This book deals with facts, and the critic will be forced to acknowledge that the truth, and nothing but the truth, is revealed in every page.
This exposé is not half as severe as the subject treated of demands. Still, enough is told to bring to light the hidden venom and baneful influence of a race deemed by many "inoffensive."
To La France Juive of Edward Drumont, a duodecimo in two volumes, containing together more than one thousand pages, the author gratefully acknowledges his obligations for assistance derived in the preparation of this book. La France Juive, however, is not a safe guide for the average reader. Every statement of Drumont has been carefully analyzed, examined, and fully verified before it was accepted by the author for publication in this volume.
Although Drumont's books have found readers by the thousand, and his La France Juive, in a short space of time, ran through one hundred and twenty-six editions, it must be confessed that the French writer is too often carried away by his prejudices, while his attacks on Americans, and on Free-Masons, and on Protestantism are not only unwarranted, but puerile and spiteful in the extreme.
The author again asserts that everything brought forward in this book, however startling it may seem, is nevertheless a fact. His whole aim has been to present the truth in all matters pertaining to this malignant and diabolical race, that has obtained so strong a foothold in our country.
IT must not be supposed that the Jews as a class are an intelligent race. Assurance is often mistaken for intelligence. I admit that there have been eminent men among the Jews, as, for instance, their renowned lawgiver and leader in ancient times, Moses. But a careful examination of this anomaly (it is not an exception) will show that the great men among the Jews have drunk copious draughts of Aryan civilization, and have quickly either renounced Judaism or adopted a nominal, sometimes a real, Christianity. Thus their famous men--Heinrich Heine, Ludwig Borne, Edward Gans, Moses Mendelssohn, Disraeli, and Johann Neander--cannot be fairly called Jews; for either they became rank infidels, or they carefully tried to conceal their origin by a change of name, a practice followed to the present day.
What a difference between the Aryan and the Jew ! The one is the child of light, the other of darkness. See how the Aryan raises his head and looks toward the sky; while the Jew constantly looks on the ground, always thinking, always meditating, always contriving, always plotting, plotting, plotting. By the term Aryan we designate the superior family of the white race. The word is akin to a Greek word meaning best or noblest, which enters into the formation of many English words, as, for instance, aristocrat, etc.
"Nobody," says Littre, "can deny to the Romans their Aryan character." Modern erudition recognizes the common parentage of the Latin and the Greek with the Persian and the Sanskrit, and has draw, together all these scattered brothers into one and the same fold. There is, therefore, a brotherhood existing among all the superior white nations. A misfortune to the one, like an electric shock, reaches the heart of all. These different nations of Aryan origin fraternize easily with one another, amalgamate, and in time become one, and to such an extent that it is difficult when so amalgamated to separate or to distinguish them. The Jew alone, ever since his first appearance upon the earth, has remained separate and distinct, and will to the end remain an alien in the great family of nations.
No race of men excepting, perhaps the negroes, have a physiognomy so characteristic; no race has preserved more faithfully the original type. "It is our own ideas," says Edward Drumont," which are in the way of our thoroughly understanding the Jew, and clearly depicting him--ideas due mainly to the atmosphere in which we live, an atmosphere absolutely distinct from that breathed by the Jew."
"The Jew is a coward" is a common expression. Eighteen centuries of persecution supported with incredible endurance testify that if the Jew lacks combativeness, he has that other form of courage called persistence.
Can we seriously treat as cowards people who have suffered everything rather than renounce their faith ? "The Jew is a worshiper of money." This affirmation is rather a declamatory phrase than a thoughtful or serious utterance.
How often do we see men and women with time-honored names offer their greetings to a Seligman, an Oppenheimer, or a Rothschild, every one of whom regards Christ, whom the Christians adore, as the greatest of impostors. What prompts them to do this ? Has the Jew who attracts them superior intelligence ? Is he an incomparable entertainer ? Has he rendered service to the Government ? By no means. He is an alien, a German or a Pole, a Jew in faith, little given to conversation, a vain fellow, who often repays the hospitality that he gives to his guest with vulgarities; a hospitality that he extends only through vanity and ostentation.
What motive brings together these eminent men ? The love of money. Why do they go there ? To kneel before the golden calf.
"Would you know what is the voice of the blood," said to one of his friends a French duke, who, despite the tears of his mother, had married a Rothschild of Frankfort. "See !" He called his little boy, took out a louis from his pocket, and showed it to him. The eyes of the child almost started from their sockets. It was the Semitic instinct manifesting itself.
It has already been stated that nearly all Christian nations are linked together by the closest ties by reason of their common descent from the Aryan race, which has given to the world its greatest civilizations.
