Make your own free website on




Chapter IX: The 'German Workers' Party'

ONE DAY I received orders from my headquarters to find out what was behind an apparently political organization which was planning to hold a meeting within th next few days under the name of 'German Workers' Party'-with Gottfried Feder as one of the speakers. I was told to go and take a look at the organization and then make a report.

The curiosity of the army toward political parties in those days was more than understandable. The revolution had given the soldiers the right of political activity, and it was just the most inexperienced among them who made the most ample use of it. Not until the moment when the Center and the Social Democracy were forced to recognize, to their own grief, that the sympathies of the soldiers were beginning to turn away from the revolutionary parties toward the national movement and reawakening, did they see fit to deprive the troops of suffrage again and prohibit their political activity.

It was illuminating that the Center and the Marxists should have taken this measure, for if they had not undertaken this curtailment of ' civil rights '-as the political equality of the soldiers after the revolution was called-within a few years there would have been no revolution, and hence no more national dishonor and disgrace. The troops were then well on their way toward ridding the nation of its leeches and the stooges of the Entente within our walls. The fact that the so-called 'national' parties voted enthusiastically for the correction of the previous views of the November criminals, and thus helped to blunt the instrument of a national rising, again showed what the eternally doctrinaire ideas of these innocents among innocents can lead to. This bourgeoisie was really suffering from mental senility; in all seriousness they harbored the opinion that the army would again become what it had been, to wit, a stronghold of German military power; while the Center and Marxism planned only to tear out its dangerous national poison fang, without which, however, an army remains forever a police force, but is not a troop capable of fighting an enemy-as has been amply proved in the time that followed.

Or did our 'national politicians' believe that the development of the army could have been other than national? That would have been confoundedly like the gentlemen and is what comes of not being a soldier in war but a big-mouth; in other words, a parliamentarian with no notion of what goes on in the hearts of men who are reminded by the most colossal past that they were once the best soldiers in the world.

And so I decided to attend the above-mentioned meeting of this party which up till then had been entirely unknown to me too.

In the evening when I entered the 'Leiber Room' of the former Sterneckerbrau in Munich, I found some twenty to twenty-five people present, chiefly from the lower classes of the population.

Feder's lecture was known to me from the courses, so I was able to devote myself to an inspection of the organization itself.

My impression was neither good nor bad; a new organization like so many others. This was a time in which anyone who was not satisfied with developments and no longer had any confidence in the existing parties felt called upon to found a new party. Everywhere these organizations sprang out of the ground, only to vanish silently after a time. The founders for the most part had no idea what it means to make a party-let alone a movement out of a club. And so these organizations nearly always stifle automatically in their absurd philistinism.

I judged the 'German Workers' Party' no differently. When Feder finally stopped talking, I was happy. I had seen enough and wanted to leave when the free discussion period, which was now announced, moved me to remain, after all. But here, too everything seemed to run along insignificantly until suddenly a 'professor' took the floor; he first questioned the soundness of Feder's arguments and then-after Feder replied very well- suddenly appealed to 'the facts,' but not without recommending most urgently that the young party take up the 'separation' of Bavaria from 'Prussia' as a particularly important programmatic point. With bold effrontery the man maintained that in this case German-Austria would at once join Bavaria, that the peace would then become much better, and more similar nonsense. At this point I could not help demanding the floor and giving the learned gentleman my opinion on this point-with the result that the previous speaker, even before I was finished, left the hall like a wet poodle. As I spoke, the audience had listened with astonished faces, and only as I was beginning to say good night to the assemblage and go away did a man come leaping after me, introduce himself (I had not quite understood his name), and press a little booklet into my hand, apparently a political pamphlet, with the urgent request that I read it.

This was very agreeable to me, for now I had reason to hope that I might become acquainted with this dull organization in a simpler way, without having to attend any more such interesting meetings. Incidentally this apparent worker had made a good impression on me. And with this I left the hall.

At that time I was still living in the barracks of the Second Infantry Regiment in a little room that still very distinctly bore the traces of the revolution. During the day I was out, mostly with the Forty-First Rifle Regiment, or at meetings, or lectures in some other army unit, etc. Only at night did I sleep in my quarters. Since I regularly woke up before five o'clock in the morning, I had gotten in the habit of putting a few left-overs or crusts of bread on the floor for the mice which amused themselves in my little room, and watching the droll little beasts chasing around after these choice morsels. I had known so much poverty in my life that I was well able to imagine the hunger, and hence also the pleasure, of the little creatures.

At about five o'clock in the morning after this meeting, I thus lay awake in my cot, watching the chase and bustle. Since I could no longer fall asleep, I suddenly remembered the past evening and my mind fell on the booklet which the worker had given me. I began to read. It was a little pamphlet in which the author, this same worker, described how he had returned to national thinking out of the Babel of Marxist and trade-unionist phrases; hence also the title: My Political Awakening.l Once I had begun, I read the little book through with interest; for it reflected a process similar to the one which I myself had gone through twelve years before. Involuntarily I saw my own development come to life before my eyes. In the course of the day I reflected a few times on the matter and was finally about to put it aside when, less than a week later, much to my surprise, I received a postcard saying that I had been accepted in the German Workers' Party; I was requested to express myself on the subject and for this purpose to attend a committee meeting of this party on the following Wednesday.

I must admit that I was astonished at this way of 'winning' members and I didn't know whether to be angry or to laugh. I had no intention of joining a ready-made party, but wanted to found one of my own. What they asked of me was presumptuous and out of the question.

I was about to send the gentlemen my answer in writing when curiosity won out and I decided to appear on the appointed day to explain my reasons by word of mouth.

Wednesday came. The tavern in which the said meeting was to take place was the 'Aites Rosenbad' in the Herrenstrasse, a very run-down place that no one seemed to stray into more than once in a blue moon. No wonder, in the year 1919 when the menu of even the larger restaurants could offer only the scantiest and most modest allurements. Up to this time this tavern had been totally unknown to me.

I went through the ill-lit dining room in which not a soul was sitting, opened the door to the back room, and the 'session' was before me. In the dim light of a broken-down gas lamp four young people sat at a table, among them the author of the little pamphlet, who at once greeted me most joyfully and bade me welcome as a new member of the German Workers' Party

Really, I was somewhat taken aback. As I was now informed that the actual 'national chairman' had not yet arrived, I decided to wait with my declaration. This gentleman finally appeared. It was the same who had presided at the meeting in the Sterneckerbrau on the occasion of Feder's lecture

Meanwhile, I had again become very curious, and waited expectantly for what was to come. Now at least I came to know the names of the individual gentlemen. The chairman of the 'national organization' was a Herr Harrer, that of the Munich District, Anton Drexler.

The minutes of the last meeting were read and the secretary was given a vote of confidence. Next came the treasury report- all in all the association possessed seven marks and fifty pfennigs p; for which the treasurer received a vote of general confidence. This, too, was entered in the minutes. Then the first chairman read the answers to a letter from Kiel, one from Dusseldorf, and one from Berlin, and everyone expressed approval. Next a report was given on the incoming mail: a letter from Berlin, one from Dusseldorf and one from Kiel, whose arrival seemed to be received with great satisfaction. This growing correspondence was interpreted as the best and most visible sign of the spreading importance of the German Workers' Party, and then-then there was a long deliberation with regard to the answers to be made.

Terrible, terrible! This was club life of the worst manner and sort. Was I to join this organization?

Next, new memberships were discussed; in other words, my capture was taken up.

I now began to ask questions-but, aside from a few directives, there was nothing, no program, no leaflet, no printed matter at all, no membership cards, not even a miserable rubber stamp, only obvious good faith and good intentions.

I had stopped smiling, for what was this if not a typical sign of the complete helplessness and total despair of all existing parties, their programs, their purposes, and their activity? The thing that drove these few young people to activity that was outwardly so absurd was only the emanation of their inner voice, which more instinctively than consciously showed them that all parties up till then were suited neither for raising up the German nation nor for curing its inner wounds. I quickly read the typed 'directives' and in them I saw more seeking than knowledge. Much was vague or unclear, much was missing, but nothing was present which could not have passed as a sign of a struggling realization.

I knew what these men felt: it was the longing for a new movement which should be more than a party in the previous sense of the wold.

That evening when I returned to the barracks I had formed my judgment of this association.

I was facing the hardest question of my life: should I join or should I decline?

Reason could advise me only to decline, but my feeling left me no rest, and as often as I tried to remember the absurdity of this whole club, my feeling argued for it.

I was restless in the days that followed.

I began to ponder back and forth. I had long been resolved to engage in political activity; that this could be done only in a new movement was likewise clear to me, only the impetus to act had hitherto been lacking. I am not one of those people who begin something today and lay it down tomorrow, if possible taking up something else again. This very conviction among others was the main reason why it was so hard for me to make up my mind to join such a new organization. I knew that for me a decision would be for good, with no turning back. For me it was no passing game but grim earnest. Even then I had an instinctive revulsion toward men who start everything and never carry anything out These jacks-of-all-trades were loathsome to me. I regarded the activity of such people as worse than doing nothing.

And this way of thinking constituted one of the main reasons why I could not make up my mind as easily as some others do to found a cause which either had to become everything or else would do better not to exist at all.

Fate itself now seemed to give me a hint. I should never have gone into one of the existing large parties, and later on I shall go into the reasons for this more closely. This absurd little organization with its few members seemed to me to possess the one advantage that it had not frozen into an 'organization,' but left the individual an opportunity for real personal activity. Here it was still possible to work, and the smaller the movement, the more readily it could be put into the proper form. Here the content, the goal, and the road could still be determined, which in the existing great parties was impossible from the outset.

The longer I tried to think it over, the more the conviction grew in me that through just such a little movement the rise of the nation could some day be organized, but never through the political parliamentary parties which clung far too greatly to the old conceptions or even shared in the profits of the new regime. For it was a new philosophy and not a new election slogan that had to be proclaimed.

Truly a very grave decision-to begin transforming this intention into reality!

What prerequisites did I myself bring to this task?

That I was poor and without means seemed to me the most bearable part of it, but it was harder that I was numbered among the nameless, that I was one of the millions whom chance permits to live or summons out of existence without even their closest neighbors condescending to take any notice of it. In addition, there was the difficulty which inevitably arose from my lack of schooling.

The so called 'intelligentsia' always looks down with a really limitless condescension on anyone who has not been dragged through the obligatory schools and had the necessary knowledge pumped into him. The question has never been: What are the man's abilities? but: What has he learned? To these 'educated' people the biggest empty-head, if he is wrapped in enough diplomas, is worth more than the brightest boy who happens to lack these costly envelopes. And so it was easy for me to imagine how this ' educated ' world would confront me, and in this I erred only in so far as even then I still regarded people as better than in cold reality they for the most part unfortunately are. As they are, to be sure, the exceptions, as everywhere else, shine all the more brightly. Thereby, however, I learned always to distinguish between the eternal students and the men of real ability.

After two days of agonized pondering and reflection, I finally came to the conviction that I had to take this step.

It was the most decisive resolve of my life. From here there was and could be no turning back.

And so I registered as a member of the German Workers' Party and received a provisional membership card with the number 7.


Chapter X: Causes of the Collapse

THE EXTENT of the fall of a body is always measured by the distance between its momentary position and the one it originally occupied. The same is true of nations and states. A decisive significance must be ascribed to their previous position or rather elevation. Only what is accustomed to rise above the common limit can fall and crash to a manifest low This is what makes the collapse of the Reich so hard and terrible for every thinking and feeling man, since it brought a crash from heights which today, in view of the depths of our present degradation, are scarcely conceivable.

The very founding of the Reich seemed gilded by the magic of an event which uplifted the entire nation. After a series of incomparable victories, a Reich was born for the sons and grandsons-a reward for immortal heroism. Whether consciously or unconsciously, it matters not, the Germans all had the feeling that this Reich, which did not owe its existence to the trickery of parliamentary fractions, towered above the measure of other states by the very exalted manner of its founding; for not in the cackling of a parliamentary battle of words, but in the thunder and rumbling of the front surrounding Paris was the solemn act performed: a proclamation of our will, declaring that the Germans, princes and people, were resolved in the future to constitute a Reich and once again to raise the imperial crown to symbolic heights. And this was not done by cowardly murder; no deserters and slackers were the founders of the Bismarckian state, but the regiments at the front.

This unique birth and baptism of fire in themselves surrounded the Reich with a halo of historic glory such as only the oldest states-and they but seldom-could boast.

And what an ascent now began!

Freedom on the outside provided daily bread within. The nation became rich in numbers and earthly goods. The honor of the state, and with it that of the whole people, was protected and shielded by an army which could point most visibly to the difference from the former German Union.

So deep is the downfall of the Reich and the German people that everyone, as though seized by dizziness, seems to have lost feeling and consciousness; people can scarcely remember the former height, so dreamlike and unreal do the old greatness and glory seem compared to our present-day misery Thus it is understandable that people are so blinded by the sublime that they forget to look for the omens of the gigantic collapse which must after all have been somehow present.

Of course, this applies only to those for whom Germany was more than a mere stop-over for making and spending money, since they alone can feel the present condition as a collapse, while to the others it is the long-desired fulfillment of their hitherto unsatisfied desires.

The omens were then present and visible, though but very few attempted to draw a certain lesson from them.

Yet today this is more necessary than ever.

The cure of a sickness can only be achieved if its cause is known, and the same is true of curing political evils. To be sure, the outward form of a sickness, its symptom which strikes the eye, is easier to see and discover than the inner cause. And this is the reason why so many people never go beyond the recognition of external effects and even confuse them with the cause, attempting, indeed, to deny the existence of the latter. Thus most of us primarily see the German collapse only in the general economic misery and the consequences arising therefrom. Nearly every one of us must personally suffer these-a cogent ground for every individual to understand the catastrophe. Much less does the great mass see the collapse in its political, cultural, ethical, and moral aspect. In this the feeling and understanding of many fail completely.

That this should be so among the broad masses may still pass, but for even the circles of the intelligentsia to regard the German collapse as primarily an 'economic catastrophe,' which can therefore be cured by economic means, is one of the reasons why a recovery has hitherto been impossible. Only when it is understood that here, too, economics is only of second or third-rate importance, and the primary role falls to factors of politics, ethics, morality, and blood, will we arrive at an understanding of the present calamity, and thus also be able to find the ways and means for a cure.

The question of the causes of the German collapse is, therefore, of decisive importance, particularly for a political movement whose very goal is supposed to be to quell the defeat.

But, in such research into the past, we must be very careful not to confuse the more conspicuous effects with the less visible causes.

The easiest and hence most widespread explanation of the present misfortune is that it was brought about by the consequences of the lost War and that therefore the War is the cause of the present evil.

There may be many who will seriously believe this nonsense but there are still more from whose mouth such an explanation can only be a lie and conscious falsehood. This last applies to all those who today feed at the government's cribs. For didn't the prophets of the revolution again and again point out most urgently to the people that it was a matter of complete indifference to the broad masses how this War turned out? Did they not, on the contrary, gravely assure us that at most the 'big capitalist' could have an interest in a victorious end of the gigantic struggle of nations, but never the German people as such, let alone the German worker? Indeed, didn't these apostles of world conciliation maintain the exact opposite: didn't they say that by a German defeat 'militarism' would be destroyed, but that the German nation would celebrate its most glorious resurrection? Didn't these circles glorify the benevolence of the Entente, and didn't they shove tile blame for the whole bloody struggle on Germany? And could they have done this without declaring that even military defeat would be without special consequences for the nation? Wasn't the whole revolution embroidered with the phrase that it would prevent the victory of the German flag, but that through it the German people would at last begin advancing toward freedom at home and abroad?

Will you claim that this was not so, you wretched, lying scoundrels?

It takes a truly Jewish effrontery to attribute the blame for the collapse solely to the military defeat when the central organ of all traitors to the nation, the Berlin Vorwarts, wrote that this time the German people must not bring its banner home victorious!

And now this is supposed to be the cause of our collapse?

Of course, it would be perfectly futile to fight with such forgetful liars. I wouldn't waste my words on them if unfortunately this nonsense were not parroted by so many thoughtless people, who do not seem inspired by malice or conscious insincerity. Furthermore, these discussions are intended to give our propaganda fighters an instrument which is very much needed at a time when the spoken word is often twisted in our mouths.

Thus we have the following to say to the assertion that the lost War is responsible for the German collapse:

Certainly the loss of the War was of terrible importance for the future of our fatherland; however, its loss is not a cause, but itself only a consequence of causes. It was perfectly clear to everyone with insight and without malice that an unfortunate end of this struggle for life and death would inevitably lead to extremely devastating consequences. But unfortunately there were also people who seemed to lack this insight at the right time or who, contrary to their better knowledge, contested and denied this truth. Such for the most part were those who, after the fulfillment of their secret wish, suddenly and belatedly became aware of the catastrophe which had been brought about by themselves among others. They are guilty of the collapse-not the lost War as it suddenly pleases them to say and believe. For its loss was, after all, only the consequence of their activity and not, as they now try to say, the result of 'bad' leadership. The foe did not consist of cowards either; he, too, knew how to die. His number from the first day was greater than that of the German army for he could draw on the technical armament and the arsenals of the whole world; hence the German victories, won for four years against a whole world, must regardless of all heroic courage and 'organization,' be attributed solely to superior leadership, and this iS a fact which cannot be denied out of existence. The organization and leadership of the German army were the mightiest that the earth had ever seen. Their deficiencies lay in the limits of all human adequacy in general.

The collapse of this army was not the cause of our present-day misfortune, but only the consequence of other crimes, a consequence which itself again, it must be admitted, ushered in the beginning of a further and this time visible collapse.

The truth of this can be seen from the following:

Must a military defeat lead to so complete a collapse of a nation and a state? Since when is this the result of an unfortunate war? Do peoples perish in consequence of lost wars as such?

The answer to this can be very brief: always, when military defeat iS the payment meted out to peoples for their inner rottenness, cowardice, lack of character, in short, unworthiness. If this iS not the case, the military defeat will rather be the inspiration of a great future resurrection than the tombstone of a national existence.

History offers innumerable examples for the truth of this assertion.

Unfortunately, the military defeat of the German people is not an undeserved catastrophe, but the deserved chastisement of eternal retribution. We more than deserved this defeat. It is only the greatest outward symptom of decay amid a whole series of inner symptoms, which perhaps had remained hidden and invisible to the eyes of most people, or which like ostriches people did not want to see.

Just consider the attendant circumstances amid which the German people accepted this defeat. Didn't many circles express the most shameless joy at the misfortune of the fatherland? And who would do such a thing if he does not really deserve such a punishment? Why, didn't they go even further and brag of having finally caused the front to waver? And it was not the enemy that did this-no, no, it was Germans who poured such disgrace upon their heads! Can it be said that misfortune struck them unjustly? Since when do people step forward and take the guilt for a war on themselves? And against better knowledge and better judgment!

No, and again no. In the way in which the German people received its defeat, we can recognize most clearly that the true cause of our collapse must be sought in an entirely different place from the purely military loss of a few positions or in the failure of an offensive; for if the front as such had really flagged and if its downfall had really encompassed the doom of the fatherland, the German people would have received the defeat quite differently. Then they would have borne the ensuing misfortune with gritted teeth or would have mourned it, overpowered by grief; then all hearts would have been filled with rage and anger toward the enemy who had become victorious through a trick of chance or the will of fate; then, like the Roman Senate, the nation would have received the defeated divisions with the thanks of the fatherland for the sacrifices they had made and besought them not to despair of the Reich. The capitulation would have been signed only with the reason, while the heart even then would have beaten for the resurrection to come.

This is how a defeat for which only fate was responsible would have been received. Then people would not have laughed and danced, they would not have boasted of cowardice and glorified the defeat, they would not have scoffed at the embattled troops and dragged their banner and cockade in the mud. But above all: then we should never have had the terrible state of affairs which prompted a British officer, Colonel Repington, to make the contemptuous statement: 'Of the Germans, every third man is a traitor.' No, this plague would never have been able to rise into the stifling flood which for five years now has been drowning the very last remnant of respect for us on the part of the rest of the world.

This most of all shows the assertion that the lost War was the cause of the German collapse to be a lie. No, this military collapse was itself only the consequence of a large number of symptoms of disease and their causes, which even in peacetime were with the German nation. This was the first consequence, catastrophic and visible to all, of an ethical and moral poisoning, of a diminution in the instinct of self-preservation and its preconditions, which for many years had begun to undermine the foundations of the people and the Reich.

It required the whole bottomless falsehood of the Jews and their Marxist fighting organization to lay the blame for the collapse on that very man who alone, with superhuman energy and will power, tried to prevent the catastrophe he foresaw and save the nation from its time of deepest humiliation and disgrace By branding Ludendorff as guilty for the loss of the World War they took the weapon of moral right from the one dangerous accuser who could have risen against the traitors to the fatherland. In this they proceeded on the sound principle that the magnitude of a lie always contains a certain factor of credibility, since the great masses of the people in the very bottom of their hearts tend to be corrupted rather than consciously and purposely evil, and that, therefore, in view of the primitive simplicity of their minds they more easily fall a victim to a big lie than to a little one, since they themselves lie in little things, but would be ashamed of lies that were too big. Such a falsehood will never enter their heads and they will not be able to believe in the possibility of such monstrous effrontery and infamous misrepresentation in others; yes, even when enlightened on the subject, they will long doubt and waver, and continue to accept at least one of these causes as true. Therefore, something of even the most insolent lie will always remain and stick-a fact which all the great lie-virtuosi and lying-clubs in this world know only too well and also make the most treacherous use of.

The foremost connoisseurs of this truth regarding the possibilities in the use of falsehood and slander have always been the Jews; for after all, their whole existence is based on one single great lie, to wit, that they are a religious community while actually they are a race-and what a race ! One of the greatest minds of humanity has nailed them forever as such in an eternally correct phrase of fundamental truth: he called them 'the great masters of the lie.' And anyone who does not recognize this or does not want to believe it will never in this world be able to help the truth to victory.

For the German people it must almost be considered a great good fortune that its period of creeping sickness was suddenly cut short by so terrible a catastrophe, for otherwise the nation would have gone to the dogs more slowly perhaps, but all the more certainly. The disease would have become chronic, while in the acute form of the collapse it at least became clearly and distinctly recognizable to a considerable number of people. It was no accident that man mastered the plague more easily than tuberculosis. The one comes in terrible waves of death that shake humanity to the foundations, the other slowly and stealthily; the one leads to terrible fear, the other to gradual indifference. The consequence is that man opposed the one with all the ruthlessness of his energy, while he tries to control consumption with feeble means. Thus he mastered the plague, while tuberculosis masters him.

Exactly the same is true of diseases of national bodies. If they do not take the form of catastrophe, man slowly begins to get accustomed to them and at length, though it may take some time, perishes all the more certainly of them. And so it is a good fortune-though a bitter one, to be sure-when Fate resolves to take a hand in this slow process of putrefaction and with a sudden blow makes the victim visualize the end of his disease. For more than once, that is what such a catastrophe amounts to Then it can easily become the cause of a recovery beginning with the utmost determination.

But even in such a case, the prerequisite is again the recognition of the inner grounds which cause the disease in question.

Here, too, the most important thing remains the distinction between the causes and the conditions they call forth. This will be all the more difficult, the longer the toxins remain in the national body and the more they become an ingredient of it which is taken for granted. For it is easily possible that after a certain time unquestionably harmful poisons Bill be regarded as an ingredient of one's own nation or at best will be tolerated as a necessary evil, so that a search for the alien virus is no longer regarded as necessary.

Thus, in the long peace of the pre-War years, certain harmful features had appeared and been recognized as such, though next to nothing was done against their virus, aside from a few exceptions. And here again these exceptions were primarily manifestations of economic life, which struck the consciousness of the individual more strongly than the harmful features in a number of other fields.

There were many symptoms of decay which should have aroused serious reflection.

With respect to economics, the following should be said:

Through the amazing increase in the German population before the War, the question of providing the necessary daily bread stepped more and more sharply into the foreground of all political and economic thought and action. Unfortunately, those in power could not make up their minds to choose the only correct solution, but thought they could reach their goal in an easier way. When they renounced the acquisition of new soil and replaced it by the lunacy of world economic conquest, the result was bound to be an industrialization as boundless as it was harmful.

The first consequence of gravest importance was the weakening of the peasant class. Proportionately as the peasant class diminished, the mass of the big city proletariat increased more and more, until finally the balance was completely upset.

Now the abrupt alternation between rich and poor became really apparent. Abundance and poverty lived so close together that the saddest consequences could and inevitably did arise. Poverty and frequent unemployment began to play havoc with people, leaving behind them a memory of discontent and embitterment. The consequence of this seemed to be political class division. Despite all the economic prosperity, dissatisfaction became greater and deeper; in fact, things came to such a pass that the conviction that 'it can't go on like this much longer' became general, yet without people having or being able to have any definite idea of what ought to have been done.

These were the typical symptoms of deep discontent which sought to express themselves in this way.

But worse than this were other consequences induced by the economization of the nation.

In proportion as economic life grew to be the dominant mistress of the state, money became the god whom all had to serve and to whom each man had to bow down. More and more, the gods of heaven were put into the corner as obsolete and outmoded, and in their stead incense was burned to the idol Mammon. A truly malignant degeneration set in; what made it most malignant was that it began at a time when the nation, in a presumably menacing and critical hour, needed the highest heroic attitude. Germany had to accustom herself to the idea that some day her attempt to secure her daily bread by means of 'peaceful economic labor' would have to be defended by the sword.

Unfortunately, the domination of money was sanctioned even by that authority which should have most opposed it: His Majesty the Kaiser acted most unfortunately by drawing the aristocracy into the orbit of the new finance capital. It must be said to his credit, however, that unfortunately even Bismarck himself did not recognize the menacing danger in this respect. Thereby the ideal virtues for all practical purposes had taken a position second to the value of money, for it was clear that once a beginning had been made in this direction, the aristocracy of the sword would in a short time inevitably be overshadowed by the financial aristocracy. Financial operations succeed more easily than battles. It was no longer inviting for the real hero or statesman to be brought into relations with some old bank Jew: the man of true ment could no longer have an interest in the bestowal of cheap decorations; he declined them with thanks. But regarded purely from the standpoint of blood, such a development was profoundly unfortunate: more and more, the nobility lost the racial basis for its existence, and in large measure the designation of 'ignobility' would have been more suitable for it.

A grave economic symptom of decay was the slow disappearance of the right of private property, and the gradual transference of the entire economy to the ownership of stock companies.

Now for the first time labor had sunk to the level of an object of speculation for unscrupulous Jewish business men; the alienation of property from the wage-worker was increased ad infinitum. The stock exchange began to triumph and prepared slowly but surely to take the life of the nation into its guardianship and control.

The internationalization of the German economic life had been begun even before the War through the medium of stock issues To be sure, a part of German industry still attempted with resolution to ward off this fate. At length, however, it, too, fell a victim to the united attack of greedy finance capital which carried on this fight, with the special help of its most faithful comrade, the Marxist movement.

The lasting war against German 'heavy industry' was the visible beginning of the internationalization of German economy toward which Marxism was striving, though this could not be carried to its ultimate end until the victory of Marxism and the revolution. While I am writing these words, the general attack against the German state railways has finally succeeded, and they are now being handed over to international finance capitals 'International' Social Democracy has thus realized one of its highest goals.

How far this 'economization' of the German people had succeeded is most visible in the fact that after the War one of the leading heads of German industry, and above all of commerce, was finally able to express the opinion that economic effort as such was alone in a position to re-establish Germany. This nonsense was poured forth at a moment when France was primarily bringing back the curriculum of her schools to humanistic foundations in order to combat the error that the nation and the state owed their survival to economics and not to eternal ideal values. These words pronounced by a Stinnes created the most incredible confusion; they were picked up at once, and with amazing rapidity became the leitmotif of all the quacks and big-mouths that since the revolution Fate has let loose on Germany in the capacity of 'statesmen.'

