F. Roderich-Stoltheim - The riddle of the jew's success


F. Roderich-Stoltheim - The riddle of the jew's success
(Theodor Fritsch)
Translated from the German by Capel Pownall - 1927

Theodor Fritsch was a believer in the absolute superiority of the Aryan race, he was upset by the changes brought on by rapid industrialization and urbanization, and called for a return to the traditional peasant values and customs of the distant past, which he believed exemplified the essence of the Volk.
In 1893, Fritsch published his most famous work, The Handbook of the Jewish Question also known as the Anti-Semitic Catechism which leveled a number of conspiratorial charges at European Jews and called upon Germans to refrain from intermingling with them. Vastly popular, the book was read by millions and was in its 49th edition by 1944 (330.000 copies). The ideas espoused by the work greatly influenced Hitler and the Nazis during their rise to power after World War I. Fritsch also founded an anti-semitic journal - the Hammer (in 1902) and this became the basis of a movement, the Reichshammerbund, in 1912.
His better known book, The Riddle of the Jew's Success was published in English in 1927 under the pseudonym F. Roderich-Stoltheim, and dealt with the negative impact that Jewish values and the centralization of the German economy in Jewish hands had on the German people.


I Preface
II Jewish Methods in the Economic Life
III Particular Business Tactics of the Jew
IV The International Connection and Secret League of the Hebrews
V The peculiar Morality of Jewdom
VI An Explanation with Sombart
VII Jewish Successes in modern Times
VIII The Stock-Exchange
IX How Sound Business Methods are forced out of the field by the Jews
X Jewish Trade Specialities
XI Moral Principles in Trade
XII The Hebrews as supporters of Capitalism
XIII Business and Religion
XIV The Race Problem
XV Origin of the Jewish entity
XVI The influence of the Jew upon Womankind
XVII The Jews and the World-War