Sidon, Carthage and Tyre no doubt attained, in times gone by, a high degree of commercial prosperity. Tradition has it that the Hebrews had connections with certain of the old, half-Arab inhabitants of the Sinaitic peninsula, and the Arabian Empire in ancient; times attained a passing splendor. But this ephemeral prosperity in no wise resembled the fertile and enduring civilization of Greece or Rome, or even the Christian society of the middle ages.
The Aryan alone possesses the idea of justice, the sentiment of liberty, the conception of the beautiful. Gellion-Danglar in his admirable work, Les Sémites et le Sémitisme, says : "The Semitic civilizations, however brilliant they may appear, are only vain images, more or less vulgar parodies, paper edifices, which certain people have the complacency to display as enduring works made of marble and bronze. The bizarre, the monstrous hold in it the place of the beautiful; while profusion and ostentation have banished from art both taste and decency."
From the earliest times we find the Aryan in conflict with the Jew. Troas was a city peopled by Jews, and the conflict between the two races explains the peculiar vibration emanating from the Trojan War. Louis Benloew says "Paris was one of those ambulatory Jews who wandered about the coast of Greece. Not content with carrying off the beautiful Helen, which an Aryan might have done in the blindness of passion, he also carried away the treasures of his host. Herodotus, the historian, describes him as having been forced by a tempest to land in Egypt, and being denounced to Pharaoh not only for having dishonored the host who had welcomed him, but also for having stolen his treasures, was ordered by the Egyptian king immediately to depart from his dominion, for Pharaoh was unwilling to violate the laws of hospitality which Paris had so little respected."
From the earliest dawn of history the dream of the Semite, in fact his fixed thought and purpose, has been to reduce the Aryan to servitude, to put him to the severest straits. He sought to reach that point by war. Hannibal, who pitched his camp under the walls of Rome, well-nigh succeeded. But the ruins of Carthage and the bleaching bones of the Saracens record the lesson given to these presumptuous devils.
Judaism, however, is still confident of success. But it is no longer the Carthaginian or the Saracen who conducts the movement. It is the Jew of to-day who has replaced violence with treachery and fraud. Silent, progressive, serpent-like, slow encroachment has succeeded the boisterous invasion of old. No more armed hordes announce their arrival with cries, but separate companies wind their way slowly, group by group, and take possession without noise, of all places, of all functions of a country, from the lowest to the highest.
In the environs of Wilna, that hot-bed of Judaism, has been organized many an exodus which has brought misfortune to Germany, France and England, and now threatens to do likewise in the United States.
Previously to the year 1825 there were hardly any Jews in America. To-day the Jewish societies in New York city alone own real estate valued at nearly thirty million dollars. There are now more than nine hundred thousand Israelites in the United States. Let the reader stroll down Broadway, or down any of the leading streets of New York city, and he will find Jewish names plenty as the locusts of Egypt. By far the greater number of these Jews come from Wilna, and these Wilna Jews during the Franco-Russian War assassinated the wounded French soldiers lying upon the field of battle. Thiers relates this episode in his Histoire du Consulat et de l'Empire. "Horrible thing to be told," he says, "the miserable Polish Jews, as soon as they saw the enemy in retreat, began to throw our wounded soldiers out of the windows, and sometimes even to strangle them, thus getting rid of them, after having despoiled them of everything. A sad homage offered to the Russians, the partisans of whom they were."
The Jew is a born trafficker, a born liar, full of cunning and intrigue. The Aryan is enthusiastic, heroic, chivalrous, frank and confident. The Jew sees nothing beyond the present. The Aryan is the child of Heaven, constantly pre-occupied with superior aspirations. The one lives in the real, the other in the ideal.
The Jew is mercenary by instinct. He has the bent for everything pertaining to business, for everything that gives him the opportunity to cheat his fellow men. The Aryan is agriculturist, poet, and, above all, a soldier. War is his element. He goes merrily to face danger, and he despises death.
The Jew has no creative faculty. On the other hand, the Aryan invents. Not one invention ever was made by a Jew. There is not a word of truth in the stereotyped phrase that the Jews invented the letter of credit. The letter of credit, the check, was in use in Athens four centuries before the Christian era. In Isocrates this fact is plainly told. The Aryan organizes, creates, while the Jew derives all the resulting advantages, which he naturally keeps for himself. The Aryan undertakes voyages of adventure and discovers unknown regions. The Jew waits until all has been explored, until the country has been opened, to enrich himself at the expense of others. In a word everything pertaining to daring deeds, everything tending to enlarge the terrestrial domain is absolutely beyond the Jew. He can exist only in the midst of a civilization he has not created. The Aryan is hail, fellow, well met. He is happy, provided one relates to him one of those legends for which his imagination longs, being wholly enwrapped in the marvelous. What pleases him is not one of those Semitic adventures contained in the Thousand and One Nights, in which singers discover untold treasures, and fishermen cast their nets in the sea and draw them out full of diamonds. To move the Aryan there should be heroic deeds full of devotion, a hero who scorns danger, like Gilbert de Roussilon, for instance, who, after having refused to wed the daughter of a Sultan, pierced five thousand miscreants with a single blow of his unerring lance.
