the Jew Wilhelm Marr) is not as good, for there are other peoples of Semitic language, such as the Arabs, that stand in sharp contrast to the Jews. So, for reasons in addition to political ones, it is advisable to avoid the term "Anti-Semite" and replace it with "opponents of the Jews."

The dichotomy between Jews and non-Jews, which is naturally perceived by both sides, is, and this should be expressly noted here, not merely a matter of science, for other important differences also come into play as driving forces. The question of how and to what extent this is the case, must remain open here, since it would require sweeping discussions. Essentially, the phrase "The Jewish question is a racial question" encapsulates the best understanding. Günther elaborates this as follows: the race question, he writes, "must form the basis for the discussion of all questions which may arise as a result of the nature and activities of the Jewish people."

But we thus face a new difficulty. If we are looking at Europe's racial conditions today, then we see (primarily after Günther) that the Nordic, the Mediterranean, the Dinaric, the Alpine, the Eastern Baltic, and the Falish races are different. For example, the characteristics of the Nordic race are these: tall lean figure, long face, long head (viewed from above), bright glowing skin, soft blond hair, bright eyes (especially blue ones). When we arrive in an area inhabited by the Nordic race, mainly around Norway, the homogeneity of the population strikes us; in it is united almost every one of the mentioned features. If, however, we were to bring together a thousand random Jews from German cities, we would find among them, standing side by side, tall and short, slim and stocky, broad-faced and narrow-faced, dark-haired and blond individuals. We cannot conclude from this that the Jews are not a race, because we readily see that they have in common a certain hard-to-define quality. We can only conclude that the Jews are not a race in the sense of, for example, the aforementioned European breeds. Instead the Jews are the result of a particular racial mixture.


[END EXCERPT]

_____
1 Translator's note: This sentence is my slight rephrasing of Gerald Clair Wheeler's translation of a similar definition by Günther found in The Racial Elements of European History (London: Methuen & Company, 1927; New York: E.P. Dutton & Co., 1928), translated by G. C. Wheeler from the second German edition of Günther's Rassenkunde Europas (Munich: J. F. Lehmann, 1926). Found here: http://www.theapricity.com/earlson/reeh/
__________________
No jews, just right

Less talk, more action

Last edited by Sean Gruber; September 12th, 2016 at 10:02 AM.
 
Old June 1st, 2017 #2
Michael Jeffrey
Junior Member
 
Michael Jeffrey's Avatar
 
Join Date: May 2017
Location: New Jersey
Posts: 75
Blog Entries: 12
Default

I acquired a copy of The Riddle of the Jews' Success about a month ago. I will have to bump it up on my to-read list.
 
Reply

Share


Thread
Display Modes


All times are GMT -5. The time now is 01:52 PM.
Page generated in 0.30772 seconds.