One of the worst symptoms of decay in Germany of the pre-War era was the steadily increasing habit of doing things by halves. This is always a consequence of uncertainty on some matter and of the cowardice resulting from this and other grounds. This disease was-further promoted by education.

German education before the War was afflicted with an extraordinary number of weaknesses. It was extremely one-sided and adapted to breeding pure 'knowledge,' with less attention to 'ability.' Even less emphasis was laid on the development of the character of the individual-in so far as this is possible; exceedingly little on the sense of joy in responsibility, and none at all on the training of will and force of decision. Its results, you may be sure, were not strong men, but compliant ' walking encyclopedias,' as we Germans were generally looked upon and accordingly estimated before the War. People liked the German because he was easy to make use of, but respected him little, precisely because of his weakness of will. It was not for nothing that more than almost any other people he was prone to lose his nationality and fatherland. The lovely proverb, 'with hat in hand, he travels all about the land,' tells the whole story.

This compliance became really disastrous, however, when it determined the sole form in which the monarch could be approached; that is, never to contradict him, but agree to anything and everything that His Majesty condescends to do. Precisely in this place was free, manly dignity most necessary; otherwise the monarchic institution was one day bound to perish from all this crawling; for crawling it was and nothing else! And only miserable crawlers and sneaks-in short, all the decadents who have always felt more at ease around the highest thrones than sincere, decent, honorable souls-can regard this as the sole proper form of intercourse with the bearers of the crown! These 'most humble' creatures, to be sure, despite all their humility before their master and source of livelihood, have always demonstrated the greatest arrogance toward the rest of humanity, and worst of all when they pass themselves off with shameful effrontery on their sinful fellow men as the only 'monarchists'; this is real gall such as only these ennobled or even unennobled tapeworms are capable of! For in reality these people remained the gravediggers of the monarchy and particularly the monarchistic idea. Nothing else is conceivable: a man who is prepared to stand up for a cause will never and can never be a sneak and a spineless lickspittle. Anyone who is really serious about the preservation and furtherance of an institution will cling to it with the last fiber of his heart and will not be able to abandon it if evils of some sort appear in this institution. To be sure, he will not cry this out to the whole public as the democratic 'friends' of the monarchy did in the exact same lying way; he will most earnestly warn and attempt to influence His Majesty, the bearer of the crown himself. He will not and must not adopt the attitude that His Majesty remains free to act according to his own will anyway, even if this obviously must and will lead to a catastrophe, but in such a case he will have to protect the monarchy against the monarch, and this despite all perils. If the value of this institution lay in the momentary person of the monarch, it would be the worst institution that can be imagined; for monarchs only in the rarest cases are the cream of wisdom and reason or even of character, as some people like to claim. This is believed only by professional lickspittles and sneaks, but all straightforward men-and these remain the most valuable men in the state despite everything- will only feel repelled by the idea of arguing such nonsense. For them history remains history and the truth the truth even where monarchs are concerned. No, the good fortune to possess a great monarch who is also a great man falls to peoples so seldom that they must be content if the malice of Fate abstains at least from the worst possible mistakes.

Consequently, the value and importance of the monarchic idea cannot reside in the person of the monarch himself except if Heaven decides to lay the crown on the brow of a heroic genius like Frederick the Great or a wise character like William I. This happens once in centuries and hardly more often. Otherwise the idea takes precedence over the person and the meaning of this institution must lie exclusively in the institution itself. With this the monarch himself falls into the sphere of service. Then he, too, becomes a mere cog in this work, to which he is obligated as such. Then he, too, must comply with a higher purpose, and the ' monarchist' is then no longer the man who in silence lets the bearer of the crown profane it, but the man who prevents this. Otherwise, it would not be permissible to depose an obviously insane prince, if the sense of the institution lay not in the idea, but in the ' sanctified ' person at any price.

Today it is really necessary to put this down, for in recent times more and more of these creatures, to whose wretched attitude the collapse of the monarchy must not least of all be attributed are rising out of obscurity. With a certain naive gall, these people have started in again to speak of nothing but 'their King'- whom only a few years ago they left in the lurch in the critical hour and in the most despicable fashion-and are beginning to represent every person who is not willing to agree to their lying tirades as a bad German. And in reality they are the very same poltroons who in 1919 scattered and ran from every red armband, abandoned their King, in a twinkling exchanged the halberd for the walking stick, put on noncommittal neckties, and vanished without trace as peaceful ' citizens.' At one stroke they were gone, these royal champions, and only after the revolutionary storm, thanks to the activity of others, had subsided enough so that a man could again roar his 'Hail, hail to the King' into the breezes, these 'servants and counselors' of the crown began again cautiously to emerge. And now they are all here again, looking back longingly to the fieshpots of Egypt; they can hardly restrain themselves in their loyalty to the King and their urge to do great things, until the day when again the first red arm-band will appear, and the whole gang of ghosts profiting from the old monarchy will again vanish like mice at the sight of a cat!

If the monarchs were not themselves to blame for these things, they could be most heartily pitied because of their present defenders. In any case, they might as well know that with such knights a crown can be lost, but no crowns gained.

This servility, however, was a flaw in our whole education, for which we suffered most terribly in this connection. For, as its consequence, these wretched creatures were able to maintain themselves at all the courts and gradually undermine the foundations of the monarchy. And when the structure finally began to totter, they evaporated. Naturally: cringers and lickspittles do not let themselves be knocked dead for their master. That monarchs never know this and fail to learn it almost on principle has from time immemorial been their undoing.

One of the worst symptoms of decay was Mate increasing cowardice in the face of responsibility, as well as the resultant halfheartedness in all things.

To be sure, the starting point of this plague in our country lies in large part in the parliamentary institution in which irresponsibility of the purest breed is cultivated. Unfortunately, this plague slowly spread to all other domains of life, most strongly to state life. Everywhere responsibility was evaded and inadequate half-measures were preferred as a result; for in the use of such measures personal responsibility seems reduced to the smallest dimensions.

Just examine the attitude of the various governments toward a number of truly injurious manifestations of our public life, and you will easily recognize the terrible significance of this general half-heartedness and cowardice in the face of responsibility.

I shall take only a few cases from the mass of existing examples:

Journalistic circles in particular like to describe the press as a 'great power' in the state. As a matter of fact, its importance really is immense. It cannot be overestimated, for the press really continues education in adulthood.

Its readers, by and large, can be divided into three groups:

First, into those who believe everything they read;

second, into those who have ceased to believe anything;

third, into the minds which critically examine what they read, and judge accordingly.

Numerically, the first group is by far the largest. It consists of the great mass of the people and consequently represents the simplest-minded part of the nation. It cannot be listed in terms of professions, but at most in general degrees of intelligence. To it belong all those who have neither been born nor trained to think independently, and who partly from incapacity and partly from incompetence believe everything that is set before them in black and white. To them also belongs the type of lazybones who could perfectly well think, but from sheer mental laziness seizes gratefully on everything that someone else has thought, with the modest assumption that the someone else has exerted himself considerably. Now, with all these types, who constitute the great masses, the influence of the press will be enormous. They are not able or willing themselves to examine what is set before them, and as a result their whole attitude toward all the problems of the day can be reduced almost exclusively to the outside influence of others. This can be advantageous when their enlightenment is provided by a serious and truth-loving party, but it is catastrophic when scoundrels and liars provide it.

The second group is much smaller in number. It is partly composed of elements which previously belonged to the first group, but after long and bitter disappointments shifted to the opposite and no longer believe anything that comes before their eyes in print. They hate every newspaper; either they don't read it at all, or without exception fly into a rage over the contents, since in their opinion they consist only of lies and falsehoods. These people are very hard to handle, since they are suspicious even in the face of the truth. Consequently, they are lost for all positive, political work.

The third group, finally, is by far the smallest; it consists of the minds with real mental subtlety, whom natural gifts and education have taught to think independently, who try to form their own judgment on all things, and who subject everything they read to a thorough examination and further development of their own. They will not look at a newspaper without always collaborating in their minds, and the writer has no easy time of it. Journalists love such readers with the greatest reserve.

For the members of this third group, it must be admitted, the nonsense that newspaper scribblers can put down is not very dangerous or even very important. Most of them in the course of their lives have learned to regard every journalist as a rascal on principle, who tells the truth only once in a blue moon. Unfortunately, however, the importance of these splendid people lies only in their intelligence and not in their number- a misfortune at a time when wisdom is nothing and the majority is everything! Today, when the ballot of the masses decides, the chief weight lies with the most numerous group, and this is the first: the mob of the simple or credulous.

It is of paramount interest to the state and the nation to prevent these people from falling into the hands of bad, ignorant, or even vicious educators. The state, therefore, has the duty of watching over their education and preventing any mischief. It must particularly exercise strict control over the press; for its influence on these people is by far the strongest and most penetrating, since it is applied, not once in a while, but over and over again. In the uniformity and constant repetition of this instruction lies its tremendous power. If anywhere, therefore, it is here that the state must not forget that all means must serve an end; it must not let itself be confused by the drivel about so-called 'freedom of the press' and let itself be talked into neglecting its duty and denying the nation the food which it needs and which is good for it; with ruthless determination it must make sure of this instrument of popular education, and place it in the service of the state and the nation.

But what food did the German press of the pre-War period dish out to the people? Was it not the worst poison that can even be imagined? Wasn't the worst kind of pacifism injected into the heart of our people at a time when the rest of the world was preparing to throttle Germany, slowly but surely? Even in peacetime didn't the press inspire the minds of the people with doubt in the right of their own state, thus from the outset limiting them in the choice of means for its defense? Was it not the German press which knew how to make the absurdity of 'Western democracy' palatable to our people until finally, ensnared by all the enthusiastic tirades, they thought they could entrust their future to a League of Nations? Did it not help to teach our people a miserable immorality? Did it not ridicule morality and ethics as backward and petty-bourgeois, until our people finally became 'modern'? Did it not with its constant attacks undermine the foundations of the state's authority until a single thrust sufficed to make the edifice collapse? Did it not fight with all possible means against every effort to give unto the state that which is the state's? Did it not belittle the army with constant criticism, sabotage universal conscription, demand the refusal of military credits, etc., until the result became inevitable?

The so-called liberal press was actively engaged in digging the grave of the German people and the German Reich. We can pass by the lying Marxist sheets in silence; to them lying is just as vitally necessary as catching mice for a cat; their function is only to break the people's national and patriotic backbone and make them ripe for the slave's yoke of international capital and its masters, the Jews.

And what did the state do against this mass poisoning of the nation? Nothing, absolutely nothing. A few ridiculous decrees, a few fines for villainy that went too far, and that was the end of it. Instead, they hoped to curry favor with this plague by flattery, by recognition of the 'value' of the press, its 'importance,' its 'educational mission,' and more such nonsense-as for the Jews, they took all this with a crafty smile and acknowledged it with sly thanks.

The reason, however, for this disgraceful failure on the part of the state was not that it did not recognize the danger, but rather in a cowardice crying to high Heaven and the resultant halfheartedness of all decisions and measures. No one had the courage to use thoroughgoing radical methods, but in this as in everything else they tinkered about with a lot of halfway prescriptions, and instead of carrying the thrust to the heart, they at most irritated the viper-with the result that not only did everything remain as before, but on the contrary the power of the institutions which should have been combated increased from year to year.

The defensive struggle of the German government at that time against the press-mainly that of Jewish origin-which was slowly ruining the nation was without any straight line, irresolute and above all without any visible goal. The intelligence of the privy councilors failed completely when it came to estimating the importance of this struggle, to choosing means or drawing up a clear plan. Planlessly they fiddled about; sometimes, after being bitten too badly, they locked up one of the journalistic vipers for a few weeks or months, but they left the snakes' nest as such perfectly unmolested.

True-this resulted partly from the infinitely wily tactics of the Jews, on the one hand, and from a stupidity and innocence such as only privy councilors are capable of, on the other. The Jew was much too clever to allow his entire press to be attacked uniformly. No, one part of it existed in order to cover the other. While the Marxist papers assailed in the most dastardly way everything that can be holy to man; while they infamously attacked the state and the government and stirred up large sections of the people against one another, the bourgeois-democratic papers knew how to give an appearance of their famous objectivity, painstakingly avoided all strong words, well knowing that empty heads can judge only by externals and never have the faculty of penetrating the inner core, so that for them the value of a thing is measured by this exterior instead of by the content; a human weakness to which they owe what esteem they themselves enjoy.

For these people the Frankfurter Zeitung was the embodiment of respectability. For it never uses coarse expressions, it rejects all physical brutality and keeps appealing for struggle with 'intellectual' weapons, a conception, strange to say, to which especially the least intelligent people are most attached. This is a result of our half-education which removes people from the instinct of Nature and pumps a certain amount of knowledge into them, but cannot create full understanding, since for this industry and good will alone are no use; the necessary intelligence must be present, and what is more, it must be inborn. The ultimate wisdom is always the understanding of the instinct '-that is: a man must never fall into the lunacy of believing that he has really risen to be lord and master of Nature-which is so easily induced by the conceit of half-education; he must understand the fundamental necessity of Nature's rule, and realize how much his existence is subjected to these laws of eternal fight and upward struggle. Then he will feel that in a universe where planets revolve around suns, and moons turn about planets, where force alone forever masters weakness, compelling it to be an obedient slave or else crushing it, there can be no special laws for man. For him, too, the eternal principles of this ultimate wisdom hold sway. He can try to comprehend them; but escape them, never.

And it is precisely for our intellectual demi-monde that the Jew writes his so-called intellectual press. For them the Frankfurter Zeitung and the Berliner Tageblatt are made; for them their tone is chosen, and on them they exercise their influence. Seemingly they all most sedulously avoid any outwardly crude forms, and meanwhile from other vessels they nevertheless pour their poison into the hearts of their readers. Amid a Gezeires 2 Of fine sounds and phrases they lull their readers into believing that pure science or even morality is really the motive of their acts, while in reality it is nothing but a wily, ingenious trick for stealing the enemy's weapon against the press from under his nose. The one variety oozes respectability, so all soft-heads are ready to believe them when they say that the faults of others are only trivial abuses which should never lead to an infringement of the 'freedom of the press'-their term for poisoning and lying to the people. And so the authorities shy away from taking measures against these bandits, for they fear that, if they did, they would at once have the ' respectable ' press against them, a fear which is only too justified. For as soon as they attempt to proceed against one of these shameful rags, all the others will at once take its part, but by no means to sanction its mode of struggle, God forbid-but only to defend the principle of freedom of the press and freedom of public opinion; these alone must be defended. But in the face of all this shouting, the strongest men grow weak, for does it not issue from the mouths of 'respectable' papers?

This poison was able to penetrate the bloodstream of our people unhindered and do its work, and the state did not possess the power to master the disease. In the laughable half-measures which it used against the poison, the menacing decay of the Reich was manifest. For an institution which is no longer resolved to defend itself with all weapons has for practical purposes abdicated. Every half-measure is a visible sign of inner decay which must and will be followed sooner or later by outward collapse.

I believe that the present generation, properly led, will more easily master this danger. It has experienced various things which had the power somewhat to strengthen the nerves of those who did not lose them entirely. In future days the Jew will certainly continue to raise a mighty uproar in his newspapers if a hand is ever laid on his favorite nest, if an end is put to the mischief of the press and this instrument of education is put into the service of the state and no longer left in the hands of aliens and enemies of the people. But I believe that this will bother us younger men less than our fathers. A thirty-centimeter shell has always hissed more loudly than a thousand Jewish newspaper vipers-so let them hiss!

A further example of the halfheartedness and weakness of the leaders of pre-War Germany in meeting the most important vital questions of the nation is the following: running parallel to the political, ethical, and moral contamination of the people, there had been for many years a no less terrible poisoning of the health of the national body. Especially in the big cities, syphilis was beginning to spread more and more, while tuberculosis steadily reaped its harvest of death throughout nearly the whole country.

Though in both cases the consequences were terrible for the nation, the authorities could not summon up the energy to take

decisive measures.

Particularly with regard to syphilis, the attitude of the leadership of the nation and the state can only be designated as total capitulation. To fight it seriously, they would have had to take somewhat broader measures than was actually the case. The invention of a remedy of questionable character and its commercial exploitation can no longer help much against this plague. Here again it was only the fight against causes that mattered and not the elimination of the symptoms. The cause lies, primarily, in our prostitution of love. Even if its result were not this frightful plague, it would nevertheless be profoundly injurious to man, since the moral devastations which accompany this degeneracy suffice to destroy a people slowly but surely. This Jewification of our spiritual life and mammonization of our mating instinct will sooner or later destroy our entire offspring, for the powerful children of a natural emotion will be replaced by the miserable creatures of financial expediency which is becoming more and more the basis and sole prerequisite of our marriages. Love finds its outlet elsewhere.

Here, too, of course, Nature can be scorned for a certain time, but her vengeance will not fail to appear, only it takes a time to manifest itself, or rather: it is often recognized too late by man.

But the devastating consequences of a lasting disregard of the natural requirements for marriage can be seen in our nobility. Here we have before us the results of procreation based partly on purely social compulsion and partly on financial grounds. The one leads to a general weakening, the other to a poisoning of the blood, since every department store Jewess is considered fit to augment the offspring of His Highness-and, indeed, the offspring look it. In both cases complete degeneration is the consequence.

Today our bourgeoisie strive to go the same road, and they will end up at the same goal.

Hastily and indifferently, people tried to pass by the unpleasant truths, as though by such an attitude events could be undone. No, the fact that our big city population is growing more and more prostituted in its love life cannot just be denied out of existence; it simply is so. The most visible results of this mass contamination can, on the one hand, be found in the insane asylums, and on the other, unfortunately, in our-children. They in particular are the sad product of the irresistibly spreading contamination of our sexual life; the vices of the parents are revealed in the sicknesses of the children.

There are different ways of reconciling oneself to this unpleasant, yes, terrible fact: the ones see nothing at all or rather want to see nothing; this, of course, is by far the simplest and easiest 'position.' The others wrap themselves in a saint's cloak of prudishness as absurd as it is hypocritical; they speak of this whole field as if it were a great sin, and above all express their profound indignation against every sinner caught in the act, then close their eyes in pious horror to this godless plague and pray God to let sulphur and brimstone-preferably after their own death-rain down on this whole Sodom and Gomorrah, thus once again making an instructive example of this shameless humanity. The third, finally, are perfectly well aware of the terrible consequences which this plague must and will some day induce, but only shrug their shoulders, convinced that nothing can be done against the menace, so the only thing to do is to let things slide.

All this, to be sure, is comfortable and simple, but it must not be forgotten that a nation will fall victim to such comfortableness. The excuse that other peoples are no better off, it goes without saying, can scarcely affect the fact of our own ruin, except that the feeling of seeing others stricken by the same calamity might for many bring a mitigation of their own pains. But then more than ever the question becomes: Which people will be the first and only one to master this plague by its own strength, and which nations will perish from it? And this is the crux of the whole matter. Here again we have a touchstone of a race's value-the race which cannot stand the test will simply die out, making place for healthier or tougher and more resisting races. For since this question primarily regards the offspring, it is one of those concerning which it is said with such terrible justice that the sins of the fathers are avenged down to the tenth generation. But this applies only to profanation of the blood and the race.

Blood sin and desecration of the race are the original sin in this world and the end of a humanity which surrenders to it.

How truly wretched was the attitude of pre-War Germany on this one very question ! What was done to check the contamination of our youth in the big cities? What was done to attack the infection and mammonization of our love life? What was done to combat the resulting syphilization of our people?

This can be answered most easily by stating what should have been done.

First of all, it was not permissible to take this question frivolously; it had to be understood that the fortune or misfortune of generations would depend on its solution; yes, that it could, if not had to be, decisive for the entire future of our people. Such a realization, however, obligated us to ruthless measures and surgical operations. What we needed most was the conviction that first of all the whole attention of the nation had to be concentrated upon this terrible danger, so that every single individual could become inwardly conscious of the importance of this struggle. Truly incisive and sometimes almost unbearable obligations and burdens can only be made generally effective if, in addition to compulsion, the realization of necessity is transmitted to the individual. But this requires a tremendous enlightenment excluding all other problems of the day which might have a distracting effect.

In all cases where the fulfillment of apparently impossible demand.s or tasks is involved, the whole attention of a people must be focused and concentrated on this one question, as though life and death actually depended on its solution. Only in this way will a people be made willing and able to perform great tasks and exertions.

This principle applies also to the individual man in so far as he wants to achieve great goals. He, too, will be able to do this only in steplike sections, and he, too, will always have to unite his entire energies on the achievement of a definitely delimited task, until this task seems fulfilled and a new section can be marked out. Anyone who does not so divide the road to be conquered into separate stages and does not try to conquer these one by one, systematically with the sharpest concentration of all his forces, will never be able to reach the ultimate goal, but will be left lying somewhere along the road, or perhaps even off it. This gradual working up to a goal is an art, and to conquer the road step by step in this way you must throw in your last ounce of energy.

The very first prerequisite needed for attacking such a difficult stretch of the human road is for the leadership to succeed in representing to the masses of the people the partial goal which now has to be achieved, or rather conquered, as the one which is solely and alone worthy of attention, on whose conquest everything depends. The great mass of the people cannot see the whole road ahead of them without growing weary and despairing of the task. A certain number of them will keep the goal in mind, but will only be able to see the road in small, partial stretches, like the wanderer, who likewise knows and recognizes the end of his journey, but is better able to conquer the endless highway if he divides it into sections and boldly attacks each one as though it represented the desired goal itself. Only in this way does he advance without losing heart.

Thus, by the use of all propagandist means, the question of combating syphilis should have been made to appear as the task of the nation. Not just one more task. To this end, its injurious effects should have been thoroughly hammered into people as the most terrible misfortune, and this by the use of all available means, until the entire nation arrived at the conviction that everything-future or ruin-depended upon the solution of this question.

Only after such a preparation, if necessary over a period of years, will the attention, and consequently the determination, of the entire nation be aroused to such an extent that we can take exceedingly hard measures exacting the greatest sacrifices without running the risk of not being understood or of suddenly being left in the lurch by the will of the masses.

For, seriously to attack this plague, tremendous sacrifices and equally great labors are necessary.

The fight against syphilis demands a fight against prostitution against prejudices, old habits, against previous conceptions, general views among them not least the false prudery of certain circles.

The first prerequisite for even the moral right to combat these things is the facilitation of earlier marriage for the coming generation. In late marriage alone lies the compulsion to retain an institution which, twist and turn as you like, is and remains a disgrace to humanity, an institution which is damned ill-suited to a being who with his usual modesty likes to regard himself as the 'image' of God.

Prostitution is a disgrace to humanity, but it cannot be eliminated by moral lectures, pious intentions, etc.; its limitation and final abolition presuppose the elimination of innumerable preconditions. The first is and remains the creation of an opportunity for early marriage as compatible with human nature- particularly for the man, as the woman in any case is only the passive part.

How lost, how incomprehensible a part of humanity has become today can be seen from the fact that mothers in so-called 'good ' society can not seldom be heard to say that they are glad to have found their child a husband who has sown his wild oats, etc. Since there is hardly any lack of these, but rather the contrary, the poor girl will be happy to find one of these worn-out Siegfrieds, and the children will be the visible result of this 'sensible' marriage. If we bear in mind that, aside from this, propagation as such is limited as much as possible, so that Nature is prevented from making any choice, since naturally every creature, regardless how miserable, must be preserved, the only question that remains is why such an institution exists at all any more and what purpose it is supposed to serve? Isn't it exactly the same as prostitution itself? Hasn't duty toward posterity passed completely out of the picture? Or do people fail to realize what a curse on the part of their children and children's children they are heaping on themselves by such criminal frivolity in observing the ultimate natural law as well as our ultimate natural obligation?

Thus, the civilized peoples degenerate and gradually perish.

And marriage cannot be an end in itself, but must serve the one higher goal, the increase and preservation of the species and the race. This alone is its meaning and its task.

Under these conditions its soundness can only be judged by the way in which it fulfills this task. For this reason alone early marriage is sound, for it-gives the young marriage that strength from which alone a healthy and resistant offspring can arise. To be sure, it can be made possible only by quite a number of social conditions without which early marriage is not even thinkable. Therefore, a solution of this question, small as it is, cannot occur without incisive measures of a social sort. The importance of these should be most understandable at a time when the 'social' - republic, if only by its incompetence in the solution of the housing question, simply prevents numerous marriages and thus encourages prostitution.

Our absurd way of regulating salaries, which concerns itself much too little with the question of the family and its sustenance, is one more reason that makes many an early marriage impossible.

Thus, a real fight against prostitution can only be undertaken if a basic change in social conditions makes possible an earlier marriage than at present can generally take place. This is the very first premise for a solution of this question.

In the second place, education and training must eradicate a number of evils about which today no one bothers at all. Above all, in our present education a balance must be created between mental instruction and physical training. The institution that is called a Gymnasium today is a mockery of the Greek model. In our educational system it has been utterly forgotten that in the long run a healthy mind can dwell only in a healthy body. Especially if we bear in mind the mass of the people, aside from a few exceptions, this statement becomes absolutely valid.

In pre-War Germany there was a period in which no one concerned himself in the least about this truth. They simply went on sinning against the body and thought that in the one-sided training of the 'mind,' they possessed a sure guaranty for the greatness of the nation. A mistake whose consequences began to be felt sooner than was expected. It is no accident that th Bolshevistic wave never found better soil than in places inhabited by a population degenerated by hunger and constant undernourishment: in Central Germany, Saxony, and the Ruhr. But in all these districts the so-called intelligentsia no longer offers any serious resistance to this Jewish disease, for the simple reason that this intelligentsia is itself completely degenerate physically, though less for reasons of poverty than for reasons of education. In times when not the mind but the fist decides, the purely intellectual emphasis of our education in the upper classes makes them incapable of defending themselves, let alone enforcing their will. Not infrequently the first reason for personal cowardice lies in physical weaknesses.

The excessive emphasis on purely intellectual instruction and the neglect of physical training also encourage the emergence of sexual ideas at a much too early age. The youth who achieves the hardness of iron by sports and gymnastics succumbs to the need of sexual satisfaction less than the stay-at-home fed exclusively on intellectual fare. And a sensible system of education must bear this in mind. It must, moreover, not fail to consider that the healthy young man will expect different things from the woman than a prematurely corrupted weakling.

Thus, the whole system of education must be so organized as to use the boy's free time for the useful training of his body. He has no right to hang about in idleness during these years, to make the streets and movie-houses unsafe; after his day's work he should steel and harden his young body, so that later life will not find him too soft. To begin this and also carry it out, to direct and guide it, is the task of education, and not just the pumping of so-called wisdom. We must also do away with the conception that the treatment of the body is the affair of every individual. There is no freedom to sin at the cost of posterity and hence of the race.

Parallel to the training of the body, a struggle against the poisoning of the soul must begin. Our whole public life today is like a hothouse for sexual ideas and stimulations. Just look at the bill of fare served up in our movies, vaudeville and theaters, and you will hardly be able to deny that this is not the right kind of food, particularly for the youth. In shop windows and billboards the vilest means are used to attract the attention of the crowd. Anyone who has not lost the ability to think himself into their soul must realize that this must cause great damage in the youth. This sensual, sultry atmosphere leads to ideas and stimulations at a time when the boy should have no understanding of such things. The result of this kind of education can be studied in present-day youth, and it is not exactly gratifying. They mature too early and consequently grow old before their time. Sometimes the public learns of court proceedings which permit shattering insights into the emotional life of our fourteen- and fifteen-year-olds. Who will be surprised that even in these age-groups syphilis begins to seek its victims? And is it not deplorable to see a good number of these physically weak, spiritually corrupted young men obtaining their introduction to marriage through big-city whores?