However perspicacious the intelligence of the Jew may appear, it is in reality limited. He has neither the faculty to foresee events, nor of looking beyond his hooked nose; nor the gift of understanding delicate shades of thought and character, for which the Aryan exposes his life without regret.
Renan has thus described many of these points: The Semitic race is recognized in a unique manner by negative characters. It has neither mythology nor epopee, neither science nor philosophy, neither fiction, plastic arts nor civil life; in a word, absence of complexity of shade--exclusive sentiment of unity--is its characteristic. Morality itself has always been understood by that race in a manner different from ours. The Jew recognizes duties peculiar to himself. To carry out his vengeance, avenge that which he believes to be his right, is, with him, a sort of obligation. On the other hand, to ask him to keep his word, render justice in a disinterested manner, is to ask him to do the impossible. There is nothing that takes the place in these passionate souls of the indomitable sentiment of I. Besides, religion is, with the Jew, a sort of special duty which has but a distant tie with every-day morality."
Elsewhere he adds: "The spirit of the Jew lacks breadth and delicacy. Interest is never banished from his morality. The ideal woman, depicted in the Book of Proverbs, is an economical housekeeper, profitable to her husband, but, withal, of a very limited morality. Jewish poetry offers scarcely a page embellished with the charm of sentimentality. Love enters into it only in the form of a lascivious and burning voluptuousness."
Gustave Tridon, in his book Le Molochisme Juif, calls the Jew, "The stain in the picture of civilization, the bad genius of the earth. His gifts are pests. To fight the Semitic ideas is the duty of the Aryan race."
Renan wrote the above before the unheard-of successes of Judaism during recent years. Nothing is more curious than to study the manner with which Renan, so wonderfully endowed in a scholarly point of view, yet so low in respect to character, kneels before his victors. Renan, after having asserted that the supposed services rendered to civilization by the Jews amount to nothing, suddenly declares, in a lecture delivered before the Society for the Promotion of Jewish Studies, that the Jews are our benefactors. But Alphonse de Rothschild presided over the society, which fact explains the lies uttered by Renan. The Jew banker smiled on the orator prostrated before him, with a smile at once patronizing and scornful. "What a valet !" he seems to say; "what a miserable fellow." We, on our part, would say, how much he is to be pitied. You, both great and small; you, who defend as well as you can the victim of Calvary, the God whom your fathers have prayed to, do you not feel a thousand times happier than this apostate, who kisses the hand of the executioner of Christ for a handful of gold thrown at him with disgust ? Do you not believe that the poor missionary, who offers his prayer before a piece of bread, has a more tranquil soul than this rich academician of princely income, and friend of the Rothschilds ?
The Jews yearn for whatever flatters their vanity. They seek with grotesque eagerness military titles, titles of baron and count, which look as well on those manipulators of money as the hat of a woman upon a monkey. "There is no trickster," says Edward Drummont, "no matter of how low degree, no dealer in cast-off clothing, no special partner in a pawn-shop, who is not a member of the Legion of Honor."
The right of the Jew to oppress others is a part of his religion. It is for him an article of faith. It is repeated in every line of the Bible and the Talmud.
"Thou shalt break them with a rod of iron. Thou shalt dash them in pieces like a potter's vessel," (Psalm, ii.)
All means are good, provided they are directed against the Christian--the Goy (singular Goy, plural Goym.)
"One can and must kill the best of the Goym."
"The money of the Goym belongs to the Jews. Hence it is permitted to rob and deceive them."
The social evolution itself of the Jew is absolutely different from ours. The type of the Aryan family in the state of civilization is that of the Roman gens, which gave rise to the feudal family. During many generations the vital force and the genius are, so to speak, limited, but at once, and unexpectedly, there appears an illustrious representative who has the sum total of the qualities of his manly race. This predestined being often takes a century to make his appearance, but from the lowest extraction there sometimes rises one of those complete figures at once charming and valorous, heroic and lettered, just and great, such as are to be met with so often in the pages of history.
In the Semitic race things occur differently. In the East a camel-driver, a water-carrier, a barber, is often raised to the highest honors by a whim of the sovereign. He suddenly becomes a pasha, a vizier, a confidant of the prince, like Mustapha-ben-Ismael, who introduced himself to the bardo by selling small cakes, and who, according to the suggestive expression of M. Dauphin, "rendered to his master services both day and night."
