Violence... The story so far

Adolf Hitler

Volume One - "A Reckoning"
Annotated but unabridged.

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.

[Self preservation leads to allied groupings naturally by forming alliances with neighbors who in turn do likewise as far as the many cultures or earth permit. The boundaries are set where they impinge. States squabble among themselves by war and terror. Hitler was off-base yet one more time.]

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. [Israel proves otherwise.]

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 hosannas 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.

[Working on the fear factor to encourage bigotry exemplifies his own personality.]

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. [Again, Israel proves otherwise.]

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.

[No book editor on earth todauyy worth his/her salt could pass on this. Hitler offers a premise, them concludes it is a fact after arguments that are non sequitur. He was most of all an extremist of the worst kind. Awesome in oratory and charismatic, he was instinctive enough to capture the admiration and devotion of the German masses. He was actually quite intelligent, but his hang-ups did him in along with 55 million other people--a number that leaves one gasping. His intelligence was mainly in how to organize people like himself into a political powerhouse; see volume 1 chapter 9. He had a sixth sense about the Germans and their times. He did not invent the Authoritarian Personality, but he was one. He knew what the Germans would respond to. Doubtless this was more intuitive than intellectual.]

This, however, has nothing to do with nomadism, for the reason that a Jew never thinks of leaving a territory that 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.

[Since when was/is lying a Jewish monopoly? Even Chimpanzees lie! Technically out of touch in the extreme was Hitler.]

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.

[Jews are defined by their religion and their survival as a religious community follows from Hitler's own words above. Like most modern-day political lies, Hitler's lies were obvious, but the German electorate simply did not care, blotted out that unpleasant fact, or remained unaware. Sounds much like modern-day electorates the world over.]

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. [A lesson Hitler learned from some example.] 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 un authoritative 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.

[Dehumanizing the Jew in the eyes of his supporters and the German public was his obvious purpose here. Authoritarian extremists often have a strong need to look down on someone; he selected the Jews.]

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. [Judaism is indeed all about behavior, in contrast with Christianity and its emphasis on creed. Islam also emphasizes behavior.]

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!

[Beating the drums of fear and bigotry.]

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 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 bloodsucking 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 bloodsucker, 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.

[Fast-forward "A-E" and add nationhood for Israel for what has been happening in Palestine. Although most people, most prominently, Einstein, realize that while all Zionists are Jews, only a few Jews are Zionists. Hitler made no such distinction. In view of their displacement from their homes and humiliations since, how can the Palestinians be expected not to equate the Zionist with the Jew--and the United States with Zionism?]

(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 bloodsucker 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 thousand fold reward for the sins they had once committed against their peoples. They made a pact with the devil and landed in hell.

[Still beating the drums of Caesar.]

(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?

[Plutocracy is this procedure in sheep's clothing; Jews have no monopoly. Greed is the primary driver.]

T0:
Mein Kampf Catalog
Vol 1, Ch 1