No, anyone who wants to attack prostitution must first of all help to eliminate its spiritual basis. He must clear away the filth of the moral plague of big-city ' civilization ' and he must do this ruthlessly and without wavering in the face of all the shouting and screaming that will naturally be let loose. If we do not lift the youth out of the morass of their present-day environment, they will drown in it. Anyone who refuses to see these things supports them, and thereby makes himself an accomplice in the slow prostitution of our future which, whether we like it or not, lies in the coming generation. This cleansing of our culture must be extended to nearly all fields. Theater, art, literature, cinema, press, posters, and window displays must be cleansed of all manifestations of our rotting world and placed in the service of a moral political, and cultural idea. Public life must be freed from the stifling perfume of our modern eroticism, just as it must be freed from all unmanly, prudish hypocrisy. In all these things the goal and the road must be determined by concern for the preservation of the health of our people in body and soul. The right of personal freedom recedes before the duty to preserve the race.

Only after these measures are carried out can the medical struggle against the plague itself be carried through with any prospect of success. But here, too, there must be no half-measures; the gravest and most ruthless decisions will have to be made. It is a half-measure to let incurably sick people steadily contaminate the remaining healthy ones. This is in keeping with the humanitarianism which, to avoid hurting one individual, lets a hundred others perish. The demand that defective people be prevented from propagating equally defective offspring is a demand of the clearest reason and if systematically executed represents the most humane act of mankind. It will spare millions of unfortunates undeserved sufferings, and consequently will lead to a rising improvement of health as a whole. The determination to proceed in this direction will oppose a dam to the further spread of venereal diseases. For, if necessary, the incurably sick will be pitilessly segregated-a barbaric measure for the unfortunate who is struck by it, but a blessing for his fellow men and posterity. The passing pain of a century can and will redeem millenniums from sufferings.

The struggle against syphilis and the prostitution which prepares the way for it is one of the most gigantic tasks of humanity, gigantic because we are facing, not the solution of a single question, but the elimination of a large number of evils which bring about this plague as a resultant manifestation. For in this case the sickening of the body is only the consequence of a sickening of the moral, social, and racial instincts.

But if out of smugness, or even cowardice, this battle is not fought to its end, then take a look at the peoples five hundred years from now. I think you will find but few images of God, unless you want to profane the Almighty.

But how did they try to deal with this plague in old Germany? Viewed calmly, the answer is really dismal. Assuredly, government circles well recognized the terrible evils, though perhaps they were not quite able to ponder the consequences; but in the struggle against it they failed totally, and instead of thoroughgoing reforms preferred to take pitiful measures. They tinkered with the disease and left the causes untouched. They submitted the individual prostitute to a medical examination, supervised her as best they could, and, in case they established disease, put her in some hospital from which after a superficial cure they again let her loose on the rest of humanity.

To be sure, they had introduced a 'protective paragraph' according to which anyone who was not entirely healthy or cured must avoid sexual intercourse under penalty of the law. Surely this measure is sound in itself, but in its practical application it was almost a total failure. In the first place, the woman, in case she is smitten by misfortune-if only due to our, or rather her, education-will in most cases refuse to be dragged into court as a witness against the wretched thief of her health-often under the most embarrassing attendant circumstances. She, in particular, has little to gain from it; in most cases she will be the one to suffer most-for she will be struck much harder by the contempt of her loveless fellow creatures than would be the case with a man. Finally, imagine the situation if the conveyor of the disease is her own husband. Should she accuse him? Or what else should she do?

In the case of the man, there is the additional fact that unfortunately he often runs across the path of this plague after ample consumption of alcohol, since in this condition he is least able to judge the qualities of his 'fair one,' a fact which is only too well known to the diseased prostitute, and always causes her to angle after men in this ideal condition. And the upshot of it all is that the man who gets an unpleasant surprise later can, even by thoroughly racking his brains, not remember his kind benefactress, which should not be surprising in a city like Berlin or even Munich. In addition, it must be considered that often we have to deal with visitors from the provinces who are completely befuddled by all the magic of the big city.

Finally, however: who can know whether he is sick or healthy? Are there not numerous cases in which a patient apparently cured relapses and causes frightful mischief without himself suspecting it at first?

Thus, the practical effect of this protection by legal punishment of a guilty infection is in reality practically nil. Exactly the same is true of the supervision of prostitutes; and finally, the cure itself, even today, is dubious. Only one thing is certain: despite all measures the plague spread more and more, giving striking confirmation of their ineffectualness.

The fight against the prostitution of the people's soul was a failure all along the line, or rather, that is, nothing at all was done.

Let anyone who is inclined to take this lightly just study the basic statistical facts on the dissemination of this plague, compare its growth in the last hundred years, and then imagine its further development-and he would really need the simplicity of an ass to keep an unpleasant shudder from running down his back.

The weakness and halfheartedness of the position taken in old Germany toward so terrible a phenomenon may be evaluated as a visible sign of a people's decay. If the power to fight for one's own health is no longer present, the right to live in this world of struggle ends. This world belongs only to the forceful 'whole' man and not to the weak 'half ' man.

One of the most obvious manifestations of decay in the old Reich was the slow decline of the cultural level, and by culture I do not mean what today is designated by the word ' civilization.' The latter, on the contrary, rather seems hostile to a truly high standard of thinking and living.

Even before the turn of the century an element began to intrude into our art which up to that time could be regarded as entirely foreign and unknown. To be sure, even in earlier times there were occasional aberrations of taste, but such cases were rather artistic derailments, to which posterity could attribute at least a certain historical value, than products no longer of an artistic degeneration, but of a spiritual degeneration that had reached the point of destroying the spirit. In them the political collapse, which later became more visible, was culturally indicated.

Art Bolshevism is the only possible cultural form and spiritual expression of Bolshevism as a whole.

Anyone to whom this seems strange need only subject the art of the happily Bolshevized states to an examination, and, to his horror, he will be confronted by the morbid excrescences of insane and degenerate men, with which, since the turn of the century, we have become familiar under the collective concepts of cubism and dadaism, as the official and recognized art of those states. Even in the short period of the Bavarian Republic of Councils, this phenomenon appeared. Even here it could be seen that all the official posters, propagandist drawings in the newspapers, etc., bore the imprint, not only of political but of cultural decay.

No more than a political collapse of the present magnitude would have been conceivable sixty years ago was a cultural collapse such as began to manifest itself in futurist and cubist works since 1900 thinkable. Sixty years ago an exhibition of so-called dadaistic 'experiences' would have seemed simply impossible and its organizers would have ended up in the madhouse, while today they even preside over art associations. This plague could not appear at that time, because neither would public opinion have tolerated it nor the state calmly looked on. For it is the business of the state, in other words, of its leaders, to prevent a people from being driven into the arms of spiritual madness. And this is where such a development would some day inevitably end. For on the day when this type of art really corresponded to the general view of things, one of the gravest transformations of humanity would have occurred: the regressive development of the human mind would have begun and the end would be scarcely conceivable.

Once we pass the development of our cultural life in the last twenty-five years in review from this standpoint, we shall be horrified to see how far we are already engaged in this regression. Everywhere we encounter seeds which represent the beginnings of parasitic growths which must sooner or later be the ruin of our culture. In them, too, we can recognize the symptoms of decay of a slowly rotting world. Woe to the peoples who can no longer master this disease!

Such diseases could be seen in Germany in nearly every field of art and culture. Everything seemed to have passed the high point and to be hastening toward the abyss. The theater was sinking manifestly lower and even then would have disappeared completely as a cultural factor if the Court Theaters at least had not turned against the prostitution of art. If we disregard them and a few other praiseworthy examples, the offerings of the stage were of such a nature that it would have been more profitable for the nation to keep away from them entirely. It was a sad sign of inner decay that the youth could no longer be sent into most of these so-called ' abodes of art '-a fact which was admitted with shameless frankness by a general display of the penny-arcade warning: 'Young people are not admitted!'

Bear in mind that such precautionary measures had to be taken in the places which should have existed primarily for the education of the youth and not for the delectation of old and jaded sections of the population. What would the great dramatists of all times have said to such a regulation, and what, above all, to the circumstances which caused it? How Schiller would have flared up, how Goethe would have turned away in indignation!

But after all, what are Schiller, Goethe, or Shakespeare compared to the heroes of the newer German poetic art? Old, outworn, outmoded, nay, obsolete. For that was the characteristic thing about that period: not that the period itself produced nothing but filth, but that in the bargain it befouled everything that was really great in the past. This, to be sure, is a phenomenon that can always be observed at such times. The baser and more contemptible the products of the time and its people, the Lore it hates the witnesses to the greater nobility and dignity of a former day. In such times the people would best like to efface the memory of mankind's past completely, so that by excluding every possibility of comparison they could pass off their own trash as 'art.' Hence every new institution, the more wretched and miserable it is, will try all the harder to extinguish the last traces of the past time, whereas every true renascence of humanity can start with an easy mind from the good achievements of past generations; in fact, can often make them truly appreciated for the first time. It does not have to fear that it will pale before the past; no, of itself it contributes so valuable an addition to the general store of human culture that often, in order to make this culture fully appreciated, it strives to keep alive the memory of former achievements, thus making sure that the present will fully understand the new gift. Only those who can give nothing valuable to the world, but try to act as if they were going to give it God knows what, will hate everything that was previously gives and would best like to negate or even destroy it.

The truth of this is by no means limited to the field of general culture, but applies to politics as well. Revolutionary new movements will hate the old forms in proportion to their own inferiority. Here, too, we can see how eagerness to make their own trash appear to be something noteworthy leads to blind hatred against the superior good of the past. As long, for example, as the historical memory of Frederick the Great is not dead, Friedrich Ebert can arouse nothing but limited amazement. The hero of Sans-Souci is to the former Bremen saloon keeper approximately as the sun to the moon; only when the rays of the sun die can the moon shine. Consequently, the hatred of all new moons of humanity for the fixed stars is only too comprehensible. In political life, such nonentities, if Fate temporarily casts power in their lap, not only besmirch and befoul the past with untiring zeal, but also remove themselves from general criticism by the most extreme methods. The new German Reich's legislation for the defense of the Republic may pass as an example of this.

Therefore, if any new idea, a doctrine, a new philosophy, or even a political or economic movement tries to deny the entire past, tries to make it bad or worthless, for this reason alone we must be extremely cautious and suspicious. As a rule the reason for such hatred is either its own inferiority or even an evil intention as such. A really beneficial renascence of humanity will always have to continue building where the last good foundation stops. It will not have to be ashamed of using already existing truths. For the whole of human culture, as well as man himself is only the result of a single long development in which every generation contributed and fitted in its stone. Thus the meaning and purpose of revolutions is not to tear down the whole building but to remove what is bad or unsuitable and to continue building on the sound spot that has been laid bare.

Thus alone can we and may we speak of the progress of humanity. Otherwise the world would never be redeemed from chaos, since every generation would be entitled to reject the past and hence destroy the works of the past as the presupposition for its own work.

Thus, the saddest thing about the state of our whole culture of the pre-War period was not only the total impotence of artistic and cultural creative power in general, but the hatred with which the memory of the greater past was besmirched and effaced. In nearly all fields of art, especially in the theater and literature, we began around the turn of the century to produce less that was new and significant, but to disparage the best of the old work and represent it as inferior and surpassed; as though this epoch of the most humiliating inferiority could surpass anything at all. And from this effort to remove the past from the eyes of the present, the evil intent of the apostles of the future could clearly and distinctly be seen. By this it should have been recognized that these were no new, even if false, cultural conceptions, but a process of destroying all culture, paving the way for a stultification of healthy artistic feeling: the spiritual preparation of political Bolshevism. For if the age of Pericles seems embodied in the Parthenon, the Bolshevistic present is embodied in a cubist


In this connection we must also point to the cowardice which here again was manifest in the section of our people which on the basis of its education and position should have been obligated to resist this cultural disgrace. But from pure fear of the clamor raised by the apostles of Bolshevistic art, who furiously attacked anyone who didn't want to recognize the crown of creation in them and pilloried him as a backward philistine, they renounced all serious resistance and reconciled themselves to what seemed after all inevitable. They were positively scared stiff that these half-wits or scoundrels would accuse them of lack of understanding; as though it were a disgrace not to understand the products of spiritual degenerates or slimy swindlers. These cultural disciples, it is true, possessed a very simple means of passing off their nonsense as something God knows how important: they passed off all sorts of incomprehensible and obviously crazy stuff on their amazed fellow men as a so-called inner experience, a cheap way of taking any word of opposition out of the mouths of most people in advance. For beyond a doubt this could be an inner experience; the doubtful part was whether it is permissible to dish up the hallucinations of lunatics or criminals to the healthy world. The works of a Moritz von Schwind, or of a Bocklin, were also an inner experience, but of artists graced by God and not of clowns.

Here was a good occasion to study the pitiful cowardice of our so-called intelligentsia, which dodged any serious resistance to this poisoning of the healthy instinct of our people and left it to the people themselves to deal with this insolent nonsense. In order not to be considered lacking in artistic understanding, people stood for every mockery of art and ended up by becoming really uncertain in the judgment of good and bad.

All in all, these were tokens of times that were getting very bad.

As another disquieting attribute, the following must yet be stated:

In the nineteenth century our cities began more and more to lose the character of cultural sites and to descend to the level of mere human settlements. The small attachment of our present big-city proletariat for the town they live in is the consequence of the fact that it is only the individual's accidental local stopping place, and nothing more. This is partly connected with the frequent change of residence caused by social conditions, which do not give a man time to form a closer bond with the city, and another cause is to be found in the general cultural insignificance and poverty of our present-day cities per se.

At the time of the wars of liberations the German cities were not only small in number, but also modest as to size. The few really big cities were mostly princely residences, and as such nearly always possessed a certain cultural value and for the most part also a certain artistic picture. The few places with more than fifty thousand inhabitants were, compared to present-day cities with the same population, rich in scientific and artistic treasures When Munich numbered sixty thousand souls, it was already on its way to becoming one of the first German art centers; today nearly every factory town has reached this number, if not many times surpassed it, yet some cannot lay claim to the slightest real values. Masses of apartments and tenements, and nothing more How, in view of such emptiness, any special bond could be expected to arise with such a town must remain a mystery. No one will be particularly attached to a city which has nothing more to offer than every other, which lacks every individual note and in which everything has been carefully avoided which might even look like art or anything of the sort.

But, as if this were not enough, even the really big cities grow relatively poorer in real art treasures with the mounting increase in the population. They seem more and more standardized and give entirely the same picture as the poor little factory towns, though in larger dimensions. What recent times have added to the cultural content of our big cities is totally inadequate. All our cities are living on the fame and treasures of the past. For instance, take from present-day Munich everything that was created under Ludwig I,l and you will note with horror how poor the addition of significant artistic creations has been since that time. The same is true of Berlin and most other big cities.

The essential point, however, is the following: our big cities of today possess no monuments dominating the city picture, which might somehow be regarded as the symbols of the whole epoch. This was true in the cities of antiquity, since nearly every one possessed a special monument in which it took pride. The characteristic aspect of the ancient city did not lie in private buildings, but in the community monuments which seemed made, not for the moment, but for eternity, because they were intended to reflect, not the wealth of an individual owner, but the greatness and wealth of the community. Thus arose monuments which were very well suited to unite the individual inhabitant with his city in a way which today sometimes seems almost incomprehensible to us. For what the ancient had before his eyes was less the humble houses of private owners than the magnificent edifices of the whole community. Compared to them the dwelling house really sank to the level of an insignificant object of secondary importance.

Only if we compare the dimensions of the ancient state structures with contemporary dwelling houses can we understand the overpowering sweep and force of this emphasis on the principle of giving first place to public works. The few still towering colossuses which we admire in the ruins and wreckage of the ancient world are not former business palaces, but temples and state structures; in other words, works whose owner was the community. Even in the splendor of late Rome the first place was not taken by the villas and palaces of Individual citizens, but by the temples and baths, the stadiums, circuses, aqueducts, basilicas, etc., of the state, hence of the whole people.

Even the Germanic Middle Ages upheld the same guiding principle, though amid totally different conceptions of art. What in antiquity found its expression in the Acropolis or the Pantheon now cloaked itself in the forms of the Gothic Cathedral. Like giants these monumental structures towered over the swarming frames wooden, and brick buildings of the medieval city, and thus became symbols which even today, with the tenements climbing higher and higher beside them, determine the character and picture of these towns. Cathedrals, town halls, grain markets, and battlements are the visible signs of a Inception which in the last analysis was the same as that of antiquity.

Yet how truly deplorable the relation between state buildings and private buildings has become today! If the fate of Rome should strike Berlin, future generations would some day admire the department stores of a few Jews as the mightiest works of our era and the hotels of a few corporations as the characteristic expression of the culture of our times. Just compare the miserable discrepancy prevailing in a city like even Berlin between the structures of the Reich and those of finance and commerce

Even the sum of money spent on state buildings is usually laughable and inadequate. Works are not built for eternity, but at most for the need of the moment. And in them there is no dominant higher idea. At the time of its construction, the Berlin Schloss was a work of different stature than the new library, for instance, in the setting of the present time. While a single battleship represented a value of approximately sixty millions, hardly half of this sum was approved for the first magnificent building of the Reich, intended to stand for eternity, the Reichstag Building. Indeed, when the question of interior furnishings came up for decision, the exalted house voted against the use of stone and ordered the walls trimmed with plaster; this time, I must admit, the parliamentarians did right for a change: stone walls are no place for plaster heads.

Thus, our cities of the present lack the outstanding symbol of national community which, we must therefore not be surprised to find, sees no symbol of itself in the cities. The inevitable result is a desolation whose practical effect is the total indifference of the big-city dweller to the destiny of his city.

This, too, is a sign of our declining culture and our general collapse. The epoch is stifling in the pettiest utilitarianism or better expressed in the service of money. And we have no call for surprise if under such a deity little sense of heroism remains. The present time is only harvesting what the immediate past has sown.

All these symptoms of decay are in the last analysis only the consequences of the absence of a definite, uniformly acknowledged philosophy and she resultant general uncertainty in the judgment and attitude toward the various great problems of the time. That is why, beginning in education, everyone is half-hearted and vacillating, shunning responsibility and thus ending in cowardly tolerance of even recognized abuses. Humanitarian bilge becomes stylish and, by weakly yielding to cankers and sparing individuals, the future of millions is sacrificed.

How widespread the general disunity was growing is shown by an examination of religious conditions before the War. Here, too, a unified and effective philosophical conviction had long since been lost in large sections of the nation. In this the members officially breaking away from the churches play a less important role than those who are completely indifferent. While both denominations maintain missions in Asia and Africa in order to win new followers for their doctrine-an activity which can boast but very modest success compared to the advance of the Mohammedan faith in particular right here in Europe they lose millions and millions of inward adherents who either are alien to all religious life or simply go their own ways. The consequences, particularly from the moral point of view, are not favorable.

Also noteworthy is the increasingly violent struggle against the dogmatic foundations of the various churches without which in this human world the practical existence of a religious faith is not conceivable. The great masses of people do not consist of philosophers; precisely for the masses, faith is often the sole foundation of a moral attitude. The various substitutes have not proved so successful from the standpoint of results that they could be regarded as a useful replacement for previous religious creeds. But if religious doctrine and faith are really to embrace the broad masses, the unconditional authority of the content of this faith is the foundation of all efficacy. What the current mores, without which assuredly hundreds of thousands of well-bred people would live sensibly and reasonably but millions of others would not, are for general living, state principles are for the state, and dogmas for the current religion. Only through them is the wavering and infinitely interpretable, purely intellectual idea delimited and brought into a form without which it could never become faith. Otherwise the idea would never pass beyond a metaphysical conception; in short, a philosophical opinion. The attack against dogmas as such, therefore, strongly resembles the struggle against the general legal foundations of a state, and, as the latter would end in a total anarchy of the state, the former would end in a worthless religious nihilism.

For the political man, the value of a religion must be estimated less by its deficiencies than by the virtue of a visibly better substitute. As long as this appears to be lacking, what is present can be demolished only by fools or criminals.

Not the smallest blame for the none too delectable religious conditions must be borne by those who encumber the religious idea with too many things of a purely earthly nature and thus often bring it into a totally unnecessary conflict with so-called exact science. In this victory will almost always fall to the latter, though perhaps after a hard struggle, and religion will suffer serious damage in the eyes of all those who are unable to raise themselves above a purely superficial knowledge.

Worst of all, however, is the devastation wrought by the misuse of religious conviction for political ends. In truth, we cannot sharply enough attack those wretched crooks who would like to make religion an implement to perform political or rather business services for them. These insolent liars, it is true, proclaim their creed in a stentorian voice to the whole world for other sinners to hear; but their intention is not, if necessary, to die for it, but to live better. For a single-political swindle, provided it brings in enough, they are willing to sell the heart of a whole religion; for ten parliamentary mandates they would ally themselves with the Marxistic mortal enemies of all religions-and for a minister's chair they would even enter into marriage with the devil, unless the devil were deterred by a remnant of decency.

If in Germany before the War religious life for many had an unpleasant aftertaste, this could be attributed to the abuse of Christianity on the-part of a so-called ' Christian ' party and the shameless way in which they attempted to identify the Catholic faith with a political party.

This false association was a calamity which may have brought parliamentary mandates to a number of good-for-nothings but injury to the Church.

The consequence, however, had to be borne by the whole nation, since the outcome of the resultant slackening of religious life occurred at a time when everyone was beginning to waver and vacillate anyway, and the traditional foundations of ethics and morality were threatening to collapse.

This, too, created cracks and rifts in our nation which might present no danger as long as no special strain-arose, but which inevitably became catastrophic when by the force of great events the question of the inner solidity of the nation achieved decisive importance.

Likewise in the field of politics the observant eye could discern evils which, if not remedied or altered within a reasonable time, could be and had to be regarded as signs of the Reich's coming decay. The aimlessness of German domestic and foreign policy was apparent to everyone who was not purposely blind. The regime of compromise seemed to be most in keeping with Bismarck's conception that 'politics is an art of the possible.' But between Bismarck and the later German chancellors there was a slight difference which made it permissible for the former to let fall such an utterance on the nature of politics while the same view from the mouths of his successors could not but take on an entirely different meaning. For Bismarck with this phrase only wanted to say that for the achievement of a definite political goal all possibilities should be utilized, or, in other words, that all possibilities should be taken into account; in the view of his successors, however, this utterance solemnly released them from the necessity of having any political ideas or goals whatever. And the leadership of the Reich at this time really had no more political goals; for the necessary foundation of a definite philosophy was lacking, as well as the necessary clarity on the inner laws governing the development of all political life.

There were not a few who saw things blackly in this respect and flayed the planlessness and heedlessness of the Reich's policies, and well recognized their inner weakness and hollowness but these were only outsiders in political life; the official government authorities passed by the observations of a Houston Stewart Chamberlain with the same indifference as still occurs today. These people are too stupid to think any-thing for themselves and too conceited to learn what is necessary from others-an age-old truth which caused Oxenstierna to cry out: 'The world is governed by a mere fraction of wisdom';l and indeed nearly every ministerial secretary embodies only an atom of this fraction. Only since Germany has become a republic, this no longer applies. That is why it has been forbidden by the Law for the Defense of the Republic 2 to believe, let alone discuss, any such thought. Oxenstierna was lucky to live when he did, and not in this wise republic of ours.

Even in the pre-War period that institution which was supposed to embody the strength of the Reich was recognized by many as its greatest weakness: the parliament or Reichstag. Cowardice and irresponsibility were here completely wedded.

One of the foolish remarks which today we not infrequently hear is that parliamentarism in Germany has 'gone wrong since the revolution.' This too easily gives the impression that it was different before the revolution. In reality the effect of this institution can be nothing else than devastating-and this was true even in those days when most people wore blinders and saw nothing and wanted to see nothing. For if Germany was crushed, it was owing not least to this institution; no thanks are owing to the Reichstag that the catastrophe did not occur earlier; this must be attributed to the resistance to the activity of this gravedigger of the German nation and the German Reich, which persisted in the years of peace.

Out of the vast number of devastating evils for which this institution was directly or indirectly responsible, I shall pick only a single one which is most in keeping with the inner essence of this most irresponsible institution of all times: the terrible halfheartedness and weakness of the political leaders of the Reich both at home and abroad, which, primarily attributable to the activities of the Reichstag, developed into one of the chief reasons for the political collapse.

Half-hearted was everything that was subject in any way to the influence of this parliament, regardless which way you look.

Half-hearted and weak was the alliance policy of the Reich in its foreign relations. By trying to preserve peace it steered inevitably toward war. Half-hearted was the Polish policy. It consisted in irritating without ever seriously going through with anything. The result was neither a victory for the Germans nor conciliation of the Poles, but hostility with Russia instead.

Half-hearted was the solution of the Alsace-Lorraine question. Instead of crushing the head of the French hydra once and for all with a brutal fist, and then granting the Alsatian equal rights, neither of the two was done. Nor could it be, for in the ranks of the biggest parties sat the biggest traitors-in the Center, for example, Herr Wetterle.

All this, however, would have been bearable if the general halfheartedness had not taken possession of that power on whose existence the survival of the Reich ultimately depended: the army.

The sins of the so-called 'German Reichstag' would alone suffice to cover it for all times with the curse of the German nation. For the most miserable reasons, these parliamentary rabble stole and struck from the hand of the nation its weapon of self-preservation, the only defense of our people's freedom and independence. If today the graves of Flanders field were to open, from them would arise the bloody accusers, hundreds of thousands of the best young Germans who, due to the unscrupulousness of these parliamentarian criminals, were driven, poorly trained and half-trained, into the arms of death; the fatherland lost them and millions of crippled and dead, solely and alone so that a few hundred misleaders of the people could perpetrate their political swindles and blackmail, or merely rattle off their doctrinaire theories.

While the Jews in their Marxist and democratic press proclaimed to the whole world the lie about 'German militarism' and sought to incriminate Germany by all means, the Marxist and democratic parties were obstructing any comprehensive training of the German national man-power. The enormous crime that was thus committed could not help but be clear to everyone who just considered that, in case of a coming war, the entire nation would have to take up arms, and that, therefore, through the rascality of these savory representatives of their own so-called 'popular representation,' millions of Germans were driven to face the enemy half-trained and badly trained. But even if the consequences resulting from the brutal and savage unscrupulousness of these parliamentary pimps were left entirely out of consideration: this lack of trained soldiers at the beginning of the War could easily lead to its loss, and this was most terribly confirmed in the great World War.

The loss of the fight for the freedom and independence of the German nation is the result of the half-heartedness and weakness manifested even in peacetime as regards drafting the entire national man-power for the defense of the fatherland.

If too few recruits were trained on the land, the same halfheartedness was at work on the sea, making the weapon of national self-preservation more or less worthless. Unfortunately the navy leadership was itself infected with the spirit of halfheartedness. The tendency to build all ships a little smaller than the English ships which were being launched at the same time was hardly farsighted, much less brilliant. Especially a fleet which from the beginning can in point of pure numbers not be brought to the same level as its presumable adversary must seek to compensate for the lack of numbers by the superior fighting power of its individual ships. It is the superior fighting power which matters and not any legendary superiority in 'quality.' Actually modern technology is so far advanced and has achieved so much uniformity in the various civilized countries that it must be held impossible to give the ships of one power an appreciably larger combat value than the ships of like tonnage of another state. And it is even less conceivable to achieve a superiority with smaller deplacement as compared to larger.

In actual fact, the smaller tonnage of the German ships was possible only at the cost of speed and armament. The phrase with which people attempted to justify this fact showed a very serious lack of logic in the department responsible for this in peacetime. They declared, for instance, that the material of the German guns was so obviously superior to the British that the German 28-centimeter gun was not behind the British 30.5centimeter gun in performance!!

But for this very reason it would have been our duty to change over to the 30.5-centimeter gun, for the goal should have been the achievement, not of equal but of superior fighting power. Otherwise it would have been superfluous for the army to order the 42-centimeter mortar, since the German 21-centimeter mortar was in itself superior to any then existing high trajectory French cannon, and the fortresses would have likewise fallen to the 30.5-centimeter mortar. The leadership of the land army, however, thought soundly, while that of the navy unfortunately did not.