The same case applies to the Jew. Beyond the sacerdotal families, which constitute a veritable nobility, distinction of rank does not exist. There are no illustrious families among the Jews. Glory is never left as a legacy. In less than twenty years, if circumstances are favorable, the Jew attains his full development. He is born in the bosom of a Judengasse, earns a little money in a successful operation, gravitates into a great city, buys the title of baron, and assumes the manners of one who has always been reared in velvet. The transition is instantaneous. He experiences no astonishment, he ignores all the delicacies of modesty.
Take a Russian Jew, as he is in his native place, clad in dirty garments that beggar description, wearing earrings long as a corkscrew, and after a month of baths he will install himself in a box at the opera with the aplomb of a Seligman or a Wormser.
We know, here in the United States, of two Jew brothers, who in Germany were itinerant venders of notions, and who, from village to village, their pack on their shoulders, sold cheap wares. They made a little money, came to New York, engaged a gentleman to write a book in German for them, the elder put his name on it as the author, opened a school, gave to himself the title of professor, engaged two or three teachers of foreign languages, had them write as many books in their native tongue, repeated the same effrontery as in the case of the German work, except that now he appeared as co-author, and to-day the ignorant suspender dealers of Germany enrich themselves by selling at a high price their assurance to the easily-gulled Americans.
On the other hand an honest Gentile of the middle, or even of the lowest class, who has enriched himself in an honorable way, will always have an embarrassed air and will avoid the elegant centers of society. His son, reared in the midst of better conditions, will with greater ease of manner enter the refined circles of the world. The grandchild will, in the course of time, if the family continue to live in easy circumstances, live honestly, and in the true Christian spirit represent the picture of the true gentleman so common in our American society. He will be endowed with a delicacy of thought and a refinement of sentiment that the Jew never possesses.
If the Jew suddenly reaches the extreme of assurance, he never attains distinction. Excepting in the case of a few Portuguese Jews who in youth have beautiful and expressive eyes, and in old age a certain Oriental majesty, one can never find among the Jews that indescribable calm, courtesy, and dignity which distinguish the American, the Englishman, the Frenchman or any other Christian gentleman, though clothed in threadbare garments.
The Jew is insolent, never proud. He never gets beyond what is termed "cheek." The Rothschilds, and others of the same class, notwithstanding their millions, appear little better than dealers in cast-off clothing. Their women with all their diamonds always look like venders of toilet articles, clothed in gaudy garments. Equality, the first condition of social intercourse, is lacking among the Jews. The Jew--let this remark be well kept in mind--will never be the equal of the Gentile. He either cringes before you or seeks to crush you. He is either above you or below you, never your equal.
Let the reader only refresh his memory, and he will acknowledge that even in a few minutes' conversation this phenomenon clearly manifests itself. As soon as you enter into conversation with a Jew at all familiarly he will seek to overwhelm you. It is necessary continually to remind him who you are and what he is.
The monotony of type is the striking peculiarity of the Jewish race. The Jew lacks that refined culture, that sparkling cleverness which is the very salt of conversation. One rarely meets with those piquant observations and witty remarks which many a conversationalist sows by hazard in the intimacy of the social circle. Were the Jew equipped with these advantages, he would turn them to his own pecuniary profit.
The Jew is a monochord, and the longest conversation offers no surprise to him.
It is necessary to become acquainted with the native, the Oriental Jew, in order to understand fully the Jew of civilization. The Presburg Jew, particularly, gives an idea of the intermediate state between the sordid Jew of Galicia and the opulent Jew of the capitals.
Picture to yourself a road that creeps up dry, dusty, almost whitish. To the right and left are small, dingy little shops, or small houses like those in the Orient, furnished with bars not unlike those in the middle ages. In the public highway exists pell-mell--in the midst of dirt of all kinds, bits of iron, broken pieces of odds and ends, heaps of garbage--a population of seven to eight thousand Jews. Yonder swelter the old men, remarkable for their ugly features, and by their side lie young girls of wondrous beauty, clothed in tatters. The long coat dominates among men, who mark the present by the greasy tall hat they wear, and recall the past with their dirty feet, which are always bare, and with their never-combed hair. One seems everywhere to recognize faces of familiar acquaintances, and this corner of the Ghetto has the air of a little Paris or New York. Those two dirty Jews yonder, revolting in their general aspect, do they not resemble Dreyfus, Lockroy, or better still, are they not the striking picture of many well-known Jews here in New York ? Notice this young bony girl who walks bare-footed, dressed in a dirty camisole and a skirt that reaches to her knees. Is she not the very type of Sarah Bernhardt when a child ? In fine, put on diamonds, new garments, on a11 these people, on all these dealers in second-hand articles, receivers of stolen goods, keepers of pawn-shops, moneylenders on wages, and you will have the upper class of the New York Jews.