If there are riddles in the history of the nations, then the Jews most certainly present one of the chief instances; and, whoever has occupied himself with the problems of humanity, without advancing so far as the great problem of the Jews, has, so far as knowledge and experience of life are concerned, merely skimmed the surface of the subject. There is scarcely a field, from Art and Literature to Religion and Political Economy, from Politics to the most secret domains of sensuality and criminality, in which the influence of the Jewish spirit and of the Jewish entity cannot be clearly traced, and has not imparted a peculiar warp or trend to the affairs in question.
Indisputable as these facts are, it is nevertheless equally certain that Science, Literature and the Press, which concern themselves, not only in Germany, but all the world over, with all manner of valuable knowledge, display the utmost anxiety to avoid casting any light into the secret and mysterious sphere of Jewish influence. It is, as if a silent mandate had been issued, that the essential relations of life with Jewdom are on no account to be disturbed — that the Jews, in fact, are not to be discussed. And thus, one is entitled to maintain, that in no department of knowledge is the ignorance of our learned men so pronounced, as it is in everything, which is connected with the Jews.
If, however, the influences and activities, which the Hebrews exert upon the spiritual and political destinies of the nations, are of an extraordinary nature, one must finally supplement this recognised fact by the further recognition, that Hebrewdom avails itself of extraordinary powers and means to produce such results.
It is, in this respect, that the present book furnishes disclosures. To start with, one point must be made perfectly clear: religious views and religious motives are excluded from this work. The author is completely neutral to the religious parties, and cannot subscribe unconditionally to any one of the same. When Jews are spoken of in the course of this book, we are not thinking of a religious community, but rather of a particular people, a nation, a race. Consequently, whenever it would be advisable to avoid the use of the word "Jew", on account of the unpleasant flavour or taint which invariably accompanies that expression, use has been made, to a great extent, of the names "Hebrew", or "Semite".
That the Jews, however, in spite of their dispersion amongst the nations, still feel, at the present day, that they are a special people and a special race, and that they feel themselves united more by their common blood and race than by their religious creed, is testified to by one of the most illustrious amongst the people of Israel.
Disraeli, who later on became Prime Minister of England, and was created Lord Beaconsfield, makes, in his novel "Endymion", which was published in London in 1844, an influential, elderly Jew speak to a young man as follows :
"No one must treat the racial principle, the racial question, with indifference. It is the key to the history of the world; and history is only so frequently confused because it is written by people, who are unacquainted with the racial question, and ignorant of everything which has a bearing upon it. Wherever you find the same in operation, whether amongst communities, or, in the case of individuals, it has to be reckoned with. But, on the other side, there is no other subject again, which demands such a fine power of discrimination, or, where the principle, if it is not completely understood, may show itself to be as misleading as an Ignis Fatuus. I find in Europe three great races with pronounced characters — the Germans, the Slavs and the Celts, and their behaviour is determined precisely by these distinguishing characteristics. There is, however, yet another great race, which influences the world — the Semitic. The Semites are, without question, a great race, for, amongst all the things in this world which appear to be true, nothing is more certain than the fact that they invented our alphabet. But the Semites, at the present moment, exert through their smallest but most peculiar family, the Jews, an extraordinarily great influence upon all affairs. There is no other race, which has been endowed to such a degree with obstinacy and talent for organisation. These qualities have secured for them untold possessions and immeasurable credit. As you advance in life and acquire a more extensive knowledge of business and affairs in general, you will find that the Jews cross your path and frustrate your plans, wherever you go. Long ago they stole their way into our secret diplomacy, and have become almost complete masters of it; in another 25 years they will openly claim their share in the government of the country. Now here we are dealing with races: men and cliques of men who are guided in their behaviour by their peculiar organisation, and a statesman must reckon with this situation. On the other hand — what do you understand by the Latin race? Language and Religion do not make race — blood makes it".
At this juncture we shall only occupy ourselves with the signification and importance of the Jews in trade, that domain where they have laid the foundation of their power, and over which they are always extending their influence and authority in the endeavour to make a Jewish monopoly of it. In his meritorious book: "Die Juden und das Wirtschaftsleben", (The Jews and the Economic Life) Professor Werner Sombart is at pains to prove nothing less than that the economic destinies of states and nations stand in immediate relation to the wanderings of the Jews. What further conclusions he then proceeds to attach to this theory, can best be summed up as follows: to whatever spot the Jews turn their footsteps, there trade and culture at once blossom forth; but, if they withdraw, commerce decays and prosperity disappears.
If this fact also, as a fact, is not to be disputed, it still seems to me that the reasons, adduced by Sombart, to account for this phenomenon, do not satisfy. And, as his conclusions also appear to me to be unsound, I consider it necessary to supplement the work of this scholar, who depends almost entirely upon literary and documentary evidence, by examples and experiences taken from practical, everyday life.
According to the impression, which is left upon one after reading Sombart's book, one might almost fancy that proof had been actually produced that the Hebrews were the real supporters of modern culture.
Sombart speaks of the "Culture of Capitalism", and endeavours to show how this culture rests preponderantly, or almost exclusively on the shoulders of the Jews. The perception, that humanity is extraordinarily indebted to the Jews with regard to Culture, has been vigorously and continuously propagated in more modern times, and may well have given rise to the opinion, which is widely held, that Culture and Religion have come to us mainly from the Hebrews, and consequently that the other nations owe an everlasting debt of gratitude to this Oriental people. In fact, in many quarters, it is actually maintained that all progress proceeds from the Jews, and that Culture without Jews is unthinkable. Such notions are, however, no longer tenable at the present day, by reason of our extended insight into the most remote periods of national history. One must remember that highly developed systems of culture have come into being in lands, in which a Jew has never set foot; that great systems of culture even existed at a time when no such thing as a Jewish nation had put in an appearance in the history of the world. The discoveries, made at the ancient seats of the Egyptian, Babylonian, and Assyrian nations, testify to this. The Aztecs, and the Incas in Peru as well, attained to a high degree of culture, and yet they knew nothing about the Hebrews. The culture of the Chinese and the Japanese gradually unfolded itself for thousands of years without the Hebrews contributing in the slightest degree thereto, for even at the present day, the Jew is only to be found as an isolated individual in China and Japan. The strongly developed racial feeling of these nations knows how to keep him at an arm's length. But, above all, what may perhaps be regarded as the highest and most exquisite blossom of culture, which humanity has ever brought to maturity — Grecian culture — developed at a time when Jewish influence was quite out of the question.
Thus, to hold up the Hebrew to universal admiration as the supporter of culture, is simply not admissible. On the other hand, it is conceded, that that, what is so commonly called "Culture", at once acquires an acceleration in pace, as soon as the Hebrews lay hands on it, and that, under the influence of this singular people, the external appearances of Culture develop in an astonishing manner. Only, at this stage, we ought to make a finer distinction, and not call "Culture", i. e. constructive work, what is really "Civilisation", i. e. a refinement or polishing-up of the mode of living. The increase and enhancement of the forms of life, which proceed under Jewish influence, affect preponderantly the externals of life. Trade and business increase, production receives a powerful stimulation, the circulation of money and the amassing of capital become more conspicuous than was formerly the case. Life seems to assume a richer and more luxurious aspect, and an impression of universal prosperity and augmentation of real property is created. All this, however, must be included in the conception of civilisation, whilst real culture, which is the cultivation and encouragement of the highest human capabilities, the improvement of organic and moral arrangement, and the deepening of religious feeling, is more or less disregarded. In fact, it appears that these deeper, cultural values actually suffer injury by the externalization of all existence. The dynamic conformity to law throughout Nature is not to be evaded even in human life; too much on one side always causes a deficiency on the other. It is not possible to develop extraordinary powers externally, without incurring a loss in internal values. We shall therefore be obliged, in order to treat this matter conscientiously, to throw light upon the highlypraised enhancement of culture by Hebrewdom from other points than Sombart has done, so that this obvious phenomenon can be viewed and comprehended as a whole.

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