The neglect of superior artillery power and superior speed lay entirely in. the absolutely erroneous so-called 'idea of risk.' The navy leadership by the very form in which it expanded the fleet renounced attack and thus from the outset inevitably assumed the defensive. But in this they also renounced the ultimate success which is and can only be forever in attack.

A ship of smaller speed and weaker armament will as a rule be sent to the bottom by a speedier and more heavily armed enemy at the firing distance favorable for the latter. A number of our cruisers were to find this out to their bitter grief. The utter mistakenness of the peacetime opinion of the navy staff was shown by the War, which forced the introduction, whenever possible, of modified armament in old ships and better armament in newer ones. If in the battle of Skagerrak the German ships had had the tonnage, the armament, the same speed as the English ships, the British navy would have found a watery grave beneath the hurricane of the more accurate and more effective German 38-centimeter shells.

Japan carried on a different naval policy in those days. There, on principle, the entire emphasis was laid on giving every single new ship superior fighting power over the presumable adversary. The result was a greater possibility of offensive utilization of the navy.

While the staff of the land army still kept free of such basically false trains of thought, the navy, which unfortunately had better 'parliamentary' representation, succumbed to the spirit of parliament. It was organized on the basis of half-baked ideas and was later used in a similar way. What immortal fame the navy nevertheless achieved could only be set to the account of the skill of the German armaments worker and the ability and incomparable heroism of the individual officers and crews. If the previous naval high command had shown corresponding intelligence, these sacrifices would not have been in vain.

Thus perhaps it was precisely the superior parliamentary dexterity of the navy's peacetime head that resulted in its misfortune, since, even in its building, parliamentary instead of purely military criteria unfortunately began to play the decisive role. The half-heartedness and weakness as well as the meager logic in thinking, characteristic of the parliamentary institution, began to color the leadership of the navy.

The land army, as already emphasized, still refrained from such basically false trains of thought. Particularly the colonel in the great General Staff of that time, Ludendorff, carried on a desperate struggle against the criminal half-heartedness and weakness with which the Reichstag approached the vital problems of the nation, and for the most part negated them. If the struggle which this officer then carried on was nevertheless in vain, the blame was borne half by parliament and half by the attitude and weakness even more miserable, if possible- of Reich Chancellor Bethmann Hollweg. Yet today this does not in the least prevent those who were responsible for the German collapse from putting the blame precisely on him who alone combated this neglect of national interests-one swindle more or less is nothing to these born crooks.

Anyone who contemplates all the sacrifices which were heaped on the nation by the criminal frivolity of these most irresponsible among irresponsibles, who passes in review all the uselessly sacrificed dead and maimed, as well as the boundless shame and disgrace, the immeasurable misery which has now struck us, and knows that all this happened only to clear the path to ministers' chairs for a gang of unscrupulous climbers and job-hunters-anyone who contemplates all this will understand that these creatures can, believe me, be described only by words such as ' scoundrel, ' ' villain, ' ' scum, ' and ' criminal, ' otherwise the meaning and purpose of having these expressions in our linguistic usage would be incomprehensible. For compared to these traitors to the nation, every pimp is a man of honor.

Strangely enough, all the really seamy sides of old Germany attracted attention only when the inner solidarity of the nation would inevitably suffer thereby. Yes, indeed, in such cases the unpleasant truths were positively bellowed to the broad masses, while otherwise the same people preferred modestly to conceal many things and in part simply to deny them. This was the case when the open discussion of a question might have led to an improvement. At the same time, the government offices in charge knew next to nothing of the value and nature of propaganda. The fact that by clever and persevering use of propaganda even heaven can be represented as hell to the people, and conversely the most wretched life as paradise, was known only to the Jew, who acted accordingly; the German, or rather his government, hadn't the faintest idea of this.

During the War we were to suffer most gravely for all this.

Along with all the evils of German life before the War here indicated, and many more, there were also many advantages. In a fair examination, we must even recognize that most of our weaknesses were largely shared by other countries and peoples, and in some, indeed, we were put completely in the shade, while they did not possess many of our own actual advantages.

At the head of these advantages we can, among other things, set the fact that, of nearly all European peoples, the German people still made the greatest attempt to preserve the national character of its economy and despite certain evil omens was least subject to international financial control. A dangerous advantage, to be sure, which later became the greatest instigator of the World War. But aside from this and many other things, we must, from the vast number of healthy sources of national strength, pick three institutions which in their kind were exemplary and in part unequaled.

First, the state form as such and the special stamp which it had received in modern Germany.

Here we may really disregard the individual monarchs who as men are subject to all the weaknesses which are customarily visited upon this earth and its children; if we were not lenient in this, we would have to despair of the present altogether, for are not the representatives of the present regime, considered as personalities, intellectually and morally of the most modest proportions that we can conceive of even racking our brains for a long time? Anyone who measures the 'value' of the German revolution by the value and stature of the personalities which it has given the German people since November, 1919, will have to hide his head for shame before the judgment of future generations, whose tongue it will no longer be possible to stop by protective laws, etc., and which therefore will say what today all of us know to be true, to wit, that brains and virtue in our modern German leaders are inversely proportionate to their vices and the size of their mouths.

To be sure, the monarchy had grown alien to many, to the broad masses above all. This was the consequence of the fact that the monarchs were not always surrounded by the brightest -to put it mildly-and above all not by the sincerest minds. Unfortunately, a number of them liked fiatterers better than straightforward natures, and consequently it was the fiatterers who 'instructed' them. A very grave evil at a time when many of the world's old opinions had undergone a great change, spreading naturally to the estimation in which many old-established traditions of the courts were held.

Thus, at the turn of the century the common man in the street could no longer find any special admiration for the princess who rode along the front in uniform. Apparently those in authority were incapable of correctly judging the effect of such a parade in the eyes of the people, for if they had, such unfortunate performances would doubtless not have occurred. Moreover, the humanitarian bilge-not always entirely sincere-that these circles went in for repelled more than it attracted. If, for example, Princess X condescended to taste a sample of food in a people's kitchen, in former days it might have looked well, but now the result was the opposite. We may be justified in assuming that Her Highness really had no idea that the food on the day she sampled it was a little different from what it usually was; but it was quite enough that the people knew it.

Thus, what may possibly have been the best intention became ridiculous, if not actually irritating.

Stories about the monarch's proverbial frugality, his much too early rising and his slaving away until late into the night, amid the permanent peril of threatening undernourishment, aroused very dubious comments. People did not ask to know what food and how much of it the monarch deigned to consume; they did not begrudge him a 'square' meal; nor were they out to deprive him of the sleep he needed; they were satisfied if in other things, as a man and character, he was an honor to the name of his house and to the nation, and if he fulfilled his duties as a ruler. Telling fairy tales helped little, but did all the more harm.

This and many similar things were mere trifles, however. What had a worse effect on sections of the nation, that were unfortunately very large, was the mounting conviction that people were ruled from the top no matter what happened, and that, therefore, the individual had no need to bother about anything. As long as the government was really good, or at least had the best intentions, this was bearable. But woe betide if the old government whose intentions were after all good were replaced by a new one which was not so decent; then spineless compliance and childlike faith were the gravest calamity that could be conceived of.

But along with these and many other weaknesses, there were unquestionable assets.

For one thing, the stability of the entire state leadership, brought about by the monarchic form of state and the removal of the highest state posts from the welter of speculation by ambitious politicians. Furthermore, the dignity of the institution as such and the authority which this alone created: likewise the raising of the civil service and particularly the army above the level of party obligations. One more advantage was the personal embodiment of the state's summit in the monarch as a person, and the example of responsibility which is bound to be stronger in a monarch than in the accidental rabble of a parliamentary majority-the proverbial incorruptibility of the German administration could primarily be attributed to this. Finally, the cultural value of the monarchy for the German people was high and could very well compensate for other drawbacks. The German court cities were still the refuge of an artistic state of mind, which is increasingly threatening to die out in our materialistic times. What the German princes did for art and science, particularly in the nineteenth century, was exemplary. The present period in any case cannot be compared with it.

As the greatest credit factor, however, in this period of incipient and slowly spreading decomposition of our nation, we must note the army. It was the mightiest school of the German nation, and not for nothing was the hatred of all our enemies directed against this buttress of national freedom and independence. No more glorious monument can be dedicated to this unique institution than a statement of the truth that it was slandered, hated, combated, and also feared by all inferior peoples. The fact that the rage of the international exploiters of our people in Versailles was directed primarily against the old German army permits us to recognize it as the bastion of our national freedom against the power of the stock exchange. Without this warning power, the intentions of Versailles would long since have been carried out against our people. What the German people owes to the army can be briefly summed up in a single word, to wit: everything.

The army trained men for unconditional responsibility at a time when this quality had grown rare and evasion of it was becoming more and more the order of the day, starting with the model prototype of all irresponsibility, the parliament; it trained men in personal courage in an age when cowardice threatened to become a raging disease and the spirit of sacrifice, the willingness to give oneself for the general welfare, was looked on almost as stupidity, and the only man regarded as intelligent was the one who best knew how to indulge and advance his own ego. it was the school that still taught the individual German not to seek the salvation of the nation in lying phrases about an international brotherhood between Negroes, Germans, Chinese, French, etc., but in the force and solidarity of our own nation.

The army trained men in resolution while elsewhere in life indecision and doubt were beginning to determine the actions of men. In an age when everywhere the know-it-alls were setting the tone, it meant something to uphold the principle that some command is always better than none. In this sole principle there was still an unspoiled robust health which would long since have disappeared from the rest of our life if the army and its training had not provided a continuous renewal of this primal force. We need only see the terrible indecision of the Reich's present leaders, who can summon up the energy for no action unless it is the forced signing of a new decree for plundering the people; in this case, to be sure, they reject all responsibility and with the agility of a court stenographer sign everything that anyone may see fit to put before them. In this case the decision is easy to take; for it is dictated.

The army trained men in idealism and devotion to the fatherland and its greatness while everywhere else greed and materialism had spread abroad. It educated a single people in contrast to the division into classes and in this perhaps its sole mistake was the institution of voluntary one-year enlistment. A mistake, because through it the principle of unconditional equality was broken, and-the man with higher education was removed from the setting of his general environment, while precisely the exact opposite would have been advantageous. In view of the great unworldliness of our upper classes and their constantly mounting estrangement from their own people, the army could have exerted a particularly beneficial effect if in its own ranks, at least, it had avoided any segregation of the so-called intelligentsia. That this was not done was a mistake; but what institution in this world makes no mistakes? In this one, at any rate, the good was so predominant that the few weaknesses lay far beneath the average degree of human imperfection.

It must be attributed to the army of the old Reich as its highest merit that at a time when heads were generally counted by majorities, it placed heads above the majority. Confronted with -the Jewish-democratic idea of a blind-worship of numbers, the army sustained belief in personality. And thus it trained what the new epoch most urgently needed: men. In the morass of a universally spreading softening and effeminization, each year three hundred and fifty thousand vigorous young men sprang from the ranks of the army, men who in their two years' training had lost the softness of youth and achieved bodies hard as steel. The young man who practiced obedience during this time could-then learn to command. By his very step you could recognize the soldier who had done his service.

This was--the highest school of the German nation, and it was not for nothing that the bitterest hatred of those who from envy and-greed needed and desired the impotence of the Reich and the defenselessness of its citizens was concentrated on it What many Germans in their blindness or ill will did not want to see was recognized-by the foreign world: the German army was the mightiest weapon serving the freedom of the German nation and the sustenance of its children.

The third in the league, along with the state form and the army, was the incomparable civil service of the old Reich.

Germany was the best organized and best administered country in the world. The German government official might well be accused of bureaucratic red tape, but in the other countries things were no better in this respect; they were worse. But what the other countries did not possess was the wonderful solidity of this apparatus and the incorruptible honesty of its members. It was better to be a little old-fashioned, but honest and loyal, than enlightened and modern, but of inferior character and, as is often seen today, ignorant and incompetent. For if today people like to pretend that the German administration of the pre-War period, though bureaucratically sound, was bad from a business point of view, only the following answer can be given: what country in the world had an institution better directed and better organized in a business sense than Germany's state railways? It was reserved to the revolution to go on wrecking this exemplary apparatus until at last it seemed ripe for being taken out of the hands of the nation and socialized according to the lights of this Republic's founders; in other words, made to serve international stock exchange capital, the power behind the German revolution.

What especially distinguished the German civil service and administrative apparatus was their independence from the individual governments whose passing political views could have no effect on the job of German civil servant. Since the revolution, it must be admitted, this has completely changed. Ability and competence were replaced by party ties and a self-reliant, independent character became more of a hindrance than a help.

The state form, the army. and the civil service formed the basis for the old Reich's wonderful power and strength. These first and foremost were the reasons for a quality which is totally lacking in the present-day state: state's authority! For this is not based on bull-sessions in parliaments or provincial diets, or on laws for its protection, or court sentences to frighten those who insolently deny it, etc., but on the general confidence which may and can be placed in the leadership and administration of a commonwealth. This confidence, in turn, results only from an unshakable inner faith in the selflessness and honesty of the government and administration of a country and from an agreement between the spirit of the laws and the general ethical view. For in the long run government systems are not maintained by the pressure of violence, but by faith in their soundness and in the. truthfulness with which they represent and advance the interests of a people.

Gravely as certain evils of the pre-War period corroded and threatened to undermine the inner strength of the nation, it must not be forgotten that other states suffered even more than Germany from most of these ailments and yet in the critical hour of danger did not nag and perish. But if we consider that the German weaknesses before the War were balanced by equally great strengths, the ultimate cause of the collapse can and must lie in a different field; and this is actually the case.

The deepest and ultimate reason for the decline of the old Reich lay in its failure to recognize the racial problem and its importance for the historical development of peoples. For events in the lives of peoples are not expressions of chance, but processes related to the self-preservation and propagation of the species and the race and subject to the laws of Nature, even if people are not conscious of the inner reason for their actions.


Chapter XI: Nation and Race



THERE are some truths which are so obvious that for this very reason they are not seen or at least not recognized by ordinary people. They sometimes pass by such truisms as though blind and are most astonished when someone suddenly discovers what everyone really ought to know. Columbus's eggs lie around by the hundreds of thousands, but Columbuses are met with less frequently.

Thus men without exception wander about in the garden of Nature; they imagine that they know practically everything and yet with few exceptions pass blindly by one of the most patent principles of Nature's rule: the inner segregation of the species of all living beings on this earth.

Even the most superficial observation shows that Nature's restricted form of propagation and increase is an almost rigid basic law of all the innumerable forms of expression of her vital urge. Every animal mates only with a member of the same species. The titmouse seeks the titmouse, the finch the finch, the stork the stork, the field mouse the field mouse, the dormouse the dormouse, the wolf the she-wolf, etc.

Only unusual circumstances can change this, primarily the compulsion of captivity or any other cause that makes it impossible to mate within the same species. But then Nature begins to resist this with all possible means, and her most visible protest consists either in refusing further capacity for propagation to bastards or in limiting the fertility of later offspring; in most cases, however, she takes away the power of resistance to disease or hostile attacks.

This is only too natural.

Any crossing of two beings not at exactly the same level produces a medium between the level of the two parents. This means: the offspring will probably stand higher than the racially lower parent, but not as high as the higher one. Consequently, it will later succumb in the struggle against the higher level. Such mating is contrary to the will of Nature for a higher breeding of all life. The precondition for this does not lie in associating superior and inferior, but in the total victory of the former. The stronger must dominate and not blend with the weaker, thus sacrificing his own greatness. Only the born weakling can view this as cruel, but he after all is only a weak and limited man; for if this law did not prevail, any conceivable higher development of organic living beings would be unthinkable.

The consequence of this racial purity, universally valid in Nature, is not only the sharp outward delimitation of the various races, but their uniform character in themselves. The fox is always a fox, the goose a goose, the tiger a tiger, etc., and the difference can lie at most in the varying measure of force, strength, intelligence, dexterity, endurance, etc., of the individual specimens. But you will never find a fox who in his inner attitude might, for example, show humanitarian tendencies toward geese, as similarly there is no cat with a friendly inclination toward mice.

Therefore, here, too, the struggle among themselves arises less from inner aversion than from hunger and love. In both cases, Nature looks on calmly, with satisfaction, in fact. In the struggle for daily bread all those who are weak and sickly or less determined succumb, while the struggle of the males for the female grants the right or opportunity to propagate only to the healthiest. And struggle is always a means for improving a species' health and power of resistance and, therefore, a cause of its higher development.

If the process were different, all further and higher development would cease and the opposite would occur. For, since the inferior always predominates numerically over the best, if both had the same possibility of preserving life and propagating, the inferior would multiply so much more rapidly that in the end the best would inevitably be driven into the background, unless a correction of this state of affairs were undertaken. Nature does just this by subjecting the weaker part to such severe living conditions that by them alone the number is limited, and by not permitting the remainder to increase promiscuously, but making a new and ruthless choice according to strength and health.

No more than Nature desires the mating of weaker with stronger individuals, even less does she desire the blending of a higher with a lower race, since, if she did, her whole work of higher breeding, over perhaps hundreds of thousands of years, night be ruined with one blow.

Historical experience offers countless proofs of this. It shows with terrifying clarity that in every mingling of Aryan blood with that of lower peoples the result was the end of the cultured people. North America, whose population consists in by far the largest part of Germanic elements who mixed but little with the lower colored peoples, shows a different humanity and culture from Central and South America, where the predominantly Latin immigrants often mixed with the aborigines on a large scale. By this one example, we can clearly and distinctly recognize the effect of racial mixture. The Germanic inhabitant of the American continent, who has remained racially pure and unmixed, rose to be master of the continent; he will remain the master as long as he does not fall a victim to defilement of the blood.

The result of all racial crossing is therefore in brief always the following:

Lowering of the level of the higher race;

Physical and intellectual regression and hence the beginning of a slowly but surely progressing sickness.

To bring about such a development is, then, nothing else but to sin against the will of the eternal creator.

And as a sin this act is rewarded.

When man attempts to rebel against the iron logic of Nature, he comes into struggle with the principles to which he himself owes his existence as a man. And this attack I must lead to his own doom.

Here, of course, we encounter the objection of the modern pacifist, as truly Jewish in its effrontery as it is stupid! 'Man's role is to overcome Nature!'

Millions thoughtlessly parrot this Jewish nonsense and end up by really imagining that they themselves represent a kind of conqueror of Nature; though in this they dispose of no other weapon than an idea, and at that such a miserable one, that if it were true no world at all would be conceivable

But quite aside from the fact that man has never yet conquered Nature in anything, but at most has caught hold of and tried to lift one or another corner of her immense gigantic veil of eternal riddles and secrets, that in reality he invents nothing but only discovers everything, that he does not dominate Nature, but has only risen on the basis of his knowledge of various laws and secrets of Nature to be lord over those other living creatures who lack this knowledge-quite aside from all this, an idea cannot overcome the preconditions for the development and being of humanity, since the idea itself depends only on man. Without human beings there is no human idea in this world, therefore the idea as such is always conditioned by the presence of human beings and hence of all the laws which created the precondition for their existence.

And not only that! Certain ideas are even tied up with certain men. This applies most of all to those ideas whose content originates, not in an exact scientific truth, but in the world of emotion, or, as it is so beautifully and clearly expressed today, reflects an 'inner experience.' All these ideas, which have nothing to do with cold logic as such, but represent only pure expressions of feeling, ethical conceptions, etc., are chained to the existence of men, to whose intellectual imagination and creative power they owe their existence. Precisely in this case the preservation of these definite races and men is the precondition for the existence of these ideas. Anyone, for example, who really desired the victory of the pacifistic idea in this world with all his heart would have to fight with all the means at his disposal for the conquest of the world by the Germans; for, if the opposite should occur, the last pacifist would die out with the last German, since the rest of the world has never fallen so deeply as our own people, unfortunately, has for this nonsense so contrary to Nature and reason. Then, if we were serious, whether we liked it or not, we would have to wage wars in order to arrive at pacifism. This and nothing else was what Wilson, the American world savior, intended, or so at least our German visionaries believed-and thereby his purpose was fulfilled.

In actual fact the pacifistic-humane idea is perfectly all right perhaps when the highest type of man has previously conquered and subjected the world to an extent that makes him the sole ruler of this earth. Then this idea lacks the power of producing evil effects in exact proportion as its practical application becomes rare and finally impossible. Therefore, first struggle and then we shall see what can be done.l Otherwise mankind has passed the high point of its development and the end is not the domination of any ethical idea but barbarism and consequently chaos. At this point someone or other may laugh, but this planet once moved through the ether for millions of years without human beings and it can do so again some day if men forget that they owe their higher existence, not to the ideas of a few crazy ideologists, but to the knowledge and ruthless application of Nature's stern and rigid laws.

Everything we admire on this earth today-science and art, technology and inventions-is only the creative product of a few peoples and originally perhaps of one race. On them depends the existence of this whole culture. If they perish, the beauty of this earth will sink into the grave with them.

However much the soil, for example, can influence men, the result of the influence will always be different depending on the races in question. The low fertility of a living space may spur the one race to the highest achievements; in others it will only be the cause of bitterest poverty and final undernourishment with all its consequences. The inner nature of peoples is always determining for the manner in which outward influences will be effective. What leads the one to starvation trains the other to hard work.

All great cultures of the past perished only because the originally creative race died out from blood poisoning.

The ultimate cause of such a decline was their forgetting that all culture depends on men and not conversely; hence that to preserve a certain culture the man who creates it must be preserved. This preservation is bound up with the rigid law of necessity and the right to victory of the best and stronger in this world.

Those who want to live, let them fight, and those who do not want to fight in this world of eternal struggle do not deserve to live.

Even if this were hard-that is how it is ! Assuredly, however by far the harder fate is that which strikes the man who thinks he can overcome Nature, but in the last analysis only mocks her. Distress, misfortune, and diseases are her answer.

The man who misjudges and disregards the racial laws actually forfeits the happiness that seems destined to be his. He thwarts the triumphal march of the best race and hence also the precondition for all human progress, and remains, in consequence burdened with all the sensibility of man, in the animal realm of helpless misery.

It is idle to argue which race or races were the original representative of human culture and hence the real founders of all that we sum up under the word 'humanity.' It is simpler to raise this question with regard to the present, and here an easy, clear answer results. All the human culture, all the results of art, science, and technology that we see before us today, are almost exclusively the creative product of the Aryan. This very fact admits of the not unfounded inference that he alone was the founder of all higher humanity, therefore representing the prototype of all that we understand by the word 'man.' He is the Prometheus of mankind from whose bright forehead the divine spark of genius has sprung at all times, forever kindling anew that fire of knowledge which illumined the night of silent mysteries and thus caused man to climb the path to mastery over the other beings of this earth. Exclude him-and perhaps after a few thousand years darkness will again descend on the earth, human culture will pass, and the world turn to a desert.

If we were to divide mankind into three groups, the founders of culture, the bearers of culture, the destroyers of culture, only the Aryan could be considered as the representative of the first group. From him originate the foundations and walls of all human creation, and only the outward form and color are determined by the changing traits of character of the various peoples. He provides the mightiest building stones and plans for all human progress and only the execution corresponds to the nature of the varying men and races. In a few decades, for example, the entire east of Asia will possess a culture whose ultimate foundation will be Hellenic spirit and Germanic technology, just as much as in Europe. Only the outward form-in part at least-will bear the features of Asiatic character. It is not true, as some people think, that Japan adds European technology to its culture; no, European science and technology are trimmed with Japanese characteristics. The foundation of actual life is no longer the special Japanese culture, although it determines the color of life-because outwardly, in consequence of its inner difference, it is more conspicuous to the European-but the gigantic scientific-technical achievements of Europe and America; that is, of Aryan peoples. Only on the basis of these achievements can the Orient follow general human progress. They furnish the basis of the struggle for daily bread, create weapons and implements for it, and only the outward form is gradually adapted to Japanese character.

If beginning today all further Aryan influence on Japan should stop, assuming that Europe and America should perish, Japan's present rise in science and technology might continue for a short time; but even in a few years the well would dry up, the Japanese special character would gain, but the present culture would freeze and sink back into the slumber from which it was awakened seven decades ago by the wave of Aryan culture. Therefore, just as the present Japanese development owes its life to Aryan origin, long ago in the gray past foreign influence and foreign spirit awakened the Japanese culture of that time. The best proof of this is furnished by the fact of its subsequent sclerosis and total petrifaction. This can occur in a people only when the original creative racial nucleus has been lost, or if the external influence which furnished the impetus and the material for the first development in the cultural field was later lacking. But if it iS established that a people receives the most essential basic materials of its culture from foreign races, that it assimilates and adapts them, and that then, if further external influence is lacking, it rigidifies again and again, such a race may be designated as culture-bearing,' but never as 'culture-creating.' An examination of the various peoples from this standpoint points to the fact that practically none of them were originally culture-founding, but almost always culture-bearing.

Approximately the following picture of their development always results:

Aryan races-often absurdly small numerically-subject foreign peoples, and then, stimulated by the special living conditions of the new territory (fertility, climatic conditions, etc.) and assisted by the multitude of lower-type beings standing at their disposal as helpers, develop the intellectual and organizational capacities dormant within them. Often in a few millenniums or even centuries they create cultures which originally bear all the inner characteristics of their nature, adapted to the above-indicated special qualities of the soil and subjected beings. In the end, however, the conquerors transgress against the principle of blood purity, to which they had first adhered; they begin to mix with the subjugated inhabitants and thus end their own existence; for the fall of man in paradise has always been followed by his expulsion.

After a thousand years and more, the last visible trace of the former master people is often seen in the lighter skin color which its blood left behind in the subjugated race, and in a petrified culture which it had originally created. For, once the actual and spiritual conqueror lost himself in the blood of the subjected people, the fuel for the torch of human progress was lost! Just as, through the blood of the former masters, the color preserved a feeble gleam in their memory, likewise the night of cultural life is gently illumined by the remaining creations of the former light-bringers. They shine through all the returned barbarism and too often inspire the thoughtless observer of the moment with the opinion that he beholds the picture of the present people before him, whereas he is only gazing into the mirror of the past.

It is then possible that such a people will a second time, or even more often in the course of its history, come into contact with the race of those who once brought it culture, and the memory of former encounters will not necessarily be present. Unconsciously the remnant of the former master blood will turn toward. the new arrival, and what was first possible only by compulsion can now succeed through the people's own will. A new cultural wave makes its entrance and continues until those who have brought it are again submerged in the blood of foreign peoples.

It will be the task of a future cultural and world history to carry on researches in this light and not to stifle in the rendition of external facts, as is so often, unfortunately, the case with our present historical science.

This mere sketch of the development of 'culture-bearing' nations gives a picture of the growth, of the activity, and-the decline-of the true culture-founders of this earth, the Aryans themselves.

As in daily life the so-called genius requires a special cause, indeed, often a positive impetus, to make him shine, likewise the genius-race in the life of peoples. In the monotony of everyday life even significant men often seem insignificant, hardly rising above the average of their environment; as soon, however, as they are approached by a situation in which others lose hope or go astray, the genius rises manifestly from the inconspicuous average child, not seldom to the amazement of all those who had hitherto seen him in the pettiness of bourgeois life-and that is why the prophet seldom has any honor in his own country. Nowhere have we better occasion to observe this than in war. From apparently harmless children, in difficult hours when others lose hope, suddenly heroes shoot up with death-defying determination and an icy cool presence of minds If this hour of trial had not come, hardly anyone would ever have guessed that a young hero was hidden in this beardless boy. It nearly always takes some stimulus to bring the genius on the scene. The hammer-stroke of Fate which throws one man to the ground suddenly strikes steel in another, and when the shell of everyday life is broken, the previously hidden kernel lies open before the eyes of the astonished world. The world then resists and does not want to believe that the type which is apparently identical with it is suddenly a very different being; a process which is repeated with every eminent son of man.