These Jews, however, are not in the least dissatisfied with their condition, for they wait patiently for the time of full tide which will carry them into a city, and shortly afterward to fortune.
At the end of the hill one finds himself before the castle of Schlossberg, the four walls of which alone remain standing, but where once were crowned the kings of Hungary. This castle stands like a motion less giant with a strange relief looking at space. At its feet slowly flows the Danube, sleepy and morose, and seeming to oppose itself with a dogged resistance to the steamboats that with difficulty ply their way up the stream. To the left lies the island of Au, with its small country seats. At your feet stretch banks of sand, and in the far distance are to be seen large islands called "The Garden of Gold." This spot, once the seat of royalty, has to-day a profoundly melancholy aspect. The feudal world, with all its glories, its heroic recollections, its triumphant pomp, is in ruins, like yonder deserted castle. The new world moves and agitates itself a few steps distant in yonder Jewish colony, from which will rise, until the hour of Christian regeneration strikes, the Jew millionaires, worshiped by a servile society, the Jew traders who delight in glaring advertisements, in fact, all those who, with Jewish effrontery, pose before an imbecile and easily gulled public.
One must not judge of the artistic or literary ability of the Jews by what they publish to-day. The Jew is incapable of rising above a very limited height. They have no men of genius to compare with Dante, Shakespeare, Bossuet, Victor Hugo, Emerson, Longfellow, Newton. The man of genius is a superior being, ready to sacrifice himself for the good of humanity. It is the nature of the Jew to sacrifice nothing at all. Their Shakespeare is Adolph D'Ennery, and their Raphael is Worms. What more striking example of the utter lack of creative power among the Semitic races could we have than in Carthage, which, though she was for a time mistress of the world, has not left behind a single work of art ? The excavations made there have brought to light only a few insignificant objects, while the humblest town of Greece yields every day new treasures. There was more art in the homeliest water-pot made by an artisan of Tanagra or of Boeotia than in the whole of Carthage. In Perrot's and Chipiez's History of the Art of Antiquity we are told: "The Phoenicians knew how, by cunning or force, to snatch away everything not sold to them. They were slave-traders, and used every means that enabled them to rob or to carry off beautiful girls or young boys. Nobody was able to cope with them, and all feared and detested them."
In art the Jews have created nothing original, powerful, or touching. They produce only low, vulgar works. They busy themselves with what enables them to make "moneys"; with what flatters the vulgar appetites of the multitude; with what satisfies their Jewish venom and hatred. They often accomplish this by turning into ridicule the pious recollections, heroic deeds, august traditions of the Christians, at whose expense they live.
"Note well," says Edward Drumont, "the manner in which the Jew carries out his work. If called upon to ridicule the army at a time when a terrible war is about to break forth, the Jew, Ludovic Halévy, produces the disgraceful composition known as the General Boum. If heroism, honest love, or any immortal masterpiece is to be ridiculed, the Jew, Offenbach, is at hand. Is it necessary to hold up to scorn the works of Shakespeare, of Racine, or of Moliere ? the Jew, Busnach, is ready to perform the task. In a word, the Jew corrupts everything that exists. The innocent and mirth-provoking old French dance, the bonne enfant, is turned by the Jew into the ignoble can-can. From the light, airy, joyous songs of old he constructs those obscene, rude, and lascivious airs that disgrace the stage. The quick, aggressive, and, at times, cutting journalism of old he has converted into blackmail. From the attractive and occasionally décolletée photographs of the eighteenth century he develops the most obscene pictures to be thought of. From the innocent and amusing caricatures of Daumier he makes the infamous, impure pictures of Strauss, a worthy parent of the musician of the same name.
"The dancing halls, where the youth of by-gone days amused themselves in an honest way, have degenerated into a place of prostitution, thanks to the Jew Markowski, and the androgynous Wolff. Thus while these low creatures commit these infamous acts in France and elsewhere, they have the effrontery to screen themselves by declaring, 'Behold how low France has fallen ! Behold her literature ! Behold what she is producing !' "
When have the ancestors of these men prayed with our own ? In what corner of the village or of the city are their family tombs ? In what parish registry does one find the names of these new-comers, who, less than a century ago, had not the right to live upon the earth from which they now seek to drive us away ? By what tie do they attach themselves to the traditions of our race ?
The Jew acquires easily the slang of a language, but never its purity and finish. In order to speak a language one must first of all think in the language. There is, between the expression and the thought, the closest connection. One must not expect a Jew to naturalize his style as he does his person. One must have sucked, at one's own birth, of the native beverage, have truly arisen from the native soil. Then one can defend, like Henry Clay or Daniel Webster; write like Hawthorne or Shakespeare, who hated and despised the Jew; attack like Voltaire; defend like Choate. As I am writing the above, I recall the account given by the Rabbi Benjamin de Tudele, who, while visiting Greece during the middle ages, met a horde of Jews encamped upon Mount Parnassus. What a lamentable spectacle ! Bands of these servile, circumcised dogs, whom Aristophanes so despised, installed among those laurels where, during the glorious times of Hellas, the God with the Silver Bow guided the sacred choir of the sister muses.
This inability to acquire a foreign language extends even to its pronunciation. The Jew who so easily speaks slang always retains a guttural sound that never fails to Manifest itself. Richard Andrée has affirmed this fact in his book entitled Interesting Observations Respecting the Jews. "Most of the Jews," he says, "even the educated, have a peculiar accent that causes them easily to be recognized. It is a mark of race common among the Jews of all nations."
The Jew, being thus incapable of entering into the domains of creative art, has also failed to penetrate into the unexplored regions of science. He sells eyeglasses and telescopes, but never discovers new stars in the immensity of the heavens, like Leverrier. He does not discover a new continent, like Columbus; he does not divine the laws of attraction, like Newton. The claim of the Jews, that they kept the depot of science during the middle ages and transmitted to us the discoveries of the Arabs, is not true. The Jews have made themselves appear learned by picking up some crumbs from the books of Aristotle. They have simply played the role of the ass in the fable, who put on the skin of a dead lion. During centuries they have monopolized the profession of medicine, which rendered espionage easy by permitting them to enter everywhere, but never for a minute did they think of the circulation of the blood. The Jew doctors of that period were a thousand times more ignorant in a scientific point of view than their cotemporaries. They believed that the ]leavens were solid; that the firmament was pierced with holes from which rain fell. They formulated axioms of this sort: "A little wine and bread taken on an empty stomach preserves the liver from sixty maladies;" "It is a sure sign of too much blood when one dreams of a cock."
It is to the Aryan that we owe all discoveries, both great and small. It is to him that is due the art of printing, the discovery of gunpowder, of America, of steam, of electricity, of the circulation of the blood, of the laws of attraction. All progress has been evolved from the natural development of Christian civilization. The Jew, one must never weary of repeating it, only exploits that which Christian genius and work have achieved.
The true emblem of the Jew is that hideous bird that installs itself in the nest constructed by another. We know a Jew abroad whose life would make an interesting subject for a novel. A few years ago he gave himself the title of general, and recently posed before the world as an archaeologist. He palmed off upon a board of mummified directors a large number of objects, many of them of more than doubtful authenticity, and pocketed for his worthless collection a princely fortune.
Having indicated the principal traits common to all Jews, let us now examine more closely the race and the species. The principal signs by which the Jews can be recognized are the following:
The famous hooked nose, the restless eyes, the closeset teeth, the elongated ears, the square nails (instead of being tapered in the shape of an almond), the flat foot, the round knees, the soft hand, almost melting with the hypocrisy of the traitor. Often they have one arm longer than the other. Lavater observes: "Physical degradation closely follows upon moral deg radation. This is strongly remarked among the Jews, who, of all races of men, are the most depraved."
The Jewish tribes have preserved to this day almost intact the features that formerly distinguished them, a number of which are indicated in the Bible. Gambetta, with his nose of so pronounced a curve, belonged to the tribe of Ephraim. To the same tribe belong the Seligmans, the Oppenheimers and the Wormsers, which accounts for the mutual sympathy existing among them. The Stearns, who with few exceptions are of a dark and velvet-like skin, belong to the tribe of Daniel. The Jacobs as a rule belong to the tribe of Judah. The numberless Levys, notwithstanding slight differences of type, belong to the tribe of Asser.
Besides these tribal peculiarities, it is absolutely necessary to distinguish two different types of Jews, the Jew of the South and the Jew of the North, the Portuguese Jew and the German Jew.
The Jews of the Portuguese rite claim to have settled in Spain during the earliest antiquity. They reject with horror all kinds of relation "with the murderers of Christ." They even claim that the Jews living in Toledo had, at the time of the Crucifixion, written to their brethren in Jerusalem to deter them from committing so great a sin. Whether these claims are correct or not, it is an indisputable fact that there exists a great difference between the Portuguese and the German Jew.
Warmed by the sun of the Orient, the Jew of the South is at times physically beautiful. It is not rare to find in him preserved the Arab type in all its purity. A few recall, with their mild, velvet-like, caressing eyes, their ebon hair, some comparison of the Moorish kings or of a Castilian Hidalgo. They are obliged, however, to keep their hands gloved, for this greedy, avaricious, low race quickly manifests itself by the curved fingers, which are ever restless, ever ready to seize or to rob.