Though an inventor, for example, establishes his fame only on the day of his invention, it is a mistake to think that genius as such entered into the man only at this hour-the spark of genius exists in the brain of the truly creative man from the hour of his birth. True genius is always inborn and never cultivated, let alone learned.

As already emphasized, this applies not only to the individual man but also to the race. Creatively active peoples always have a fundamental creative gift, even if it should not be recognizable to the eyes of superficial observers. Here, too, outward recognition is possible only in consequence of accomplished deeds, since the rest of the world is not capable of recognizing genius in itself, but sees only its visible manifestations in the form of inventions, discoveries, buildings, pictures, etc.; here again it often takes a long time before the world can fight its way through to this knowledge. Just as in the life of the outstanding individual, genius or extraordinary ability strives for practical realization only when spurred on by special occasions, likewise in the life of nations the creative forces and capacities which are present can often be exploited only when definite preconditions invite.

We see this most distinctly in connection with the race which has been and is the bearer of human cultural development-the Aryans. As soon as Fate leads them toward special conditions, their latent abilities begin to develop in a more and more rapid sequence and to mold themselves into tangible forms. The cultures which they found in such cases are nearly always decisively determined by the existing soil, the given climate, and-the subjected people. This last item, to be sure, is almost the most decisive. The more primitive the technical foundations for a cultural activity, the more necessary is the presence of human helpers who, organizationally assembled and employed, must replace the force of the machine. Without this possibility of using lower human beings, the Aryan would never have been able to take his first steps toward his future culture; just as without the help of various suitable beasts which he knew how to tame, he would not have arrived at a technology which is now gradually permitting him to do without these beasts. The saying, 'The Moor has worked off his debt, the Moor can go,' unfortunately has only too deep a meaning. For thousands of years the horse had to serve man and help him lay the foundations of a development which now, in consequence of the motor car, is making the horse superfluous. In a few years his activity trill have ceased, but without his previous collaboration man might have had a hard time getting where he is today.

Thus, for the formation of higher cultures the existence of lower human types was one of the most essential preconditions, since they alone were able to compensate for the lack of technical aids without which a higher development is not conceivable. It is certain that the first culture of humanity was based less on the tamed animal than on the use of lower human beings.

Only after the enslavement of subjected races did the same fate strike beasts, and not the other way around, as some people would like to think. For first the conquered warrior drew the plow-and only after him the horse. Only pacifistic fools can regard this as a sign of human depravity, failing to realize that this development had to take place in order to reach the point where today these sky-pilots could force their drivel on the world.

The progress of humanity is like climbing an endless ladder; it is impossible to climb higher without first taking the lower steps. Thus, the Aryan had to take the road to which reality directed him and not the one that would appeal to the imagination of a modern pacifist. The road of reality is hard and difficult, but in the end it leads where our friend would like to bring humanity by dreaming, but unfortunately removes more than bringing it

Hence it is no accident that the first cultures arose in places where the Aryan, in his encounters with lower peoples, subjugated them and bent them to his will. They then became the first technical instrument in the service of a developing culture.

Thus, the road which the Aryan had to take was clearly marked out As a conqueror he subjected the lower beings and regulated their practical activity under his command, according to his will and for his aims. But in directing them to a useful, though arduous activity, he not only spared the life of those he subjected; perhaps he gave them a fate that was better than their previous so-called 'freedom.' As long as he ruthlessly upheld the master attitude, not only did he really remain master, but also the preserver and increaser of culture. For culture was based exclusively on his abilities and hence on his actual survival. As soon as the subjected people began to raise themselves up and probably approached the conqueror in language, the sharp dividing wall between master and servant fell. The Aryan gave up the purity of his blood and, therefore, lost his sojourn in the paradise which he had made for himself. He became submerged in the racial mixture, and gradually, more and more, lost his cultural capacity, until at last, not only mentally but also physically, he began to resemble the subjected aborigines more than his own ancestors. For a time he could live on the existing cultural benefits, but then petrifaction set in and he fell a prey to oblivion.

Thus cultures and empires collapsed to make place for new formations.

Blood mixture and the resultant drop in the racial level is the sole cause of the dying out of old cultures; for men do not perish as a result of lost wars, but by the loss of that force of resistance which is contained only in pure blood.

All who are not of good race in this world are chaff.

And all occurrences in world history are only the expression of the races' instinct of self-preservation, in the good or bad sense.

The question of the inner causes of the Aryan's importance can be answered to the effect that they are to be sought less in a natural instinct of self-preservation than in the special type of its expression. The will to live, subjectively viewed, is everywhere equal and different only in the form of its actual expression. In the most primitive living creatures the instinct of self-preservation does not go beyond concern for their own ego. Egoism, as we designate this urge, goes so far that it even embraces time; the moment itself claims everything, granting nothing to the coming hours. In this condition the animal lives only for himself, seeks food only for his present hunger, and fights only for his own life. As long as the instinct of self-preservation expresses itself in this way, every basis is lacking for the formation of a group, even the most primitive form of family. Even a community between male and female beyond pure mating, demands an extension of the instinct of self-preservation, since concern and struggle for the ego are now directed toward the second party; the male sometimes seeks food for the female, too, but for the most part both seek nourishment for the young. Nearly always one comes to the defense of the other, and thus the first, though infinitely simple, forms of a sense of sacrifice result. As soon as this sense extends beyond the narrow limits of the family, the basis for the formation of larger organisms and finally formal states is created.

In the lowest peoples of the earth this quality is present only to a very slight extent, so that often they do not go beyond the formation of the family. The greater the readiness to subordinate purely personal interests, the higher rises the ability to establish comprehensive communities.

This self-sacrificing will to give one's personal labor and if necessary one's own life for others is most strongly developed in the Aryan. The Aryan is not greatest in his mental qualities as such, but in the extent of his willingness to put all his abilities in the service of the community. In him the instinct of self-preservation has reached the noblest form, since he willingly subordinates his own ego to-the life of the community and, if the hour demands, even sacrifices it.

Not in his intellectual gifts lies the source of the Aryan's capacity for creating and building culture. If he had just this alone, he could only act destructively, in no case could he organize; for the innermost essence of all organization requires that the individual renounce putting forward his personal opinion and interests and sacrifice both in favor of a larger group. Only byway of this general community does he again recover his share. Now, for example, he no longer works directly for himself, but with his activity articulates himself with the community, not only for his own advantage, but for the advantage of all. The most wonderful elucidation of this attitude is provided by his word 'work,' by which he does not mean an activity for maintaining life in itself, but exclusively a creative effort that does not conflict with the interests of the community. Otherwise he designates human activity, in so far as it serves the instinct of self-preservation without consideration for his fellow men, as theft, usury, robbery, burglary, etc.

This state of mind, which subordinates the interests of the ego to the conservation of the community, is really the first premise for every truly human culture. From it alone can arise all the great works of mankind, which bring the founder little reward, but the richest blessings to posterity. Yes from it alone can we understand how so many are able to bear up faithfully under a scanty life which imposes on them nothing but poverty and frugality, but gives the community the foundations of its existence. Every worker, every peasant, every inventor, official, etc., who works without ever being able to achieve any happiness or prosperity for himself, is a representative of this lofty idea, even if the deeper meaning of his activity remains hidden in him.

What applies to work as the foundation of human sustenance and all human progress is true to an even greater degree for the defense of man and his culture. In giving one's own life for the existence of the community lies the crown of all sense of sacrifice. It is this alone that prevents what human hands have built from being overthrown by human hands or destroyed bat Nature.

Our own German language possesses a word which magnificently designates this kind of activity: Pflichterfullung (fulfillment of duty); it means not to be self-sufficient but to serve the community.

The basic attitude from which such activity arises, we call-to distinguish it from egoism and selfishness-idealism. By this we understand only the individual's capacity to make sacrifices for the community, for his fellow men.

How necessary it is to keep realizing that idealism does not represent a superfluous expression of emotion, but that in truth it has been, is, and will be, the premise for what we designate as human culture, yes, that it alone created the concept of 'man' It is to this inner attitude that the Aryan owes his position in this world, and to it the world owes man; for it alone formed from pure spirit the creative force which, by a unique pairing of the brutal fist and the intellectual genius, created the monuments of human culture.

Without his idealistic attitude all, even the most dazzling faculties of the intellect, would remain mere intellect as such

outward appearance without inner value, and never creative force.

But, since true idealism is nothing but the subordination of the interests and life of the individual to the community, and this in turn is the precondition for the creation of organizational forms of all kinds, it corresponds in its innermost depths to the ultimate will of Nature. It alone leads men to voluntary recognition of the privilege of force and strength, and thus makes them into a dust particle of that order which shapes and forms the whole universe.

The purest idealism is unconsciously equivalent to the deepest knowledge.

How correct this is, and how little true idealism has to do with playful flights of the imagination, can be seen at once if we let the unspoiled child, a healthy boy, for example, judge. The same boy who feels like throwing up I when he hears the tirades of a pacifist 'idealist' is ready to give his young life for the ideal of his nationality.

Here the instinct of knowledge unconsciously obeys the deeper necessity of the preservation of the species, if necessary at the cost of the individual, and protests against the visions of the pacifist windbag who in reality is nothing but a cowardly, though camouflaged, egoist, transgressing the laws of development; for development requires willingness on the part of the individual to sacrifice himself for the community, and not the sickly imaginings of cowardly know-it-alls and critics of Nature.

Especially, therefore, at times when the ideal attitude threatens to disappear, we can at once recognize a diminution of that force which forms the community and thus creates the premises of culture. As soon as egoism becomes the ruler of a people, the bands of order are loosened and in the chase after their own happiness men fall from heaven into a real hell.

Yes, even posterity forgets the men who have only served their own advantage and praises the heroes who have renounced their own happiness.

The mightiest counterpart to the Aryan is represented by the Jew. In hardly any people in the world is the instinct of self-preservation developed more strongly than in the so-called 'chosen.' Of this, the mere fact of the survival of this race may be considered the best proof. Where is the people which in the last two thousand years has been exposed to so slight changes of inner disposition, character, etc., as the Jewish people? What people, finally, has gone through greater upheavals than this one-and nevertheless issued from the mightiest catastrophes of mankind unchanged? What an infinitely tough will to live and preserve the species speaks from these facts !

The mental qualities of the Jew have been schooled in the course of many centuries. Today he passes as 'smart,' and this in a certain sense he has been at all times. But his intelligence is not the result of his own development, but of visual instruction through foreigners. For the human mind cannot climb to the top without steps; for every step upward he needs the foundation of the past, and this in the comprehensive sense in which it can be revealed only in general culture. All thinking is based only in small part on man's own knowledge, and mostly on the experience of the -time that has preceded. The general cultural level provides the individual man, without his noticing it as a rule, with such a profusion of preliminary knowledge that, thus armed, he can more easily take further steps of his own. The boy of today, for example, grows up among a truly vast number of technical acquisitions of the last centuries, so that he takes for granted and no longer pays attention to much that a hundred years ago was a riddle to even the greatest minds, although for following and understanding our progress in the field in question it is of decisive importance to him. If a very genius from the twenties of the past century should suddenly leave his grave today, it would be harder for him even intellectually to find his way in the present era than for an average boy of fifteen today. For he would lack all the infinite preliminary education which our present contemporary unconsciously, so to speak, assimilates while growing up amidst the manifestations of our present general civilization.

Since the Jew-for reasons which will at once become apparent-was never in possession of a culture of his own, the foundations of his intellectual work were always provided by others. His intellect at all times developed through the cultural world surrounding him.

The reverse process never took place.

For if the Jewish people's instinct of self-preservation is not smaller but larger than that of other peoples, if his intellectual faculties can easily arouse the impression that they are equal to the intellectual gifts of other races, he lacks completely the most essential requirement for a cultured people, the idealistic attitude.

In the Jewish people the will to self-sacrifice does not go beyond the individual's naked instinct of self-preservation. Their apparently great sense of solidarity is based on the very primitive herd instinct that is seen in many other living creatures in this world. It is a noteworthy fact that the herd instinct leads to mutual support only as long as a common danger makes this seem useful or inevitable. The same pack of wolves which has just fallen on its prey together disintegrates when hunger abates into its individual beasts. The same is true of horses which try to defend themselves against an assailant in a body, but scatter again as soon as the danger is past.

It is similar with the Jew. His sense of sacrifice is only apparent. It exists only as long as the existence of the individual makes it absolutely necessary. However, as soon as the common enemy is conquered, the danger threatening all averted and the booty hidden, the apparent harmony of the Jews among themselves ceases, again making way for their old causal tendencies. The Jew is only united when a common danger forces him to be or a common booty entices him; if these two grounds are lacking, the qualities of the crassest egoism come into their own, and in the twinkling of an eye the united people turns into a horde of rats, fighting bloodily among themselves.

If the Jews were alone in this world, they would stifle in filth and offal; they would try to get ahead of one another in hate-filled struggle and exterminate one another, in so far as the absolute absence of all sense of self-sacrifice, expressing itself in their cowardice, did not turn battle into comedy here too.

So it is absolutely wrong to infer any ideal sense of sacrifice in the Jews from the fact that they stand together in struggle, or, better expressed, in the plundering of their fellow men.

Here again the Jew is led by nothing but the naked egoism of the individual.

That is why the Jewish state-which should be the living organism for preserving and increasing a race-is completely unlimited as to territory. For a state formation to have a definite spatial setting always presupposes an idealistic attitude on the part of the state-race, and especially a correct interpretation of the concept of work. In the exact measure in which this attitude is lacking, any attempt at forming, even of preserving, a spatially delimited state fails. And thus the basis on which alone culture can arise is lacking.

Hence the Jewish people, despite all apparent intellectual qualities, is without any true culture, and especially without any culture of its own. For what sham culture the Jew today possesses is the property of other peoples, and for the most part it is ruined in his hands.

In judging the Jewish people's attitude on the question of human culture, the most essential characteristic we must always bear in mind is that there has never been a Jewish art and accordingly there is none today either; that above all the two queens of all the arts, architecture and music, owe nothing original to the Jews. What they do accomplish in the field of art is either patchwork or intellectual theft. Thus, the Jew lacks those qualities which distinguish the races that are creative and hence culturally blessed.

To what an extent the Jew takes over foreign culture, imitating or rather ruining it, can be seen from the fact that he is mostly found in the art which seems to require least original invention, the art of acting. But even here, in reality, he is only a ' juggler,' or rather an ape; for even here he lacks the last touch that is required for real greatness; even here he is not the creative genius, but a superficial imitator, and all the twists and tricks that he uses are powerless to conceal the inner lifelessness of his creative gift. Here the Jewish press most lovingly helps him along by raising such a roar of hosannahs about even the most mediocre bungler, just so long as he is a Jew, that the rest of the world actually ends up by thinking that they have an artist before them, while in truth it is only a pitiful comedian.

No, the Jew possesses no culture-creating force of any sort, since the idealism, without which there is no true higher development of man, is not present in him and never was present. Hence his intellect will never have a constructive effect, but will be destructive, and in very rare cases perhaps will at most be stimulating, but then as the prototype of the ' force which always wants evil and nevertheless creates good.' Not through him does any progress of mankind occur, but in spite of him.

Since the Jew never possessed a state with definite territorial limits and therefore never called a culture his own, the conception arose that this was a people which should be reckoned among the ranks of the nomads. This is a fallacy as great as it is dangerous. The nomad does possess a definitely limited living space, only he does not cultivate it like a sedentary peasant, but lives from the yield of his herds with which he wanders about in his territory. The outward reason for this is to be found in the small fertility of a soil which simply does not permit of settlement. The deeper cause, however, lies in the disparity between the technical culture of an age or people and the natural poverty of a living space. There are territories in which even the Aryan is enabled only by his technology, developed in the course of more than a thousand years, to live in regular settlements, to master broad stretches of soil and obtain from it the requirements of life. If he did not possess this technology, either he would have to avoid these territories or likewise have to struggle along as a nomad in perpetual wandering, provided that his thousand-year-old education and habit of settled residence did not make this seem simply unbearable to him. We must bear in mind that in the time when the American continent was being opened up, numerous Aryans fought for their livelihood as trappers, hunters, etc., and often in larger troops with wife and children, always on the move, so that their existence was completely like that of the nomads. But as soon as their increasing number and better implements permitted them to clear the wild soil and make a stand against the natives, more and more settlements sprang up in the land.

Probably the Aryan was also first a nomad, settling in the course of time, but for that very reason he was never a Jew! No, the Jew is no nomad; for the nomad had also a definite attitude toward the concept of work which could serve as a basis for his later development in so far as the necessary intellectual premises were present. In him the basic idealistic view is present, even if in infinite dilution, hence in his whole being he may seem strange to the Aryan peoples, but not unattractive. In the Jew, however, this attitude is not at all present; for that reason he was never a nomad, but only and always a parasite in the body of other peoples. That he sometimes left his previous living space has nothing to do with his own purpose, but results from the fact that from time to time he was thrown out by the host nations he had misused. His spreading is a typical phenomenon for all parasites; he always seeks a new feeding ground for his race.

This, however, has nothing to do with nomadism, for the reason that a Jew never thinks of leaving a territory Ěhat he has occupied, but remains where he is, and he sits so fast that even by force it is very hard to drive him out. His extension to ever-new countries occurs only in the moment in which certain conditions for his existence are there present, without which- unlike the nomad-he would not change his residence. He is and remains the typical parasite, a sponger who like a noxious bacillus keeps spreading as soon as a favorable medium invites him. And the effect of his existence is also like that of spongers: wherever he appears, the host people dies out after a shorter or longer period.

Thus, the Jew of all times has lived in the states of other peoples, and there formed his own state, which, to be sure, habitually sailed under the disguise of 'religious community' as long as outward circumstances made a complete revelation of his nature seem inadvisable. But as soon as he felt strong enough to do without the protective cloak, he always dropped the veil and suddenly became what so many of the others previously did not want to believe and see: the Jew.

The Jew's life as a parasite in the body of other nations and states explains a characteristic which once caused Schopenhauer, as has already been mentioned, to call him the 'great master in lying.' Existence impels the Jew to lies and to lie perpetually, just as it compels the inhabitants of the northern countries to wear warm clothing.

His life within other peoples can only endure for any length of time if he succeeds in arousing the opinion that he is not a.people but a 'religious community,' though of a special sort.

And this is the first great lie.

In order to carry on his existence as a parasite on other peoples, he is forced to deny his inner nature. The more intelligent the individual Jew is, the more he will succeed in this deception. Indeed, things can go so far that large parts of the host people will end by seriously believing that the Jew is really a Frenchman or an Englishman, a German or an Italian, though of a special religious faith. Especially state authorities, which always seem animated by the historical fraction of wisdom, most easily fall a victim to this infinite deception. Independent thinking sometimes seems to these circles a true sin against holy advancement, so that we may not be surprised if even today a Bavarian state ministry, for example, still has not the faintest idea that the Jews are members of a people and not of a ' religion' though a glance at the Jew's own newspapers should indicate this even to the most modest mind. The Jewish Echo is not yet an official organ, of course, and consequently is unauthoritative as far as the intelligence of one of these government potentates is concerned.

The Jew has always been a people with definite racial characteristics and never a religion; only in order to get ahead he early sought for a means which could distract unpleasant attention from his person. And what would have been more expedient and at the same time more innocent than the 'embezzled' concept of a religious community? For here, too, everything is borrowed or rather stolen. Due to his own original special nature, the Jew cannot possess a religious institution, if for no other reason because he lacks idealism in any form, and hence belief in a hereafter is absolutely foreign to him. And a religion in the Aryan sense cannot be imagined which lacks the conviction of survival after death in some form. Indeed, the Talmud is not a book to prepare a man for the hereafter, but only for a practical and profitable life in this world.

The Jewish religious doctrine consists primarily in prescriptions for keeping the blood of Jewry pure and for regulating the relation of Jews among themselves, but even more with the rest of the world; in other words, with non-Jews. But even here it is by no means ethical problems that are involved, but extremely modest economic ones. Concerning the moral value of Jewish religious instruction, there are today and have been at all times rather exhaustive studies (not by Jews; the drivel of the Jews themselves on the subject is, of course, adapted to its purpose) which make this kind of religion seem positively monstrous according to Aryan conceptions. The best characterization is provided by the product of this religious education, the Jew himself. His life is only of this world, and his spirit is inwardly as alien to true Christianity as his nature two thousand years previous was to the great founder of the new doctrine. Of course, the latter made no secret of his attitude toward the Jewish people, and when necessary he even took to the whip to drive from the temple of the Lord this adversary of all humanity, who then as always saw in religion nothing but an instrument for his business existence. In return, Christ was nailed to the cross, while our present-day party Christians debase themselves to begging for Jewish votes at elections and later try to arrange political swindles with atheistic Jewish parties-and this against their own nation.

On this first and greatest lie, that the Jews are not a race but a religion, more and more lies are based in necessary consequence. Among them is the lie with regard to the language of the Jew. For him it is not a means for expressing his thoughts, but a means for concealing them. When he speaks French, he thinks Jewish, and while he turns out German verses, in his life he only expresses the nature of his nationality. As long as the Jew has not become the master of the other peoples, he must speak their languages whether he likes it or not, but as soon as they became his slaves, they would all have to learn a universal language (Esperanto, for instance!), so that by this additional means the Jews could more easily dominate them!

To what an extent the whole existence of this people is based on a continuous lie is shown incomparably by the Protocols of the Wise Men of Zion, so infinitely hated by the Jews. They are based on a forgery, the Frankfurter Zeitung moans and screams once every week: the best proof that they are authentic. What many Jews may do unconsciously is here consciously exposed. And that is what matters. It is completely indifferent from what Jewish brain these disclosures originate; the important thing is that with positively terrifying certainty they reveal the nature and activity of the Jewish people and expose their inner contexts as well as their ultimate final aims. The best criticism applied to them, however, is reality. Anyone who examines the historical development of the last hundred years from the standpoint of this book will at once understand the screaming of the Jewish press. For once this book has become the common property of a people, the Jewish menace may be considered as broken.

The best way to know the Jew is to study the road which he has taken within the body of other peoples in the course of the centuries. It suffices to follow this up in only one example, to arrive at the necessary realizations. As his development has always and at all times been the same, just as that of the peoples corroded by him has also been the same, it is advisable in such an examination to divide his development into definite sections which in this case for the sake of simplicity I designate alphabetically. The first Jews came to ancient Germany in the course of the advance of the Romans, and as always they came as merchants. In the storms of the migrations, however, they seem to have disappeared again, and thus the time of the first Germanic state formation may be viewed as the beginning of a new and this time lasting Jewification of Central and Northern Europe. A development set in which has always been the same or similar wherever the Jews encountered Aryan peoples.

(a) With the appearance of the first fixed settlement, the Jew is suddenly 'at hand.' He comes as a merchant and at first attaches little importance to the concealment of his nationality. He is still a Jew, partly perhaps among other reasons because the outward racial difference between himself and the host people is too great, his linguistic knowledge still too small, and the cohesion of the host people too sharp for him to dare to try to appear as anything else than a foreign merchant. With his dexterity and the inexperience of his host people, the retention of his character as a Jew represents no disadvantage for him, but rather an advantage; the stranger is given a friendly reception.

(b) Gradually he begins slowly to become active in economic life, not as a producer, but exclusively as a middleman. With his thousand-year-old mercantile dexterity he is far superior to the still helpless, and above all boundlessly honest, Aryans, so that in a short time commerce threatens to become his monopoly. He begins to lend money and as always at usurious interest. As a matter of fact, he thereby introduces interest. The danger of this new institution is not recognized at first, but because of its momentary advantages is even welcomed.

(c) The Jew has now become a steady resident; that is, he settles special sections of the cities and villages and more and more constitutes a state within a state. He regards commerce as well as all financial transactions as his own special privilege which he ruthlessly exploits.

(d) Finance and commerce have become his complete monopoly. His usurious rates of interest finally arouse resistance, the rest of his increasing effrontery indignation, his wealth envy. The cup is full to overflowing when he draws the soil into the sphere of his commercial objects and degrades it to the level of a commodity to be sold or rather traded. Since he himself never cultivates the soil, but regards it only as a property to be exploited on which the peasant can well remain, though amid the most miserable extortions on the part of his new master, the aversion against him gradually increases to open hatred. His blood-sucking tyranny becomes so great that excesses against him occur. People begin to look at the foreigner more and more closely and discover more and more repulsive traits and characteristics in him until the cleft becomes unbridgeable.

At times of the bitterest distress, fury against him finally breaks out, and the plundered and ruined masses begin to defend themselves against the scourge of God. In the course of a few centuries they have come to know him, and now they feel that the mere fact of his existence is as bad as the plague.

(e) Now the Jew begins to reveal his true qualities. With repulsive flattery he approaches the governments, puts his money to work, and in this way always manages to secure new license to plunder his victims. Even though the rage of the people sometimes flares high against the eternal blood-sucker, it does not in the least prevent him from reappearing in a few years in the place he had hardly left and beginning the old life all over again. No persecution can deter him from his type of human exploitation, none can drive him away; after every persecution he is back again in a short time, and just the same as before.

To prevent the very worst, at least, the people begin to withdraw the soil from his usurious hands by making it legally impossible for him to acquire soil.

(f) Proportionately as the power of the princes begins to mount, he pushes closer and closer to them. He begs for ' patents ' and 'privileges,' which the lords, always in financial straits, are glad to give him for suitable payment. However much this may cost him, he recovers the money he has spent in a few years through interest and compound interest. A true blood-sucker that attaches himself to the body of the unhappy people and cannot be picked off until the princes themselves again need money and with their own exalted hand tap off the blood he has sucked from them.

This game is repeated again and again, and in it the role of the so-called 'German princes' is just as miserable as that of the Jews themselves. These lords were really God's punishment for their beloved peoples and find their parallels only in the various ministers of the present time.

It is thanks to the German princes that the German nation was unable to redeem itself for good from the Jewish menace. In this, too, unfortunately, nothing changed as time went on; all they obtained from the Jew was the thousandfold reward for the sins they had once committed against their peoples. They made a pact with the devil and landed in hell.

(g) And so, his ensnarement of the princes leads to their ruin. Slowly but surely their relation to the peoples loosens in the measure in which they cease to serve the people's interests and instead become mere exploiters of their subjects. The Jew well knows what their end will be and tries to hasten it as much as possible. He himself adds to their financial straits by alienating them more and more from their true tasks, by crawling around them with the vilest flattery, by encouraging them in vices, and thus making himself more and more indispensable to them. With his deftness, or rather unscrupulousness, in all money matters he is able to squeeze, yes, to grind, more and more money out of the plundered subjects, who in shorter and shorter intervals go the way of all flesh. Thus every court has its 'court Jew'-as the monsters are called who torment the 'beloved people' to despair and prepare eternal pleasures for the princes. Who then can be surprised that these ornaments of the human race ended up by being ornamented, or rather decorated, in the literal sense, and rose to the hereditary nobility, helping not only to make this institution ridiculous, but even to poison it?

Now, it goes without saying, he can really make use of his position for his own advancement.

Finally he needs only to have himself baptized to possess himself of all the possibilities and rights of the natives of the country. Not seldom he concludes this deal to the joy of the churches over the son they have won and of Israel over the successful swindle.

(h) Within Jewry a change now begins to take place. Up till now they have been Jews; that is, they attach no importance to appearing to be something else, which they were unable to do, anyway, because of the very distinct racial characteristics on both sides. At the time of Frederick the Great it still entered no one's head to regard the Jew as anything else but a 'foreign' people, and Goethe was still horrified at the thought that in future marriage between Christians and Jews would no longer be forbidden by law. And Goethe, by God, was no reactionary, let alone a helot; I what spoke out of him was only the voice of the blood and of reason. Thus-despite all the shameful actions of the courts-the people instinctively saw in the Jew a foreign element and took a corresponding attitude toward him.

But now all this was to change. In the course of more than a thousand years he has learned the language of the host people to such an extent that he now thinks he can venture in future to emphasize his Judaism less and place his 'Germanism' more in the foreground; for ridiculous, nay, insane, as it may seem at first, he nevertheless has the effrontery to turn 'Germanic,' in this case a 'German.' With this begins one of the most infamous deceptions that anyone could conceive of. Since of Germanism he possesses really nothing but the art of stammering its language -and in the most frightful way-but apart from this has never mixed with the Germans, his whole Germanism rests on the language alone. Race, however, does not lie in the language, but exclusively in the blood, which no one knows better than the Jew, who attaches very little importance to the preservation of his language, but all importance to keeping his blood pure. A man can change his language without any trouble-that is, he can use another language; but in his new language he will express the old ideas; his inner nature is not changed. This is best shown by the Jew who can speak a thousand languages and nevertheless remains a Jew. His traits of character have remained the same, whether two thousand years ago as a grain dealer in Ostia, speaking Roman, or whether as a flour profiteer of today, jabbering German with a Jewish accent. It is always the same Jew. That this obvious fact is not understood by a ministerial secretary or higher police official is also self-evident, for there is scarcely any creature with less instinct and intelligence running around in the world today than these servants of our present model state authority.

The reason why the Jew decides suddenly to become a 'German ' is obvious. He feels that the power of the princes is slowly tottering and therefore tries at an early time to get a platform beneath his feet. Furthermore, his financial domination of the whole economy has advanced so far that without possession of all 'civil' rights he can no longer support the gigantic edifice, or at any rate, no further increase of his influence is possible. And he desires both of these; for the higher he climbs, the more alluring his old goal that was once promised him rises from the veil of the past, and with feverish avidity his keenest minds see the dream of world domination tangibly approaching. And so his sole effort is directed toward obtaining full possession of 'civil' rights.

This is the reason for his emancipation from the ghetto.

(i) So from the court Jew there-gradually develops the people's Jew, which means, of course: the Jew remains as before in the entourage of the high lords; in fact,-he tries to push his way even more into their circle; but at the same time another part of his race makes friends with the ' beloved people. ' If we consider how greatly he has sinned against the masses in the course of the centuries, how he has squeezed and sucked their blood again and again; if furthermore, we consider how the people gradually learned to hate him for this, and ended up by regarding his existence as nothing but a punishment of Heaven for the other peoples, we can understand how hard this shift must be for the Jew. Yes, it is an arduous task suddenly to present himself to his flayed victims as a 'friend of mankind.'

First, therefore, he goes.about making up to the people for his previous sins against them. He begins his career as the 'benefactor' of mankind. Since his new benevolence has a practical foundation, he cannot very well adhere to the old Biblical recommendation, that the left hand should not know what the right hand giveth; no, whether he likes it or not, he must reconcile himself to letting as many people as possible know how deeply he feels the sufferings of the masses and all the sacrifices that he himself is making to combat them. With this 'modesty ' which is inborn in him, he blares out his merits to the rest of the world until people really begin to believe in them. Anyone who does not believe in them is doing him a bitter injustice. In a short time he begins to twist things around to make it look as if all the injustice in the world had always been done to him and not the other way around. The very stupid believe this and then they just can't help but pity the poor 'unfortunate.'

In addition, it should be remarked here that the Jew, despite all his love of sacrifice, naturally never becomes personally impoverished. He knows how to manage; sometimes, indeed, his charity is really comparable to fertilizer, which is not strewn on the field for love of the field, but with a view to the farmer's own future benefit. In any case, everyone knows in a comparatively short time that the Jew has become a 'benefactor and friend of mankind.' What a strange transformation!

But what is more or less taken for granted in others arouses the greatest astonishment and in many distinct admiration for this very reason. So it happens that he gets much more credit for every such action than the rest of mankind, in whom it is taken for granted.

But even more: all at once the Jew also becomes liberal and begins to rave about the necessary progress of mankind.

Slowly he makes himself the spokesman of a new era.

Also, of course, he destroys more and more thoroughly the foundations of any economy that will really benefit the people. By way of stock shares he pushes his way into the circuit of national production which he turns into a purchasable or rather tradable object, thus robbing the enterprises of the foundations of a personal ownership. Between employer and employee there arises that inner estrangement which later leads to political class division.

Finally, the Jewish influence on economic affairs grows with terrifying speed through the stock exchange. He becomes the owner, or at least the controller, of the national labor force.

To strengthen his political position he tries to tear down the racial and civil barriers which for a time continue to restrain him at every step. To this end he fights with all the tenacity innate in him for religious tolerance-and in Freemasonry, which has succumbed to him completely, he has an excellent instrument with which to fight for his aims and put them across. The governing circles and the higher strata of the political and economic bourgeoisie are brought into his nets by the strings of Freemasonry, and never need to suspect what is happening

Only the deeper and broader strata of the people as such, or rather that class which is beginning to wake up and fight for its rights and freedom, cannot yet be sufficiently taken in by these methods. But this is more necessary than anything else; for the Jew feels that the possibility of his rising to a dominant role exists only if there is someone ahead of him to dear the way; and this someone he thinks he can recognize in the bourgeoisie, in their broadest strata in fact. The glovemakers and linen weavers, however, cannot be caught in the fine net of Freemasonry; no, for them coarser but no less drastic means must be employed. Thus Freemasonry is joined by a second weapon in the service of the Jews: the press. With all his perseverance and dexterity he seizes possession of it. With it he slowly begins to grip and ensnare, to guide and to push all public life, since he is in a position to create and direct that power which, under the name of 'public opinion,' IS better known today than a few decades ago.

In this he always represents himself personally as having an infinite thirst for knowledge, praises all progress, mostly, to be sure, the progress that leads to the ruin of others; for he judges all knowledge and all development only according to its possibilities for advancing his nation, and where this is lacking, he is the inexorable mortal enemy of all light, a hater of all true culture. He uses all the knowledge he acquires in the schools of other peoples, exclusively for the benefit of his race.

And this nationality he guards as never before. While he seems to overflow with 'enlightenment,' 'progress,' 'freedom,' 'humanity,' etc., he himself practices the severest segregation of his race. To be sure, he sometimes palms off his women on influential Christians, but as a matter of principle he always keeps his male line pure. He poisons the blood of others, but preserves his own. The Jew almost never marries a Christian woman; it is the Christian who marries a Jewess. The bastards, however, take after the Jewish side. Especially a part of the high nobility degenerates completely. The Jew is perfectly aware of this, and therefore systematically carries on this mode of ' disarming ' the intellectual leader class of his racial adversaries. In order to mask his activity and lull his victims, however, he talks more and more of the equality of all men without regard to race and color. The fools begin to believe him.

Since, however, his whole being still has too strong a smell of the foreign for the broad masses of the people in particular to fall readily into his nets, he has his press give a picture of him which is as little in keeping with reality as conversely it serves his desired purpose. His comic papers especially strive to represent the Jews as a harmless little people, with their own peculiarities, of course-like other peoples as well-but even in their gestures, which seem a little strange, perhaps, giving signs of a possibly ludicrous, but always thoroughly honest and benevolent, soul. And the constant effort is to make him seem almost more 'insignificant' than dangerous.

His ultimate goal in this stage is the victory of ' democracy,' or, as he understands it: the rule of parliamentarianism. It is most compatible with his requirements; for it excludes the personality-and puts in its place the majority characterized by stupidity, incompetence, and last but not least, cowardice.

The final result will be the overthrow of the monarchy, which is now sooner or later bound to occur.

(j) The tremendous economic development leads to a change in the social stratification of the people. The small craftsman slowly dies out, and as a result the worker's possibility of achieving an independent existence becomes rarer and rarer; in consequence the worker becomes visibly proletarianized. There arises the industrial ' factory worker ' whose most essential characteristic is to be sought in the fact that he hardly ever is in a position to found an existence of his own in later life. He is propertyless in the truest sense of the word. His old age is a torment and can scarcely be designated as living.

Once before, a similar situation was created, which pressed urgently for a solution and also found one. The peasants and artisans had slowly been joined by the officials and salaried workers-particularly of the state-as a new class. They, too, were propertyless in the truest sense of the word. The state finally found a way out of this unhealthy condition by assuming the care of the state employee who could not himself provide for his old age; it introduced the pension. Slowly, more and more enterprises followed this example, so that nearly every regularly employed brain-worker draws a pension in later life, provided the concern he works in has achieved or surpassed a certain size. Only by safeguarding the state official in his old age could he be taught the selfless devotion to duty which in the pre-War period was the most eminent quality of German officialdom.

In this way a whole class that had remained propertyless was wisely snatched away from social misery and articulated with the body of the people.

Now this question again, and this time on a much larger scale, faced the state and the nation. More and more masses of people, numbering millions, moved from peasant villages to the larger cities to earn their bread as factory workers in the newly established industries. The working and living conditions of the new class were more than dismal. If nothing else, the more or less mechanical transference of the old artisan's or even peasant's working methods to the new form was by no means suitable. The work done by these men could not be compared with the exertions which the industrial factory worker has to perform. In the old handicraft, this may not have been very important, but in the new working methods it was all the more so. The formal transference of the old working hours to the industrial large-scale enterprise was positively catastrophic, for the actual work done before was but little in view of the absence of our present intensive working methods. Thus, though previously the fourteen-or even fifteen-hour working day had been bearable, it certainly ceased to be bearable at a time when every minute was exploited to the fullest. The result of this senseless transference of the old working hours to the new industrial activity was really unfortunate in two respects: the worker's health was undermined and his faith in a higher justice destroyed. To this finally was added the miserable wages on the one hand and the employer's correspondingly and obviously so vastly superior position on the other.

In the country there could be no social question, since master and hired hand did the same work and above all ate out of the same bowls. But this, too, changed.

The separation of worker and employer now seems complete in all fields of life. How far the inner Judaization of our people has progressed can be seen from the small respect, if not contempt, that is accorded to manual labor. This is not German. It took the foreignization of our life, which was in truth a Jewification, to transform the old respect for manual work into a certain contempt for all physical labor.

Thus, there actually comes into being a new class enjoying very little respect, and one day the question must arise whether the nation would possess the strength to articulate the new class into general society, or whether the social difference would broaden into a classlike cleavage.

But one thing is certain: the new class did not count the worst elements in its ranks, but on the contrary definitely the most

energetic elements. The overrefinements of so-called culture had not yet exerted their disintegrating and destructive effects. The broad mass of the new class was not yet infected with the poison of pacifist weakness; it was robust and if necessary even brutal.

While the bourgeoisie is not at all concerned about this all-important question, but indifferently lets things slide, the Jew seizes the unlimited opportunity it offers for the future; while on the one hand he organizes capitalistic methods of human exploitation to their ultimate consequence, he approaches the very victims of his spirit and his activity and in a short time becomes the leader of their struggle against himself. 'Against himself' is only figuratively speaking; for the great master of lies understands as always how to make himself appear to be the pure one and to load the blame on others. Since he has th gall to lead the masses, it never even enters their heads that this might be the most in

famous betrayal of all times.

And yet it was.

Scarcely has the new class grown out of the general economic shift than the Jew, clearly and distinctly, realizes that it can open the way for his own further advancement. First, he used the bourgeoisie as a battering-ram against the feudal world, then the worker against the bourgeois world. If formerly he knew how to swindle his way to civil rights in the shadow of the bourgeoisie, now he hopes to find the road to his own domination in the worker's struggle for existence.

From now on the worker has no other task but to fight for the future of the Jewish people. Unconsciously he is harnessed to the service of the power which he thinks he is combating. He is seemingly allowed to attack capital, and this is the easiest way of making him fight for it. In this the Jew keeps up an outcry against international capital and in truth he means the national economy which must be demolished in order that the international stock exchange can triumph over its dead body.

Here the Jew's procedure is as follows:

He approaches the worker, simulates pity with his fate, or even indignation at his lot of misery and poverty, thus gaining his confidence. He takes pains to study all the various real or imaginary hardships of his life-and to arouse his longing for a change in such an existence. With infinite shrewdness he fans the need for social justice, somehow slumbering in every Aryan man, into hatred against those who have been better favored by fortune, and thus gives the struggle for the elimination of social evils a very definite philosophical stamp. He establishes the Marxist doctrine.

By presenting it as inseparably bound up with a number of socially just demands, he promotes its spread and conversely the aversion of decent people to fulfill demands which, advanced in such form and company, seem from the outset unjust and impossible to fulfill. For under this cloak of purely social ideas truly diabolic purposes are hidden, yes, they are publicly proclaimed with the most insolent frankness. This theory represents an inseparable mixture of reason and human madness, but always in such a way that only the lunacy can become reality and never the reason. By the categorical rejection of the personality and hence of the nation and its racial content, it destroys the elementary foundations of all human culture which is dependent on just these factors. This is the true inner kernel of the Marxist philosophy in so far as this figment of a criminal brain can be designated as a 'philosophy.' With the shattering of the personality and the race, the essential obstacle is removed to the domination of the inferior being-and this is the Jew.

Precisely in political and economic madness lies the sense of this doctrine. For this prevents all truly intelligent people from entering its service, while those who are intellectually less active and poorly educated in economics hasten to it with flying colors. The intellectuals for this movement-for even this movement needs intellectuals for its existence-are ' sacrificed ' by the Jew from his own ranks.

Thus there arises a pure movement entirely of manual workers under Jewish leadership, apparently aiming to improve the situation of the worker, but in truth planning the enslavement and with it the destruction of all non-Jewish peoples.

The general pacifistic paralysis of the national instinct of selfpreservation begun by Freemasonry in the circles of the so-called intelligentsia is transmitted to the broad masses and above all to the bourgeoisie by the activity of the big papers which today are always Jewish. Added to these two weapons of disintegration comes a third and by far the most terrible, the organization of brute force. As a shock and storm troop, Marxism is intended to finish off what the preparatory softening up with the first two weapons has made ripe for collapse.

Here we have teamwork that is positively brilliant-and we need really not be surprised if in confronting it those very institutions which always like to represent themselves as the pillars of a more or less legendary state authority hold up least. It is in our high and highest state officialdom that the Jew has at all times (aside from a few exceptions) found the most compliant abettor of his work of disintegration. Cringing submissiveness to superiors and high-handed arrogance to inferiors distinguish this class to the same degree as a narrow-mindedness that often cries to high Heaven and is only exceeded by a self-conceit that is sometimes positively amazing.

And these are qualities that the Jew needs in our authorities and loves accordingly.

The practical struggle which now begins, sketched in broad outlines, takes the following course:

In keeping with the ultimate aims of the Jewish struggle, which are not exhausted in the mere economic conquest of the world, but also demand its political subjugation, the Jew divides the organization of his Marxist world doctrine into two halves which, apparently separate from one another, in truth form an inseparable whole: the political and the trade-union movement.

The trade-union movement does the recruiting. In the hard struggle for existence which the worker must carry on, thanks to the greed and shortsightedness of many employers, it offers him aid and protection, and thus the possibility of winning better living conditions. If, at a time when the organized national community, the state, concerns itself with him little or not at all, the worker does not want to hand over the defense of his vital human rights to the blind caprice of people who in part have little sense of responsibility and are often heartless to boot, he must take their defense into his own hands. In exact proportion as the so-called national bourgeoisie, blinded by financial interests, sets the heaviest obstacles in the path of this struggle for existence and not only resists all attempts at shortening the inhumanly long working day, abolishing child labor, safeguarding and protecting the woman, improving sanitary conditions in the workshops and homes, but often actually sabotages them, the shrewder Jew takes the oppressed people under his wing. Gradually he be comes the leader of the trade-union movement, all the more easily as he is not interested in really eliminating social evils in an honest sense, but only in training an economic storm troop, blindly devoted to him, with which to destroy the national economic independence. For while the conduct of a healthy social policy will consistently move between the aims of preserving the national health on the one hand and safeguarding an independent national economy on the other, for the Jew in his struggle these two criteria not only cease to exist, but their elimination, among other things, is his life goal. He desires, not the preservation of an independent national economy, but its destruction. Consequently, no pangs of conscience can prevent him as a leader of the trade-union movement from raising demands which not only overshoot the goal, but whose fulfillment is either impossible for practical purposes or means the ruin of the national economy. Moreover, he does not want to have a healthy, sturdy race before him, but a rickety herd capable of being subjugated. This desire again permits him to raise demands of the most senseless kind whose practical fulfillment he himself knows to be impossible and which, therefore, could not lead to any change in things, but at most to a wild incitement of the masses. And that is what he is interested in and not a true and honest improvement of social conditions.

Hence the Jewish leadership in trade-union affairs remains uncontested until an enormous work of enlightenment influences the broad masses and sets them right about their never-ending misery, or else the state disposes of the Jew and his work. For as long as the insight of the masses remains as slight as now and the state as indifferent as today, these masses will always be first to follow the man who in economic matters offers the most shameless promises. And in this the Jew is a master. For in his entire activity he is restrained by no moral scruples!

And so he inevitably drives every competitor in this sphere from the field in a short time. In keeping with all his inner rapacious brutality, he at once teaches the trade-union movement the most brutal use of violence. If anyone by his intelligence resists the Jewish lures, his defiance and understanding are broken by terror. The success of such an activity is enormous.

Actually the Jew by means of the trade union, which could be a blessing for the nation, shatters the foundations of the national economy.

Parallel with this, the political organization advances.

It plays hand in glove with the trade-union movement, for the latter prepares the masses for political organization, in fact, lashes them into it with violence and coercion. Furthermore, it is the permanent financial source from which the political organization feeds its enormous apparatus. It is the organ controlling the political activity of the individual and does the pandering in all big demonstrations of a political nature. In the end it no longer comes out for political interests at all, but places its chief instrument of struggle, the cessation of work in the form of a mass and general strike, in the service of the political idea.

By the creation of a press whose content is adapted to the intellectual horizon of the least educated people, the political and trade-union organization finally obtains the agitational institution by which the lowest strata of the nation are made ripe for the most reckless acts. Its function is not to lead people out of the swamp of a base mentality to a higher stage, but to cater to their lowest instincts. Since the masses are as mentally lazy as they are sometimes presumptuous, this is a business as speculative as it is profitable.

It is this press, above all, which wages a positively fanatical and slanderous struggle, tearing down everything which can be regarded as a support of national independence, cultural elevation, and the economic independence of the nation.

Above all, it hammers away at the characters of all those who will not bow down to the Jewish presumption to dominate, or whose ability and genius in themselves seem a danger to the Jew. For to be hated by the Jew it is not necessary to combat him; no, it suffices if he suspects that someone might even conceive the idea of combating him some time or that on the strength of his superior genius he is an augmenter of the power and greatness of a nationality hostile to the Jew.

His unfailing instinct in such things scents the original soul l in everyone, and his hostility is assured to anyone who is not spirit of his spirit. Since the Jew is not the attacked but the attacker, not only anyone who attacks passes as his enemy, but also anyone who resists him. But the means with which he seeks to break such reckless but upright souls is not honest warfare, but lies and slander.

Here he stops at nothing, and in his vileness he becomes so gigantic that no one need be surprised if among our people the personification of the devil as the symbol of all evil assumes the living shape of the Jew.

The ignorance of the broad masses about the inner nature of the Jew, the lack of instinct and narrow-mindedness of our upper classes, make the people an easy victim for this Jewish campaign of lies.

While from innate cowardice the upper classes turn away from a man whom the Jew attacks with lies and slander, the broad masses from stupidity or simplicity believe everything. The state authorities either cloak themselves in silence or, what usually happens, in order to put an end to the Jewish press campaign, they persecute the unjustly attacked, which, in the eyes of such an official ass, passes as the preservation of state authority and the safeguarding of law and order.

Slowly fear of the Marxist weapon of Jewry descends like a nightmare on the mind and soul of decent people.

They begin to tremble before the terrible enemy and thus have become his final victim.

The Jew's domination in the state seems so assured that now not only can he call himself a Jew again, but he ruthlessly admits his ultimate national and political designs. A section of his race openly owns itself to be a foreign people, yet even here they lie. For while the Zionists try to make the rest of the world believe that the national consciousness of the Jew finds its satisfaction in the creation of a Palestinian state, the Jews again slyly dupe the dumb Goyim. It doesn't even enter their heads to build up a Jewish state in Palestine for the purpose of living there; all they want is a central organization for their international world swindle, endowed with its own sovereign rights and removed from the intervention of other states: a haven for convicted scoundrels and a university for budding crooks.

It is a sign of their rising confidence and sense of security that at a time when one section is still playing the German, Frenchman, or Englishman, the other with open effrontery comes out as the Jewish race.

How close they see approaching victory can be seen by the hideous aspect which their relations with the members of

other peoples takes on.

With satanic joy in his face, the black-haired Jewish youth lurks in wait for the unsuspecting girl whom he defiles with his blood, thus stealing her from her people. With every means he tries to destroy the racial foundations of the people he has set out to subjugate. Just as he himself systematically ruins women and girls, he does not shrink back from pulling down the blood barriers for others, even on a large scale. It was and it is Jews who bring the Negroes into the Rhineland, always with the same secret thought and clear aim of ruining the hated white race by the necessarily resulting bastardization, throwing it down from its cultural and political height, and himself rising to be its master.

For a racially pure people which is conscious of its blood can never be enslaved by the Jew. In this world he will forever be master over bastards and bastards alone.

And so he tries systematically to lower the racial level by a continuous poisoning of individuals.

And in politics he begins to replace the idea of democracy by the dictatorship of the proletariat.

In the organized mass of Marxism he has found the weapon which lets him dispense with democracy and in its stead allows him to subjugate and govern the peoples with a dictatorial and brutal fist.

He works systematically for revolutionization in a twofold sense: economic and political.

Around peoples who offer too violent a resistance to attack from within he weaves a net of enemies, thanks to his international influence, incites them to war, and finally, if necessary, plants the flag of revolution on the very battlefields.

In economics he undermines the states until the social enterprises which have become unprofitable are taken from the state and subjected to his financial control.

In the political field he refuses the state the means for its selfpreservation, destroys the foundations of all national self-maintenance and defense, destroys faith in the leadership, scoffs at its history and past, and drags everything that is truly great into the gutter.

Culturally he contaminates art, literature, the theater, makes a mockery of natural feeling, overthrows all concepts of beauty and sublimity, of the noble and the good, and instead drags men down into the sphere of his own base nature.

Religion is ridiculed, ethics and morality represented as outmoded, until the last props of a nation in its struggle for existence in this world have fallen.

(e) Now begins the great last revolution. In gaining political power the Jew casts off the few cloaks that he still wears. The democratic people's Jew becomes the blood-Jew and tyrant over peoples. In a few years he tries to exterminate the national intelligentsia and by robbing the peoples of their natural intellectual leadership makes them ripe for the slave's lot of permanent subjugation.

The most frightful example of this kind is offered by Russia, where he killed or starved about thirty million people with positively fanatical savagery, in part amid inhuman tortures, in order to give a gang of Jewish journalists and stock exchange bandits domination over a great people.

The end is not only the end of the freedom of the peoples oppressed by the Jew, but also the end of this parasite upon the nations. After the death of his victim, the vampire sooner or later dies too.

If we pass all the causes of the German collapse in review, the ultimate and most decisive remains the failure to recognize the racial problem and especially the Jewish menace.

The defeats on the battlefield in August, 1918, would have been child's play to bear. They stood in no proportion to the victories of our people. It was not they that caused our downfall; no, it was brought about by that power which prepared these defeats by systematically over many decades robbing our people of the political and moral instincts and forces which alone make nations capable and hence worthy of existence.

In heedlessly ignoring -the question of the preservation of the racial foundations of our nation, the old Reich disregarded the sole right which gives life in this world. Peoples which bastardize themselves, or let themselves be bastardized, sin against the will of eternal Providence, and when their ruin is encompassed by a stronger enemy it is not an injustice done to them, but only the restoration of justice. If a people no longer wants to respect the Nature-given qualities of its being which root in its blood, it has no further right to complain over the loss of its earthly existence.

Everything on this earth is capable of improvement. Every defeat can become the father of a subsequent victory, every lost war the cause of a later resurgence, every hardship the fertilization of human energy, and from every oppression the forces for a new spiritual rebirth can comes as long as the blood is preserved pure.

The lost purity of the blood alone destroys inner happiness forever, plunges man into the abyss for all time, and the consequences can never more be eliminated from body and spirit.

Only by examining and comparing all other problems of life in the light of this one question shall we see how absurdly petty they are by this standard. They are all limited in time-but the question of preserving or not preserving the purity of the blood will endure as long as there are men.

All really significant symptoms of decay of the pre-War period can in the last analysis be reduced to racial causes.

Whether we consider questions of general justice or cankers of economic life, symptoms of cultural decline or processes of political degeneration, questions of faulty schooling or the bad influence exerted on grown-ups by the press, etc., everywhere and always it is fundamentally the disregard of the racial needs of our own people or failure to see a foreign racial menace.

And that is why all attempts at reform, all works for social relief and political exertions, all economic expansion and every apparent increase of intellectual knowledge were futile as far as their results were concerned. The nation, and the organism which enables l and preserves its life on this earth, the state, did not grow inwardly healthier, but obviously languished more and more. All the illusory prosperity of the old Reich could not hide its inner weakness, and every attempt really to strengthen the Reich failed again and again, due to disregarding the most important question.

It would be a mistake to believe that the adherents of the various political tendencies which were tinkering around on the German national body-yes, even a certain section of the leaders-were bad or malevolent men in themselves. Their activity was condemned to sterility only because the best of them saw at most the forms of our general disease and tried to combat them, but blindly ignored the virus. Anyone who systematically follows the old Reich's line of political development is bound to arrive, upon calm examination, at the realization that even at the time of the unification, hence the rise of the German nation, the inner decay was already in full swing, and that despite all apparent political successes and despite increasing economic wealth, the general situation was deteriorating from year to year. If nothing else, the elections for the Reichstag announced, with their outward swelling of the Marxist vote, the steadily approaching inward and hence also outward collapse. All the successes of the so-called bourgeois parties were worthless, not only because even with so-called bourgeois electoral victories they were unable to halt the numerical growth of the Marxist flood, but because they themselves above all now bore the ferments of decay in their own bodies. Without suspecting it, the bourgeois world itself was inwardly infected with the deadly poison of Marxist ideas and its resistance often sprang more from the competitor's envy of ambitious leaders than from a fundamental rejection of adversaries determined to fight to the utmost. In these long years there was only one who kept up an imperturbable, unflagging fight, and this was the Jean His Star of David I rose higher and higher in proportion as our people's will for selfpreservation vanished.

Therefore, in August, 1914, it was not a people resolved to attack which rushed to the battlefield; no, it was only the last flicker of the national instinct of self-preservation in face of the progressing pacifist-Marxist paralysis of our national body. Since even in these days of destiny, our people did not recognize the inner enemy, all outward resistance was in vain and Providence did not bestow her reward on the victorious sword, but followed the law of eternal retribution.

On the basis of this inner realization, there took form in our new movement the leading principles as well as the tendency, which in our conviction were alone capable, not only of halting the decline of the German people, but of creating the granite foundation upon which some day a state will rest which represents, not an alien mechanism of economic concerns and interests, but a national organism:

A German State of the

German Nation


Chapter XII: The First Period of Development of the National Socialist German Workers' Party

IF AT THE END of this volume I describe the first period in the development of our movement and briefly discuss a number of questions it raises, my aim is not to give a dissertation on the spiritual aims of the movement. The aims and tasks of the new movement are so gigantic that they can only be treated in a special volume. In a second volume, therefore, I shall discuss the programmatic foundations of the movement in detail and attempt to draw a picture of what we conceive of under the word 'state.' By 'us' I mean all the hundreds of thousands who fundamentally long for the same thing without as individuals finding the words to describe outwardly I what they inwardly visualize; for the noteworthy fact about all reforms is that at first they possess but a single champion yet many million supporters. Their aim has often been for centuries the inner longing of hundreds of thousands, until one man stands up to proclaim such a general will, and as a standard-bearer guides the old longing to victory in the form of the new idea.