The German Jews have none of the above personal advantages. Their weak, glassy eyes seldom look you straight in the face. Their skin is yellowish, and their hair often of the same disagreeable color. Their beard, almost always of a reddish hue, is now and then black, but of a faded black which recalls an old Prince Albert coat. He is the type of the old slave-trader, of the lowest kind of usurer. Good fortune never changes him while touching him with its wand. When one sees him driving in his magnificent carriage, one is reminded of itinerant venders in thread and needles, and of money-lenders of the Shylock kind. In a word, the German Jew is a vain, ignorant, tricky, ungrateful, low, creeping, insolent, dirty, ill-smelling fellow. The German Jewess is imperious, credulous, prone to blackmail, and seldom faithful to her conjugal ties.
The above description is given by one of their coreligionists, Mr. Cerfbeer de Medelsheim. The same author brings against the rabbis accusations that we do not reproduce, because never does a Christian writer attack a priest, no matter to what religion he may be long. He leaves this task to the writers of the Jewish press.
The Jew of the South mingles a grain of poetry with his financial enterprises. He takes away your purse--it is the race that demands it--but he does it by means of certain proceedings not wanting in a sentiment of grandeur.
The Jew of the North has not even the genius of commerce. He is the one who rubs off the metal from gold pieces, who, as it is said in Frankfort, causes gold coins to suffer the operation of circumcision. His brother of the South works, moves, exerts himself. He of the North does not stir, but behind his window, motionless and stagnant, waits for success to come to him. He enriches himself though he never produces. The one is the quick, restless, alert water-bug; the other, the indolent, lazy parasite, living in inertia, at the expense of the human body. In a word, the Jew who can be tolerated is the man of the South. But the venomous being--he who makes obscene caricatures, he who spits upon the crucifix--is the Jew of the North. The Jews of the South have suffered much more than those of the North, but they have been much less despised. Martyrdom, as it often happens, has aggrandized, as it were, their descendants; while the habit of living in public humiliation has plunged into degradation the sons of the German Jews. It must not be forgotten, however, that the true Jew is the Jew of the North.
But, excepting, a few passing dissensions, both those of the North and the South are closely united against the Goy, the stranger, the Christian.
In 1865, at the time when it was proposed to unite the two rites, a pamphlet appeared, written by a Jew and addressed to the committee that had in charge the proposed fusion of the two sects, couched in the following terms: "Can the divinity of Jesus Christ resist the light of our epoch ? If that divinity is to conserve its prestige, if the unity of God, the divinity of Jesus, the holy Trinity, and the adoration of the Virgin are still to continue, without human intellect being offended; if the hour for which we have been so long waiting has not yet arrived, let us be on our guard. Let us be patient, resigned, and let us remit intact the worship of our fathers to the generation that shall have the glory of causing the just, religions idea of the only God to triumph."
Religion among the Jews is but of secondary importance. The question of race is what, above all, preoccupies them. Even among those who have abandoned Judaism, a Jew has no difficulty in recognizing his own people. He knows if there is a drop of Jewish blood in one's veins, and very readily spares an antagonist because he has discovered in him a brother who has wandered from the way.
The above point is admirably shown in Daniel Deronda, that marvelous study of Judaism. From one end of the universe to the other Israel sends its emissaries to discover tile fragments of the lost tribes, among which Gad and Ioaddé have completely disappeared. They are sought with eagerness, perseverance and patience, because as long as they are dispersed the family is not complete.
It was in order to find these lost tribes that the Jew Benjamin, who died in London in 1864, visited during many long years Egypt, Syria, Bagdad, India, China and Persia. Another Jew, Wiener, professor at the "Lycée Bonaparte," went to look for them in South America, and the funds of public instruction were used to defray the expenses of those patriotic missions. It is for this same purpose that Disraeli made England undertake, under the false pretext of an offense to England, the war of Afghanistan, which cost the lives of so many men and the expenditure of an enormous amount of money. Mr. Gladstone, in the great meeting held on the 8th of October, 1881, in Leeds, denounced that disastrous expedition, which resulted in alienating the Afghans from the English, and in overthrowing the moral barrier existing between England and the Russian Empire. The events of 1885, when England backed down before Russia, prove how clearly Gladstone saw the whole matter.
The main body of the Jews is divided, as it were, into three army corps. First, the true Jews, the Notoires, as the Jewish Archives call them; that is, the known Jews, who venerate officially Abraham and Jacob, and who are pleased to maintain the possibility of making their fortune by remaining faithful to their worship. Second, the disguised Jews, or free-thinkers, type of Gambetta, Dreyfus. Professor Worman, etc., who carefully conceal their Jewish origin, but ridicule the Christians in the name of the glorious principles of tolerance, civilization and liberty. Third, the conservative Jews, who, Christian in appearance, are united to the two former classes by the closest ties, and communicate to their comrades the secrets which may be useful to them. In the above relations lies the incredible success of the Jew.