The fact that millions bear in their hearts the desire for a basic change in the conditions obtaining today proves the deep discontent under which they suffer. It expresses itself in thousandfold manifestations with one in despair and hopelessness, with another in ill will, anger, and indignation; with this man in indifference, and with that man in furious excesses. As witnesses to this inner dissatisfaction we may consider those who are weary of elections as well as the many who tend to the most fanatical extreme of the Left.

The young movement was intended primarily to appeal to these last. It is not meant to constitute an organization of the contented and satisfied, but to embrace those tormented by suffering, those without peace, the unhappy and the discontented, and above all it must not swim on the surface of a national body, but strike roots deep within it.

In purely political terms, the following picture presented itself in 1918: a people torn into two parts. The one, by far the smaller, includes the strata of the national intelligentsia, excluding all the physically active. It is outwardly national, yet under this word can conceive of nothing but a very insipid and weak-kneed defense of so-called state interests, which in turn seem identical with dynastic interests. They attempt to fight for their ideas and aims with spiritual weapons which are as fragmentary as they are superficial, and which fail completely in the face of the enemy's brutality. With a single frightful blow this class, which only a short time before was still governing, is stretched on the ground and with trembling cowardice suffers every humiliation at the hands of the ruthless victor.

Confronting it is a second class, the broad mass of the laboring population. It is organized in more or less radical Marxist movements, determined to break all spiritual resistance by the power of violence. It does not want to be national, but consciously rejects any promotion of national interests, just as, conversely, it aids and abets all foreign oppression. It is numerically the stronger and above all comprises all those elements of the nation without which a national resurrection is unthinkable and impossible.

For in 1918 this much was clear: no resurrection of the German people can occur except through the recovery of outward power. But the prerequisites for this are not arms, as our bourgeois 'statesmen ' keep prattling, but the forces of the will. The German people had more than enough arms before. They were not able to secure freedom because the energies of the national instinct of self-preservation, the will for self-preservation, were lacking. The best weapon is dead, worthless material as long as the spirit is lacking which is ready, willing, and determined to use it. Germany became defenseless, not because arms were lacking, but because the will was lacking to guard the weapon for national survival.

If today more than ever our Left politicians are at pains to point out the lack of arms as the necessary cause of their spineless, compliant, actually treasonous policy, we must answer only one thing: no, the reverse is true. Through your anti-national, criminal policy of abandoning national interests, you surrendered our arms. Now you attempt to represent the lack of arms as the underlying cause of your miserable villainy. This, like everything you do, is lees and falsification.

But this reproach applies just as much to the politicians on the Right. For, thanks to their miserable cowardice, the Jewish rabble that had come to power was able in 1918 to steal the nation's arms. They, too, have consequently no ground and no right to palm off our present lack of arms as the compelling ground for their wily caution (read ' cowardice '); on the contrary, our defenselessness is the consequence of their cowardice.

Consequently the question of regaining German power is not: How shall we manufacture arms? but: How shall we manufacture the spirit which enables a people to bear arms? If this spirit dominates a people, the will finds a thousand ways, every one of which ends in a weapon ! But give a coward ten pistols and if attacked he will not be able to fire a single shot. And so for him they are more worthless than a knotted stick for a courageous man.

The question of regaining our people's political power is primarily a question of recovering our national instinct of self preservation, if for no other reason because experience shows that any preparatory foreign policy, as well as any evaluation of a state as such, takes its cue less from the existing weapons than from a nation's recognized or presumed moral capacity for resistance. A nation1s ability to form alliances is determined much less by dead stores of existing arms than by the visible presence of an ardent national will for self-preservation and heroic death-defying courage. For an alliance is not concluded with arms but with men. Thus, the English nation will have to be considered the most valuable ally in the world as long as its leadership and the spirit of its byroad masses justify us in expecting that brutality and perseverance which is determined to fight a battle once begun t04 victorious end, with every means and without consideration of time and sacrifices; and what is more, the military armament existing at any given moment does not need to stand in any proportion to that of other states.

If we understand that the resurrection of the German nation represents a question of regaining our political will for self-preservation, it is also clear that this cannot be done by winning elements which in point of will at least are already national, but only by the nationalization of the consciously anti-national masses.

A young movement which, therefore, sets itself the goal of resurrecting a German state with its own sovereignty will have to direct its fight entirely to winning the broad masses. Wretched as our so-called ' national bourgeoisie ' is on the whole, inadequate as its national attitude seems, certainly from this side no serious resistance is to be expected against a powerful domestic and foreign policy in the future. Even if the German bourgeoisie, for their well-known narrowminded and short-sighted reasons, should, as they once did toward Bismarck, maintain an obstinate attitude of passive resistance in the hour of coming liberation- an active resistance, in view of their recognized and proverbial cowardice, is never to be feared.

It is different with the masses of our internationally minded comrades. In their natural primitiveness, they are snore inclined to the idea of violence, and, moreover, their Jewish leadership is more brutal and ruthless. They will crush any German resurrection Just as they once broke the backbone of the German army. But above all: in this state with its parliamentary government they will, thanks to their majority in numbers, not only obstruct any national foreign policy, but also make impossible any higher estimation of the German strength, thus making us seem uradesirable as an ally. For not only are we ourselves aware of the element of weakness lying in our fifteen million Marxists, detmocrats, pacifists, and Centrists; it is recognized even more by foreign countries, which measure the value of a possible alliance with us according to the weight of this burden. No one allies himself with a state in which the attitude of the active part of the population toward any determined foreign policy is passive, to say the least.

To this we must add the fact that the leaderships of these parties of national treason must and will be hostile to any resurrection, out of mere instinct of self-preservation. Historically it is just not conceivable that the German people could recover its former position without settling accounts with those who were the cause and occasion of the unprecedented collapse which struck our state. For before the judgment seat of posterity November, 1918, will be evaluated, not as high treason, but as treason against the fatherland.

Thus, any possibility of regaining outward German independence is bound up first and foremost with the recovery of the inner unity of our people's will.

But regarded even from the purely technical point of view, the idea of an outward German liberation seems senseless as long as the broad masses are not also prepared to enter the service of this liberating idea. From the purely military angle, every officer above all will realize after a moment's thought that a foreign struggle cannot be carried on with student battalions, that in addition to the brains of a people, the fists are also needed. In addition, we must bear in mind that a national defense, which is based only on the circles of the so-called intelligentsia, would squander irreplaceable treasures. The absence of the young German intelligentsia which found its death on the fields of Flanders in the fall of 1914 was sorely felt later on. It was the highest treasure that the German nation possessed and during the War its loss could no longer be made good. Not only is it impossible to carry on the struggle itself if the storming battalions do not find the masses of the workers in their ranks; the technical preparations are also impracticable without the inner unity of our national will. Especially our people, doomed to languish along unarmed beneath the thousand eyes of the Versailles peace treaty, can only make technical preparations for the achievement of freedom and human independence if the army of domestic stoolpigeons is decimated down to those whose inborn lack of character permits them to betray anything and everything for the well-known thirty pieces of silvery For with these we can deal. Unconquerable by comparison seem the millions who oppose the national resurrection out of political conviction-unconquerable as long as the inner cause of their opposition, the international Marxist philosophy of life, is not combated and torn out of their hearts and brains.

Regardless, therefore, from what standpoint we examine the possibility of regaining our state and national independence, whether frost the standpoint of preparations in the sphere of foreign policy, from that of technical armament or that of battle itself, in every case the presupposition for everything remains the previous winning of the broad masses of our people for the idea of our national independence.

Without the recovery of our external freedom, however, any internal reform, even in the most favorable case, means only the increase of our productivity as a colony. The surplus of all socalled economic improvements falls to the benefit of our international control commissions, and every social improvement at best raises the productivity of our work for them. No cultural advances will fall to the share of the German nation; they are too contingent on the political independence and dignity of our nation.

Thus, if a favorable solution of the German future requires a national attitude on the part of the broad masses of our people, this must be the highest, mightiest task of a movement whose activity is not intended to exhaust itself in the satisfaction of the moment, but which must examine all its commissions and omissions solely with a view to their presumed consequences in the future.

Thus, by 1919 we clearly realized that, as its highest aim, the new movement must first accomplish the nationalization of the masses.

From a tactical standpoint a number of demands resulted from this.

(1) To win the masses for a national resurrection, no social sacrifice is too great.

Whatever economic concessions are made to our working class today, they stand in no proportion to the gain for the entire nation if they help to give the broad masses back to their nation. Only pigheaded short-sightedness, such as is often unfortunately found in our employer circles, can fail to recognize that in the long run there can be no economic upswing for them and hence no economic profit, unless the inner national solidarity of our people is restored.

If during the War the German unions had ruthlessly guarded the interests of the working class, if even during the War they had struck a thousand times over and forced approval of the demands of the workers they represented on the dividend-hungry employers of those days; but if in matters of national defense they had avowed their Germanism with the same fanaticism; and if with equal ruthlessness they had given to the fatherland that which is the fatherland's, the War would not have been lost. And how trifiing all economic concessions, even the greatest, would have been, compared to the immense importance of winning the War!

Thus a movement which plans to give the German worker back to the German people must clearly realize that in this question economic sacrifices are of no importance whatever as long as the preservation and independence of the national economy are not threatened by them.

(2) The national education of the broad masses can only take place indirectly through a social uplift, since thus exclusively can those general economic premises be created which permit the individual to partake of the cultural goods of the nation.

(3) The nationalization of the broad masses can never be achieved by half-measures, by weakly emphasizing a socalled objective standpoint, but only by a ruthless and fanatically onesided orientation toward the goal to be achieved. That is to say, a people cannot be made 'national' in the sense understood by our present-day bourgeoisie, meaning with so and so many limitations, but only nationalistic with the entire vehemence that is inherent in the extreme. Poison is countered only by an antidote, and only the shallowness of a-bourgeois mind can regard the middle course as the road to heaven.

The broad masses of a people consist neither of professors nor of diplomats. The scantiness of the abstract knowledge they possess directs their sentiments more to the world of feeling. That is where their positive or negative attitude lies. It is receptive only to an expression of force in one of these two directions and never to a half-measure hovering between the two. Their emotional attitude at the same time conditions their extraordinary stability. Faith is harder to shake than knowledge, love succumbs less to change than respect, hate is more enduring than aversion, and the impetus to the mightiest upheavals on this earth has at all times consisted less in a scientific knowledge dominating the masses than in a fanaticism which inspired them and sometimes in a hysteria which drove them forward. Anyone who wants to win the broad masses must know the key that opens the door to their heart. Its name is not objectivity (read weakness), but will and power.

(4) The soul of the people can only be won if along with carrying on a positive struggle for our own aims, we destroy the opponent of these aims.

The people at all times see the proof of their own right in ruthless attack on a foe, and to them renouncing the destruction of the adversary seems like uncertainty with regard to their own right if not a sign of their own unriglxt.

The broad masses are only a piece of Nature and their sentiment does not understand the mutual handshake of people who daim that they want the opposite things. What they desire is the victory of the stronger and the destruction of the weak or his unconditional subjection.

The nationalization of our masses will succeed only when, aside from all the positive struggle for the soul of our people, their international poisoners are exterminated.

(5) All great questions of the day are questions of the moment and represent only consequences of definite causes. Only one amongall of them, however, possesses causal importance,land that is the question of the racial preservation of the nation. In the blood alone resides the strength as well as the weakness of man. As long as peoples do not recognize and give heed to the importance of their racial foundation, they are like men who would like to teach poodles the qualities of greyhounds, failing to realize that the speed of the greyhound like the docility of the poodle are not learned, but are qualities inherent in the race. Peoples which renounce the preservation of their racial purity renounce with it the unity of their soul in all its expressions. The divided state of their nature is the natural consequence of the divided state of their blood, and the change in their intellectual and creative force is only the effect of the change in their racial foundations.

Anyone who wants to free the German blood from the manifestations and vices of today, which were originally alien to its nature, will first have to redeem it from the foreign virus of these manifestations.

Without the clearest knowledge of the racial problem and hence of the Jewish problem there will never be a resurrection of the German nation.

The racial question gives the key not only to world history, but to all human culture.

(6) Organizing the broad masses of our people which are today in the international camp into a national people's community does not mean renouncing the defense of justified class interests. Divergent class and professional interests are not synonymous with class cleavages but are natural consequences of our economic life. Professional grouping is in no way opposed to a true national community, for the latter consists in the unity of a nation in all those questions which affect this nation as such.

The integration of an occupational group which has become a class with the national community, or merely with the state, is not accomplished by the lowering of higher dasses but by uplifting the lower dasses. This process in turn can never be upheld by the higher class, but only by the lower class fighting for its equal rights. The present-day bourgeoisie was not organized into the state by measures of the nobility, but by its own energy under its own leadership.

The German worker will not be raised to the framework of the German national community via feeble scenes of fraternization, but by a conscious raising of his social and cultural situation until the most serious differences may be viewed as bridged. A movement which sets this development as its goal will have to take its supporters primarily from this camp.' It may fall back on the intelligentsia only in so far as the latter has completely understood the goal to be achieved. This process of transformation and equalization will not be completed in ten or twenty years; experience shows that it comprises many generations.

The severest obstade to the present-day worker's approach to the national community lies not in the defense of his class interests, but in his international leadership and attitude which are hostile to the people and the fatherland. The same unions with a fanatical national leadership in political and national matters would make millions of workers into the most valuable members of their nation regardless of the various struggles that took place over purely economic matters.

A movement which wants honestly to give the German worker back to his people and tear him away from the international delusion must sharply attack a conception dominant above all in employer circles, which under national community understands the unresisting economic surrender of the employee to the employer and which chooses to regard any attempt at safeguarding even justified interests regarding the employee's economic existence as an attack on the national community. Such an assertion is not only untrue, but a conscious lie, because the national community imposes its obligations not only on one side but also on the other.

Just as surely as a worker sins against the spirit of a real national community when, without regard for the common welfare and the survival of a national economy, he uses his power to raise extortionate demands, an employer breaks this community to the same extent when he conducts his business in an inhuman, exploiting way, misuses the national labor force and makes millions out of its sweat. He then has no right to designate himself as national, no right to speak of a national community; no, he is a selfish scoundrel who induces social unrest and provokes future conflicts which whatever happens must end in harming the nation.

Thus, the reservoir from which the young movement must gather its supporters will primarily be the masses of our workers. Its work will be to tear these away from the international delusion, to free them from their social distress, to raise them out of their cultural misery and lead them to the national community as a valuable, united factor, national in feeling and desire.

If, in the circles of the national intelligentsia, there are found men with the warmest hearts for their people and its future, imbued with the deepest knowledge of the importance of this struggle for the soul of these masses, they will be highly welcome in the ranks of this movement, as a valuable spiritual backbone. But winning over the bourgeois voting cattle can never be the aim of this movement. If it were, it would burden itself with a dead weight which by its whole nature would paralyze our power to recruit from the broad masses. For regardless of the theoretical beauty of the idea of leading together the broadest masses from below and from above within the framework of the movement, there is the opposing fact that by psychological propagandizing of bourgeois masses in general meetings, it may be possible to create moods and even to spread insight, but not to do away with qualities of character or, better expressed, vices whose development and origin embrace centuries. The difference with regard to the cultural level on both sides and the attitude on both sides toward questions raised by economic interests is at present still so great that, as soon as the intoxication of the meetings has passed, it would at once manifest itself as an obstacle.

Finally, the goal is not to undertake a reskatification in the camp that is national to begin with, but to win over the antinational camp.

And this point of view, finally, is determining for the tactical attitude of the whole movement.

(7) This one-sided but thereby clear position must express itself in the propaganda of the movement and on the other hand in turn is required on propagandist grounds.

If propaganda is to be effective for the movement, it must be addressed to only one quarter, since otherwise, in view of the difference in the intellectual training of the two camps in question, either it will not be understood by the one group, or by the other it would be rejected as obvious and therefore uninteresting

Even the style and the tone of its individual products cannot be equally effective for two such extreme groups. If propaganda renounces primitiveness of expression, it does not find its way to

the feeling of the broad masses. If, however, in word and gesture, it uses the masses' harshness of sentiment and expression, it will be rejected by the so-called intelligentsia as coarse and vulgar. Among a hundred so-called speakers there are hardly ten capable of speaking with equal effect today before a public consisting of street.sweepers, locksmiths, sewer-cleaners, etc., and tomorrow holding a lecture with necessarily the same thought content in an auditorium full of university professors and students. But among a thousand speakers there is perhaps only a single one who can manage to speak to locksmiths and university professors at the same time, in a form which not only is suitable to the receptivity of both parties, but also influences both parties with equal effect or actually lashes them into a wild storm of applause. We must always bear in mind that even the most beautiful idea of a sublime theory in most cases can be disseminated only through the small and smallest minds. The important thing is not what the genius who has created an idea has in mind, but what, in what form, and with what success the proph ets of this idea transmit it to the broad masses.

The strong attractive power of the Social Democracy, yes, of the whole Marxist movement, rested in large part on the homogeneity and hence one-sidedness of the public it addressed. The more seemingly limited, indeed, the narrower its ideas were, the more easily they were taken up and assimilated by a mass whose intellectual level corresponded to the material offered.

Likewise for the new movement a simple and clear line thus resulted.

Propaganda must be adjusted to the broad masses in content and in form, and its soundness is to be measured exdusively by its effective result.

In a mass meeting of all classes it is not that speaker who is mentally closest to the intellectuals present who speaks best, but the one who conquers the heart of the masses.

A member of the intelligentsia present at such a meeting, who carps at the intellectual level of the speech despite the speaker's obvious effect on the lower strata he has set out to conquer, proves the complete incapacity of his thinking and the worthlessness of his person for the young movement. It can use only that intellectual who comprehends the task and goal of the movement to such an extent that he has learned to judge the activity of propaganda according to its success and not according to the impressions which it leaves behind in himself. For propaganda is not intended to provide entertainment for people who are national-minded to begin with, but to win the enemies of our nationality, in so far as they are of our blood.

In general those trends of thought which I have briefly summed up under the heading of war propaganda should be determining and decisive for our movement in the manner and execution of its own enlightenment work.

That it was right was demonstrated by its success

(8) The goal of a political reform movement will never be reached by enlightenment work or by influencing ruling circles, but only by the achievement of political power. Every world-moving idea has not only the right, but also the duty, of securing, those means which make possible the execution of its ideas. Success is the one earthly judge concerning the right or wrong of such an effort, and under success we must not understand, as in the year 1918, the achievement of power in itself, but an exercise of that power that will benefit the nation. Thus, a coup d'etat must not be regarded as successful if, as senseless state's attorneys in Germany think today, the revolutionaries have succeeded in possessing themselves of the state power, but only if by the realization of the purposes and aims underlying such a revolutionary action, more benefit accrues to the nation than under the past regime. Something which cannot very well be claimed for the German revolution, as the gangster job of autumn 1918, calls itself.

If the achievement of political power constitutes the precondition for the practical execution of reform purposes, the movement with reform purposes must from the first day of its existence feel itself a movement of the masses and not a literary tea-club or a shopkeepers' bowling society.

(9) The young movement is in its nature and inner organization anti-parliamentarian; that is, it rejects, in general and in its own inner structure, a principle of majority rule in which the leader is degraded to the level of a mere executant of other people's will and opinion. In little as well as big things, the movement advocates the principle of a Germanic democracy: the leader is elected, but then enjoys unconditional authority.

The practical consequences of this principle in the movement are the following:

The first chairman of a local group is elected, but then he is the responsible leader of the local group. All committees are subordinate to him and not, conversely, he to a committee. There are no electoral committees, but only committees for work. The responsible leader, the first chairman, organizes the work. The first principle applies to the next higher organization, the precinct, the district or county. The leader is always elected, but thereby he is vested with unlimited powers and authority. And, finally, the same applies to the leadership of the whole party. The chairman is elected, but he is the exclusive leader of the movements All committees are subordinate to him and not he to the committees. He makes the decisions and hence bears the responsibility on his shoulders. Members of the movement are free to call him to account before the forum of a new election, to divest him of his office in so far as he has infringed on the principles of the movement or served its interests badly. His place is then taken by an abler, new man, enjoying, however} the same authority and the same responsibility.

It is one of the highest tasks of the movement to make this principle determining, not only within its own ranks, but for the entire state.

Any man who wants to be leader bears, along with the highest unlimited authority, also the ultimate and heaviest responsibility.

Anyone who is not equal to this or is too cowardly to bear the consequences of his acts is not fit to be leader; only the hero is cut out for this.

The progress and culture of humanity are not a product of the majority, but rest exclusively on the genius and energy of the personality.

To cultivate the personality and establish it in its rights is one of the prerequisites for recovering the greatness and power of our nationality.

Hence the movement is anti-parliamentarian, and even its participation in a parliamentary institution can only imply activity for its destruction, for eliminating an institution in which we must see one of the gravest symptoms of mankind's decay.

(10) The movement decisively rejects any position on questions which either lie outside the frame of its political work or, being not of basic importance, are irrelevant for it. Its task is not a religious reformation, but a political reorganization of our people. In both religious denominations it sees equally valuable pillars for the existence of our people and therefore combats those parties which want to degrade this foundation of an ethical, moral, and religious consolidation of our national body to the level of an instrument of their party interests.

The movement finally sees its task, not in the restoration of a definite state form and in the struggle against another, but in the creation of those basic foundations without which neither republic nor monarchy can endure for any length of time. Its mission lies not in the foundation of a monarchy or in the reinforcement of a republic, but in the creation of a Germanic state.

The question of the outward shaping of this state, its crowning, so to speak, is not of basic importance, but is determined only by questions of practical expediency.

For a people that has once understood the great problems and tasks of its existence, the questions of outward formalities will no longer lead to inner struggle.

(11) The question of the movement's inner organization is one of expediency and not of principle.

The best organization is not that which inserts the greatest, but that which inserts the smallest, intermediary apparatus between the leadership of a movement and its individual adherents. For the function of organization is the transmission of a definite idea-which always first arises from the brain of an individual -to a larger body of men and the supervision of its realization.

Hence organization is in all things only a necessary evil. In the best case it is a means to an end, in the worst case an end in itself.

Since the world produces more mechanical than ideal natures, the forms of organization are usually created more easily than ideas as such.

The practical development of every idea striving for realization in this world, particularly of one possessing a reform character, is in its broad outlines as follows:

Some idea of genius arises in the brain of a man who feels called upon to transmit his knowledge to the rest of humanity. He preaches his view and gradually wins a certain circle of adherents. This process of the direct and personal transmittance of a man's ideas to the rest of his fellow men l is the most ideal and natural. With the rising increase in the adherents of the new doctrine, it gradually becomes impossible for the exponent of the idea to go on exerting a personal, direct influence on the innumerable supporters, to lead and direct them. Proportionately as, in consequence of the growth of the community, the direct and shortest communication is excluded, the necessity of a connecting organization arises: thus, the ideal condition is ended and is replaced by the necessary evil of organization. Little sub-groups are formed which in the political movement, for example, call themselves local groups and constitute the germ-cells of the future organization.

If the unity of the doctrine is not to be lost, however, this subdivision must not take place until the authority of the spiritual founder and of the school trained by him can be regarded as unconditional. The geo-political significance of a focal center in a movement cannot be overemphasized. Only the presence of such a place, exerting the magic spell of a Mecca or a Rome, can in the long run give the movement a force which is based on inner unity and the recognition of a summit representing this unity.

Thus, in forming the first organizational germ-cells we must never lose sight of the necessity, not only of preserving the importance of the original local source of the idea, but of making it paramount. This intensification of the ideal, moral, and factual immensity of the movement's point of origin and direction must take place in exact proportion as the movement's germcells, which have now become innumerable, demand new links in the shape of organizational forms.

For, as the increasing number of individual adherents makes it impossible to continue direct communication with them for the formation of the lowest bodies, the ultimate innumerable increase of these lowest organizational forms compels in turn creation of higher associations which politically can be designated roughly as county or district groups.

Easy as it still may be to maintain the authority of the original center toward the lowest local groups, it will be equally difficult to maintain this position toward the higher organizational forms which now arise. But this is the precondition for the unified existence of the movement and hence for carrying out an idea.

If, finally, these larger intermediary divisions are also combined into new organizational forms, the difficulty is further increased of safeguarding, even toward them, the unconditional leading character of the original founding site, its school, etc.

Therefore, the mechanical forms of an organization may only be developed to the degree in which the spiritual ideal authority of a center seems unconditionally secured. In political formations this guaranty can often seem provided only by practical power.

From this the following directives for the inner structure of the movement resulted:

(a) Concentration for the time being of all activity in a single place: Munich. Training of a community of unconditionally reliable supporters and development of a school for the subsequent dissemination of the idea. Acquisition of the necessary authority for the future by the greatest possible visible successes in this one place.

To make the movement and its leaders known, it was necessary, not only to shake the belief in the invincibility of the Marxist doctrine in one place for all to see, but to demonstrate the possibility of an opposing movement.

(b) Formation of local groups only when the authority of the central leadership in Munich may be regarded as unquestionably recognized.

(c) Likewise the formation of district, county, or provincial groups depends, not only on the need for them, but also on certainty that an unconditional recognition of the center has been achieved.

Furthermore, the creation of organizational forms is dependent on the men who are available and can be considered as leaders

This may occur in two ways:

(a) The movement disposes of the necessary financial means for the training and schooling of minds capable of future leadership. It then distributes the material thus acquired systematically according to criteria of tactical and other expediency.

This way is the easier and quicker; however, it demands great financial means, since this leader material is only able to work for the movement when paid.

(b) The movement, owing to the lack of financial means, is not in a position to appoint official leaders, but for the present must depend on honorary officers.

This way is the slower and more difficult.

Under certain circumstances the leadership of a movement must let large territories lie fallow, unless there emerges from the adherents a man able and willing to put himself at the disposal of the leadership, and organize and lead the movement in the district in question.

It may happen that in large territories there will be no one, in other places, however, two or even three almost equally capable. The difficulty that lies in such a development is great and can only be overcome in the course of years.

The prerequisite for the creation of an organizational form is and remains the man necessary for its leadership.

As worthless as an army in all its organizational forms is without officers, equally worthless is a political organization without the suitable leader.

Not founding a local group is more useful to the movement when a suitable leader personality is lacking than to have its organization miscarry due to the absence of a leader to direct and drive it forward.

Leadership itself requires not only will but also ability, and a greater importance must be attached to will and energy than to intelligence as such, and most valuable of all is a combination of ability, determination, and perseverance.

(12) The future of a movement is conditioned by the fanaticism yes, the intolerance, with which its adherents uphold it as the sole correct movement, and push it past other formations of a similar sort.

It is the greatest error to believe that the strength of a movement increases through a union with another of similar character. It is true that every enlargement of this kind at first means an increase in outward dimensions, which to the eyes of superficial observers means power; in truth, however, it only takes over the germs of an inner weakening that will later become effective.

For whatever can be said about the like character of two movements, in reality it is never present. For otherwise there would actually be not two movements but one. And regardless wherein the differences lie-even if they consisted only in the varying abilities of the leadership-they exist. But the natural law of all development demands, not the coupling of two formations which are simply not alike, but the victory of the stronger and the cultivation of the victor's force and strength made possible alone by the resultant struggle.

Through the union of two more or less equal political party formations momentary advantages may arise, but in the long run any success won in this way is the cause of inner weaknesses which appear later.

The greatness of a movement is exclusively guaranteed by the unrestricted development of its inner strength and its steady growth up to the final victory over all competitors.

Yes, we can say that its strength and hence the justification of its existence increases only so long as it recognizes the principle of struggle as the premise of its development, and that it has passed the high point of its strength in the moment when complete victory inclines to its side.

Therefore, it is only profitable for a movement to strive for this victory in a form which does not lead to an early momentary success, but which in a long struggle occasioned by absolute intolerance also provides long growth.

Movements which increase only by the so-called fusion of similar formations, thus owing their strength to compromises, are like hothouse plants. They shoot up, but they lack the strength to defy the centuries and withstand heavy storms.

The greatness of every mighty organization embodying an idea in this world lies in the religious fanaticism and intolerance with which, fanatically convinced of its own right, it intolerantly imposes its will against all others. If an idea in itself is sound and, thus armed, takes up a struggle on this earth, it is unconquerable and every persecution will only add to its inner strength.

The greatness of Christianity did not lie in attempted negotiations for compromise with any similar philosophical opinions in the ancient world, but in its inexorable fanaticism in preaching and fighting for its own doctrine.

The apparent head start which movements achieve by fusions is amply caught up with by the steady increase in the strength of a doctrine and organization that remain independent and fight their own fight.

(13) On principle the movement must so educate its members that they do not view the struggle as something idly cooked up, but as the thing that they themselves are striving ford Therefore, they must not fear the hostility of their enemies, but must feel that it is the presupposition for their own right to exist. They must not shun the hatred of the enemies of our nationality and our philosophy and its manifestations; they must long for them. And among the manifestations of this hate are lies and slander.

Any man who is not attacked in the Jewish newspapers, not slandered and vilified, is no decent German and no true National Socialist. The best yardstick for the value of his attitude, for the sincerity of his conviction, and the force of his will is the hostility he receives from the mortal enemy of our people.

It must, over and over again, be pointed out to the adherents of the movement and in a broader sense to the whole people that the Jew and his newspapers always lie and that even an occasional Ruth is only intended to cover a bigger falsification and is therefore itself in turn a deliberate untruth. The Jew is the great master in lying, and lies and deception are his weapons in struggle.

Every Jewish slander and every Jewish lie is a scar of honor on the body of our warriors.

The man they have most reviled stands closest to us and the man they hate worst is our best friend.

Anyone who picks up a Jewish newspaper in the morning and does not see himself slandered in it has not made profitable use of the previous day; for if he had, he would be persecuted, reviled, slandered, abused} befouled. And only the man who combats this mortal enemy of our nation and of all Aryan humanity and culture most effectively may expect to see the slanders of this race and the struggle of this people directed against him.

When these principles enter the flesh and blood of our supporters, the movement will become unshakable and invincible.

(14) The movement must promote respect for personality by all means; it must never forget that in personal worth lies the worth of everything human; that every idea and every achievement is the result of one man's creative force and that the admiration of greatness constitutes, not only a tribute of thanks to the latter, but casts a unifying bond around the grateful.

Personality cannot be replaced; especially when it embodies not the mechanical but the cultural and creative element. No more than a famous master can be replaced and another take over the completion of the half-finished painting he has left behind can the great poet and thinker, the great statesman and the great soldier, be replaced. For their activity lies always in the province of art. It is not mechanically trained, but inborn by God's grace.

The greatest revolutionary changes and achievements of this earth its greatest cultural accomplishments the immortal deeds in the field of statesmanship, etc., are forever inseparably bound up with a name and are represented by it. To renounce doing homage to a great spirit means the loss of an immense strength which emanates from the names of all great men and women.

The Jew knows this best of all. He, whose great men are only great in the destruction of humanity and its culture, makes sure that they are idolatrously admired. He attempts only to represent the admiration of the nations for their own spirits as unworthy and brands it as a 'personality cult.'

As soon as a people becomes so cowardly that it succumbs to this Jewish arrogance and effrontery, it renounces the mightiest power that it possesses; for this is based, not on respect for the masses, but on the veneration of genius and on uplift and enlightenment by his example.

When human hearts break and human souls-despair, then from the twilight of the past the great conquerors of distress and care, of disgrace and misery, of spiritual slavery and physical compulsion, look down on them and hold out their eternal hands to the despairing mortals!

Woe to the people that is ashamed to take them!

In the first period of our movement's development we suffered from nothing so much as from the insignificance, the unknownness of our names, which in themselves made our success questionable. The hardest thing in this first period, when often only six, seven, or eight heads met together to use the words of an opponent, was to arouse and preserve in this tiny circle faith in the mighty future of the movement.

Consider that six or seven men, all nameless poor devils, had joined together with the intention of forming a movement hoping to succeed-where the powerful great mass parties had hitherto failed-in restoring a German Reich of greater power and glory. If people had attacked us in those days, yes, even if they had laughed at us, in both cases we should have been happy. For the oppressive thing was neither the one nor the other; it was the complete lack of attention we found in those days.

When I entered the circle of these few men, there could be no question of a party or a movement. I have already described my impressions regarding my first meeting with this little formation. In the weeks that followed, I had time and occasion to study this so-called 'party' which at first looked so impossible. And, by God the picture was depressing and discouraging. There was nothing here, really positively nothing. The name of a party whose committee constituted practically the whole membership, which, whether we liked it or not, was exactly what it was trying to combat, a parliament on a small scale. Here, too, the vote ruled; if big parliaments yelled their throats hoarse for months at a time, it was about important problems at least, but in this little circle the answer to a safely arrived letter let loose an interminable argument!

The public, of course, knew nothing at all about this. Not a soul in Munich knew the party even by name, except for its few supporters and their few friends.

Every Wednesday a so-called committee meeting took place in a Munich cafe, and once a week an evening lecture. Since the whole membership of the 'movement' was at first represented in the committee, the faces of course were always the same. Now the task was at last to burst the bonds of the small circle, to win new supporters, but above all to make the name of the movement known at any price.

In this we used the following technique:

Every month, and later every two weeks, we tried to hold a 'meeting.' The invitations to it were written on the typewriter or sometimes by hand on slips of paper and the first few times were distributed, or handed out, by us personally. Each one of us turned to the circle of his friends, and tried to induce someone or other to attend one of these affairs.

The result was miserable.

I still remember how I myself in this first period once distributed about eighty of these slips of paper, and how in the evening we sat waiting for the masses who were expected to appear.

An hour late, the ' chairman ' finally had to open the 'meeting.' We were again seven men, the old seven.

We changed over to having the invitation slips written on a machine and mimeographed in a Munich stationery store. The result at the next meeting was a few more listeners. Thus the number rose slowly from eleven to thirteen, finally to seventeen, to twenty-three, to thirty-four listeners.

By little collections among us poor devils the funds were raised with which at last to advertise the meeting by notices in the then independent Munchener Beobachter in Munich. And this time the success was positively amazing. We had organized the meeting in the Munich Hofbrauhauskeller (not to be confused with the Munich Hofbrauhaus-Festsaal), a little room with a capacity of barely one hundred and thirty people. To me personally the room seemed like a big hall and each of us was worried whether we would succeed in filling this 'mighty' edifice with people.

At seven o'clock one hundred and eleven people were present and the meeting was opened.

A Munich professor made the main speech, and I, for the first time, in public, was to speak second.

In the eyes of Herr Harrer, then first chairman of the party, the affair seemed a great adventure. This gentleman, who was certainly otherwise honest, just happened to be convinced that I might be capable of doing certain things, but not of speaking. And even in the time that followed he could not be dissuaded from this opinion. "

Things turned out differently. In this first meeting that could be called public I had been granted twenty minutes' speaking time.

I spoke for thirty minutes, and what before I had simply felt within me, without in any way knowing it, was now proved by reality: I could speak After thirty minutes the people in the small room were electrified and the enthusiasm was first expressed by the fact that my appeal to the self-sacrifice of those present led to the donation of three hundred marks. This relieved us of a great worry. For at this time the financial stringency was so great that we were not even in a position to have slogans printed for the movement, or even distribute leaflets. Now the foundation was laid for a little fund from which at least our barest needs and most urgent necessities could be defrayed. But in another respect as well, the success of this first larger meeting was considerable.

At that time I had begun to bring a number of fresh young forces into the committee. During my many years in the army I -had come to know a great number of faithful comrades who now slowly, on the basis of my persuasion, began to enter the movement. They were all energetic young people, accustomed to discipline, and from their period of service raised in the principle: nothing at all is impossible, everything can be done if you only want it.

How necessary such a transfusion of new blood was, I myself could recognize after only a few weeks of collaboration.

Herr Harrer, then first chairman of the party, was really a journalist and as such he was certainly widely educated. But for a party leader he had one exceedingly serious drawback: he was no speaker for the masses. As scrupulously conscientious and precise as his work in itself was, it nevertheless lacked-perhaps because of this very lack of a great oratorical gift-the great sweep. Herr Drexler, then chairman of the Munich local group, was a simple worker, likewise not very significant as a speaker, and moreover he was no soldier. He had not served in the army, even during the War he had not been a soldier, so that feeble and uncertain as he was in his whole nature, he lacked the only schooling which was capable of turning uncertain and soft natures into men. Thus both men were not made of stuff which would have enabled them not only to bear in their hearts fanatical faith in the victory of a movement, but also with indomitable energy and will, and if necessary with brutal ruthlessness, to sweep aside any obstacles which might stand in the path of the rising new idea. For this only beings were fitted in whom spirit and body had acquired those military virtues which can perhaps best be described as follows: swift as greyhounds, tough as leather, and hard as Krupp steel.

At that time I myself was still a soldier. My exterior and interior had been whetted and hardened for well-nigh six years, so that at first I must have seemed strange in this circle. I, too, had forgotten how to say: 'that's impossible,' or 'it won't work'; 'we can't risk that,' 'that is too dangerous,' etc.

For of course the business was dangerous. Little attention as the Reds paid to one of your bourgeois gossip clubs whose inner innocence and hence harmlessness for themselves theyknew better than its own members, they were determined to use every means to get rid of a movement which did seem dangerous to them. Their most effective method in such cases has at all times been terror or violence.

In the year 1920, in many regions of Germany, a national meeting that dared to address its appeal to the broad masses and publicly invite attendance was simply impossible. The participants in such a meeting were dispersed and driven away with bleeding heads. Such an accomplishment, to be sure, did not require much skill: for after all the biggest so-called bourgeois mass meeting would scatter at the sight of a dozen Communists like hares running from a hound.

Most loathsome to the Marxist deceivers of the people was inevitably a movement whose explicit aim was the winning of those masses which had hitherto stood exclusively in the service of the international Marxist Jewish stock exchange parties. The very name of ' German Workers' Party ' had the effect of goading them. Thus one could easily imagine that on the first suitable occasion the conflict would begin with the Marxist inciters who were then still drunk with victory.

In the small circle that the movement then was a certain fear of such a fight prevailed. The members wanted to appear in public as little as possible, for fear of being beaten up. In their mind's eye they already saw the first great meeting smashed and go the movement finished for good. I had a hard time putting forward my opinion that we must not dodge this struggle, but prepare for it, and for this reason acquire the armament which alone offers protection against violence. Terror is not broken by the mind, but by terror. The success of the first meeting strengthened my position in this respect. We gained courage for a second meeting on a somewhat larger scale.

About October, 1919, the second, larger meeting took place in the Eberlbraukeller. Topic: Brestlitovsk and Versailles. Four gentlemen appeared as speakers. I myself spoke for almost an hour and the success was greater than at the first rally. The audience had risen to more than one hundred and thirty. An attempted disturbance was at once nipped in the bud by my comrades. The diturbers flew down the stairs with gashed heads.

Two weeks later another meeting took place in the same hall. The attendance had risen to over one hundred and seventy and the room was well filled. I had spoken again, and again the success was greater than at the previous meeting.

I pressed for a larger hall. At length we found one at the other end of town in the 'Deutsches Reich' on Dachauer Strasse. The first meeting in the new hall was not so well attended as the previous one: barely one hundred and forty persons. In the committee, hopes began to sink and the eternal doubters felt that the excessive repetition of our 'demonstrations' had to be considered the cause of the bad attendance. There were violent arguments in which I upheld the view that a city of seven hundred thousand inhabitants could stand not one meeting every two weeks, but ten every week, that we must not let ourselves be misled by failures, that the road we had taken was the right

one, and that sooner or later, with steady perseverance, success was bound to come. All in all, this whole period of winter 1919-20 was a single struggle to strengthen confidence in the victorious might of the young movement and raise it to that fanaticism of faith which can move mountains.

The next meeting in the same hall showed me to be right. The attendance had risen to over two hundred; the public as well as financial success was brilliant.

I urged immediate preparations for another meeting. It took place barely two weeks later and the audience rose to over two hundred and seventy heads.

Two weeks later, for the seventh time, we called together the supporters and friends of the new movement and the same hall could barely hold the people who had grown to over four hundred.

It was at this time that the young movement received its inner form. In the small circle there were sometimes more or less violent disputes. Various quarters-then as today-carped at designating the young movement as a party. In such a conception I have always seen proof of the critics' practical incompetence and intellectual smallness. They were and always are the men who cannot distinguish externals from essentials, and who try to estimate the value of a movement according to the most bombastic-sounding titles, most of which, sad to say, the vocabulary of our forefathers must provide.

It was hard, at that time, to make it clear to people that every movement, as long as it has not achieved the victory of its ideas, hence its goal, is a party even if it assumes a thousand different names.

If any man wants to put into practical effect a bold idea whose realization seems useful in the interests of his fellow men, he will first of all have to seek supporters who are ready to fight for his intentions. And if this intention consists only in destroying the existing parties, of ending the fragmentation, the exponents of this view and propagators of this determination are themselves a party, as long as this goal has not been achieved. It is hair-splitting and shadow-boxing when some antiquated folkish theoretician, whose practical successes stand in inverse proportion to his wisdom, imagines that he can change the party character which every young movement possesses by changing this term.

On the contrary.

If anything is unfolkish, it is this tossing around of old Germanic expressions which neither fit into the present period nor represent anything definite, but can easily lead to seeing the significance of a movement in its outward vocabulary. This is a real menace which today can be observed on countless occasions.

Altogether then, and also in the period that followed, I had to warn again and again against those deutschvolkisch wandering scholars whose positive accomplishment is always practically nil, but whose conceit can scarcely be excelled. The young movement had and still has to guard itself against an influx of people whose sole recommendation for the most part lies in their declaration that they have fought for thirty and even forty years for the same idea. Anyone who fights for forty years for a so-called idea without being able to bring about even the slightest success, in fact, without having prevented the victory of the opposite, has, with forty years of activity, provided proof of his own incapacity. The danger above all lies in the fact that such natures do not want to fit into the movement as links, but keep shooting off their mouths about leading circles in which alone, on the strength of their age-old activity, they can see a suitable place for further activity. But woe betide if a young movement is surrended to the mercies of such people. No more than a business man who in forty years of activity has steadily run a big business into the ground is fitted to be the founder of a new one, is a folkish Methuselah, who in exactly the same time has gummed up and petrified a great idea, fit for the leadership of a new, young movement!

Besides, only a fragment of all these people come into the new movement to serve it, but in most cases, under its protection or through the possibilities it offers, to warm over their old cabbage

They do not want to benefit the idea of the new doctrine, they only expect it to give them a chance to make humanity miserable with their own ideas. For what kind of ideas they often are, it is hard to tell.

The characteristic thing about these people is that they rave about old Germanic heroism, about dim prehistory, stone axes spear and shield, but in reality are the greatest cowards that can be imagined. For the same people who brandish scholarly imitations of old German tin swords, and wear a dressed bearskin with bull's horns over their bearded heads, preach for the present nothing but struggle with spiritual weapons, and run away as fast as they can from every Communist blackjack. Posterity will have little occasion to glorify their own heroic existence in a new epic.

I came to know these people too well not to feel the profoundest disgust at their miserable play-acting. But they make a ridiculous impression on the broad masses, and the Jew has every reason to spare these folkish comedians, even to prefer them to the true fighters for a coming German state. With all this, these people are boundlessly conceited; despite all the proofs of their complete incompetence, they daim to know everything better and become a real plague for all straightforward and honest fighters to whom heroism seems worth honoring, not only in the past, but who also endeavor to give posterity a similar picture by their own actions.

And often it can be distinguished only with difficulty which of these people act out of inner stupidity or incompetence and which only pretend to for certain reasons. Especially with the so-called religious reformers on an old Germanic basis, I always have the feeling that they were sent by those powers which do not want the resurrection of our people. For their whole activity leads the people away from the common struggle against the common enemy, the Jew, and instead lets them waste their strength on inner religious squabbles as senseless as they are disastrous. For these very reasons the establishment of a strong central power implying the unconditional authority of a Kadership is necessary in the movement. By it alone can such ruinous elements be squelched. And for this reason the greatest enemies of a uniform, strictly led and conducted movement are to be found in the circles of these folkish wandering Jews. In the movement they hate the power that checks their mischief.

Not for nothing did the young movement establish a definite program in which it did not use the word 'folkish.' The concept folkish, in view of its conceptual boundlessness, is no possible basis for a movement and offers no standard for membership in one. The more indefinable this concept is in practice, the more and broader interpretations it permits, the greater becomes the possibility of invoking its authority. The insertion of such an indefinable and variously interpretable concept into the political struggle leads to the destruction of any strict fighting solidarity, since the latter does not permit leaving to the individual the definition of his faith and will.

And it is disgraceful to see all the people who run around today with the word 'folkish' on their caps and how many have their own interpretation of this concept. A Bavarian professor by the name of Bayer,l a famous fighter with spiritual weapons, rich in equally spiritual marches on Berlin, thinks that the concept folkish consists only in a monarchistic attitude. This learned mind, however, has thus far forgotten to give a closer explanation of the identity of our German monarchs of the past with the folkish opinion of today. And I fear that in this the gentleman would not easily succeed. For anything less folkish than most of the Germanic monarchic state formations can hardly be imagined. If this were not so, they would never have disappeared, or their disappearance would offer proof of the unsoundness of the folkish outlook.

And so everyone shoots off his mouth about this concept as he happens to understand it. As a basis for a movement of political struggle, such a multiplicity of opinions is out of the question.

I shall not even speak of the unworldliness of these folkish Saint Johns of the twentieth century or their ignorance of the popular soul. It is sufliciently illustrated by the ridicule with which they are treated by the Left, which lets them talk and iaughs at them.

Anyone in this world who does not succeed in being hated by his adversaries does not seem to me to be worth much as a friend. And thus the friendship of these people for our young movement was not only worthless, but solely and always harmful, and it was also the main reason why, first of all, we chose the name of 'party'-we had grounds for hoping that by this alone a whole swarm of these folkish sleepwalkers would be frightened away from us-and why in the second place we termed ourselves National Socialist German Workers' Party.

The first expression kept away the antiquity enthusiasts, the big-mouths and superficial proverb-makers of the so-called folkish idea,' and the second freed us from the entire host of knights of the 'spiritual sword,' all the poor wretches who wield the 'spiritual weapon' as a protecting shield to hide their actual cowardice.

It goes without saying that in the following period we were attacked hardest especially by these last, not actively, of course, but only with the pen, just as you would expect from such folkish goose-quills. For them our principle, 'Against those who attack us with force we will defend ourselves with force,' had something terrifying about it. They persistently reproached us, not only with brutal worship of the blackjack, but with lack of spirit as such. The fact that in a public meeting a Demosthenes can be brought to silence if only fifty idiots, supported by their voices and their fists, refuse to let him speak, makes no impression whatever on such a quack. His inborn cowardice never lets him get into such danger. For he does not work 'noisily' and 'obtrusively,' but in 'silence.'

Even today r cannot warn our young movement enough against falling into the net of these so-called 'silent workers.' They are not only cowards, but they are also always incompetents and do-nothings. A man who knows a thing, who is aware of a given danger, and sees the possibility of a remedy with his own eyes, has the duty and obligation, by God, not to work 'silently,' but to stand up before the whole public against the evil and for its cure. If he does not do so, he is a disloyal, miserable weakling who fails either from cowardice or from laziness and inability. To be sure, this does not apply at all to most of these people, for they know absolutely nothing, but behave as though they knew God knows what; they can do nothing but try to swindle the whole world with their tricks; they are lazy, but with the 'silent' work they claim to do, they arouse the impression of an enormous and conscientious activity; in short, they are swindlers, political crooks who hate the honest work of others. As soon as one of these folkish moths praises the darkness 1 of silence, we can bet a thousand to one that by it he produces nothing, but steals, steals from the fruits of other people's work.

To top all this, there is the arrogance and conceited effrontery with which this lazy, light-shunning rabble fall upon the work of others, trying to criticize it from above, thus in reality aiding the mortal enemies of our nationality.

Every last agitator who possesses the courage to stand on a tavern table among his adversaries, to defend his opinions with manly forthrightness, does more than a thousand of these lying, treacherous sneaks. He will surely- be able to convert one man or another and win him for the movement. It will be possible to examine his achievement and establish the effect of his activity by its results. Only the cowardly swindlers who praise their 'silent' work and thus wrap themselves in the protective cloak of a despicable anonymity, are good for nothing and may in the truest sense of the word be considered drones in the resurrection of ourpeople.

At the beginning of 1920, I urged the holding of the first great mass meeting. Differences of opinion arose. A few leading party members regarded the affair as premature and hence disastrous in effect. The Red press had begun to concern itself with us and we were fortunate enough gradually to achieve its hatred. We had begun to speak in the discussions at other meetings. Of course, each of us was at once shouted down. There was, however, some success. People got to know us and proportionately as their knowledge of us deepened, the aversion and rage against us grew. And thus we were entitled to hope that in our first great mass meeting we would be visited by a good many of our friends from the Red camp.

I, too, realized that there was great probability of the meeting being broken up. But the struggle had to be carried through, if not now, a few months later. It was entirely in our power to make the movement eternal on the very first day by blindly and ruthlessly fighting for it. I knew above all the mentality of the adherents of the Red side far too well, not to know that resistance to the utmost not only makes the biggest impression, but also wins supporters. And so we just had to be resolved to put up this resistance.

Herr Harrer,l then first chairman of the party, felt he could not support my views with regard to the time chosen and consequently, being an honest, upright man, he withdrew from the leadership of the party. His place was taken by Herr Anton Drexler. I had reserved for myself the organization of propaganda and began ruthlessly to carry it out.

And so, the date of February 4, 19202 was set for the holding of this first great mass meeting of the still unknown movement.

I personally conducted the preparations. They were very brief. Altogether the whole apparatus was adjusted to make lightning decisions. Its aim was to enable us to take a position on current questions in the form of mass meetings within twenty-four hours. They were to be announced by posters and leaflets whose content was determined according to those guiding principles which in rough outlines I have set down in my treatise on propaganda. Effect on the broad masses, concentration on a few points, constant repetition of the same, self-assured and self-reliant framing of the text in the forms of an apodictic statement, greatest perseverance in distribution and patience in awaiting the effect.

On principle, the color red was chosen; it is the most exciting; we knew it would infuriate and provoke our adversaries the most and thus bring us to their attention and memory whether they liked it or not.

In the following period the inner fraternization in Bavaria between the Marxists and the Center as a political party was most clearly shown in the concern with which the ruling Bavarian People's Party tried to weaken the effect of our posters on the Red working masses and later to prohibit them. If the police found no other way to proceed against them, 'considerations of traffic' had to do the trick, till finally, to please the inner, silent Red ally, these posters, which had given back hundreds of thousands of workers, incited and seduced by internationalism, to their German nationality, were forbidden entirely with the helping hand of a so-called German National People's Party. As an appendix and example to our young movement, I am adding a number of these proclamations. They come from a period embracing nearly three years; they can best illustrate the mighty struggle which the young movement fought at this time. They will also bear witness to posterity of the will and honesty of our convictions and the despotism of the so-called national authorities in prohibiting, just because they personally found it uncomfortable, a nationalization which would have won back broad masses of our nationality.

They will also help to destroy the opinion that there had been a national government as such in Bavaria and also document for posterity the fact that the national Bavaria of 1919, 1920, 1921 1922, 1923 was not forsooth the result of a national government, but that the government was merely forced to take consideration of a people that was gradually feeling national

The governments themselves did everything to eliminate this process of recovery and to make it impossible.

Here only two men must be excluded:

Ernst Pohner, the police president at that tirne, and Chief Deputy frick his faithful advisor, were the only higher state officials who even then had the courage to be first Germans and then officials. Ernst Pohner was the only man in a responsible post who did not curry favor with the masses, but felt responsible to his nationality and was ready to risk and sacrifice everything, even if necessary his personal existence, for the resurrection of the German people whom he loved above all things. And for this reason he was always a troublesome thorn in the eyes of those venal officials the law of whose actions was prescribed, not by the interest of their people and the necessary uprising for its freedom, but by the boss's orders, without regard for the welfare of the national trust confided in them.

And above all he was one of those natures who, contrasting with most of the guardians of our so-called state authority, do not fear the enmity of traitors to the people and the nation, but long for it as for a treasure which a decent man must take for granted. The hatred of Jews and Marxists, their whole campaign of lies and slander, were for him the sole happiness amid the misery of our people.

A man of granite honesty, of antique simplicity and German straightforwardness, for whom the words 'Sooner dead than a slave ' were no phrase but the essence of his whole being.

He and his collaborator, Dr. Frick, are in my eyes the only men in a state position who possess the right to be called cocreators of a national Bavaria.

Before we proceeded to hold our first mass meeting, not only did the necessary propaganda material have to be made ready, but the main points of the program also had to be put into print.

In the second volume I shall thoroughly develop the guiding principles which we had in mind, particularly in framing the program. Here I shall only state that it was done, not only to give the young movement form and content, but to make its aims understandable to the broad masses.

Circles of the so-called intelligentsia have mocked and ridiculed this and attempted to criticize it. But the soundness of our point of view at that time has been shown by the effectiveness of this program.

In these years I have seen dozens of new movements arise and thev have all vanished and evaporated without trace. A single one remains: The National Socialist German Workers' Party. And today more than ever I harbor the conviction that people can combat it, that they can attempt to paralyze it, that petty party ministers can forbid us to speak and write, but that they will never prevent the victory of our ideas.

When not even memory will reveal the names of the entire present-day state conception and its advocates, the fundamentals of the National Socialist program will be the foundations of a coming state.

Our four months' activities at meetings up to January, 1920, had slowly enabled us to save up the small means that we needed for printing our first leaflet, our first poster, and our program.

If I take the movement's first large mass meeting as the conclusion of this volume, it is because by it the party burst the narrow bonds of a small club and for the first time exerted a determining infiuence on the mightiest factor of our tirne, public opinion.

I myself at that time had but one concern: Will the hall be filled, or will we speak to a yawning hall? 1 I had the unshakable l inner conviction that if the people came, the day was sure to be a great success for the young movement. And so I anxiously looked forward to that evening.

The meeting was to be opened at 7:30. At 7:15 I entered the Festsaal of the Hofbrauhaus on the Platzl in Munich, and my heart nearly burst for joy. The gigantic hall-for at that time it still seemed to me gigantic-was overcrowded with people, shoulder to shoulder, a mass numbering almost two thousand people. And above all-those people to whom we wanted to appeal had come. Far more than half the hall seemed to be occupied by Communists and Independents. They had resolved that our first demonstration would come to a speedy end.

But it turned out differently. After the first speaker had finished, I took the floor. A few minutes later there was a hail of shouts, there were violent dashes in the hall, a handful of the most faithful war comrades and other supporters battled with the disturbers, and only little by little were able to restore order.

I was able to go on speaking. After half an hour the applause slowly began to drown out the screaming and shouting.

I now took up the program and began to explain it for the first time.

From minute to minute the interruptions were increasingly drowned out by shouts of applause. And when I finally submitted the twenty-five theses, point for point, to the masses and asked them personally to pronounce judgment on them, one after another was accepted with steadily mounting joy, unanimously and again unanimously, and when the last thesis had found its way to the heart of the masses, there stood before me a hall full of people united by a new conviction, a new faith, a new will.

When after nearly four hours the hall began to empty and the crowd, shoulder to shoulder, began to move, shove, press toward the exit like a slow stream, I knew that now the principles of a movement which could no longer be forgotten were moving out among the German people.

A fire was kindled from whose flame one day the sword must come which would regain freedom for the Germanic Siegfried and life for the German nation.

And side by side with the coming resurrection, I sensed that the goddess of inexorable vengeance for the perjured deed of November 9, 1919, was striding forth.

Thus slowly the hall emptied.

The movement took its course.