Solidarity is the force of the Jew. All the Jews are clannish in the extreme, which characteristic we observe in them from one end of the world to the other, with an exactitude truly touching. One may easily understand what an advantage this principle of solidarity gives the Jew over the Christian, who, while ready to assist the unfortunate, has little of the sentiment of solidarity. No one can, more than myself, admire charity, that sublime flower that Christianity has caused to bloom in the human heart. That unweary charity, ardent and inexhaustible, which always gives, gives without ceasing, not only money, but its whole heart, time, intelligence. The Christians open their arms to the unfortunate. They are ready to respond to an appeal, but they do not keep close together. Accustomed, which is after all quite natural, to consider themselves at home in a country that belongs to them, they do not think of mustering their ranks in close array to resist the Jew. Accordingly, the Jew can easily attack us with surprising insolence. To-day it is a merchant whose capital the Jew covets, and the entire Jewish commercial world combines to force him into bankruptcy. To-morrow it is a writer who has wounded them, and whom the Jews reduce to despair, perhaps to drunkenness or madness. Again, there is a gentleman bearing a time-honored name, and who, unwittingly perhaps, has rudely accosted a spurious Jew baron. Plans are immediately formulated to procure for the unfortunate a Jewish mistress for blackmailing purposes. Sometimes no efforts are spared to engage the victim into a supposed advantageous affair. His hopes are aroused by a first gain, but finally ruin and perhaps infamy are branded upon his once fair name.
Had the merchant, the writer, and the aristocrat united, they would have escaped, they would have mutually defended one another. Each would have brought assistance to the other; but they succumbed, without even suspecting who was their cruel enemy. By reason of this solidarity, everything that happens to a Jew, even in the remotest corner of the desert, assumes the proportions of an event. The Jew, in fact, has a way of braying that is peculiar to himself--"Grow and increase, ye numberless posterity of Abraham."
As soon as a Jew becomes interested in any matter, a great commotion is sure to break forth. How did Olivier Pain die ? Nobody knows. His friends are sorry for him, but the public at large takes little, if any, interest in his fate. Now it so happens that Bismarck, who is desirous to have France and England estranged the one from the other, formed a plan to have Lord Lyons, who for many years had been the English Ambassador in Paris, ill treated. Thereupon the Jew, Goedschel Selikowitch, appeared upon the scene. He published a pamphlet entitled, The Sheol of the Jews, and the Sest of the Egyptians. That is all that is known of him. In return he knows the most secret things, he saw Olivier Pain shot, he affirms it upon his honor, he declares that this outrageous action must not remain unpunished. He is believed. Meetings of indignation are organized, and England and her venerable queen are both outrageously insulted. Diplomatic notes follow. Rochefort swears that he will avenge by the death of Lord Lyons the murder of Pain. Everybody is frightened. The English Embassy closes its doors.
A wretched Jew sufficed to create all this hubbub. How does the Jew manage to disturb the entire world ? Nobody knows. It is his secret, it is a special gift of his and it comes quite natural to him.
No matter to what country a Jew may belong, he will never fail to find assistance proffered to him. Country, in the sense we attach to this word, has no meaning whatever to the Jew. I do not clearly see why one should reproach the Jew for attaching a different meaning to the word country than we do. To use an energetic expression of the "Alliance Israélite" the Jew is a member of the "inexorable universality." "What does country mean ? The land of our fathers. The sentiment of country is engraved in our heart, just as names are cut into a tree, and which each year that passes causes to adhere and penetrate more deeply into the bark in proportion as the tree grows older, so that in course of time both name and tree make one whole. One cannot be an improvised patriot. Patriotism exists in the blood, in the bones. Can the Jew who is continually wandering, who is a nomad, experience sentiments so lasting ? No doubt one can change country, as so many foreigners do every day in America ; as many Italians did at the time of the arrival in France of Catherine de Medicis; as the French Protestants at the time of the revocation of the Edict of Nantes. But that such transplantation may succeed, it is necessary that the soil shall be very like the one left. It is necessary that Christian elements shall be present in the moisture of the ground. Furthermore, the first condition of adopting another country is to renounce one's own. Now the Jew has a country that he never renounces. It is Jerusalem, the holy and mysterious Jerusalem--Jerusalem triumphant or persecuted, joyous or afflicted, serves as a tie to all her children who every year at the Rosch-Haschana say, "next year in Jerusalem."
Outside of Jerusalem every country, be it France, Germany, England or America, is for the Jew simply a place in which to sojourn, and where he may find it profitable to live for a time: but of which he forms a part simply in the capacity of a free associate or a temporary member. If the reader would consider the matter in its regular and normal condition, he would be convinced that the Jew has no incentive that weighs with him to be a patriot. Why should a Rothschild, a Bischoffsheim, be attached to the France of Fontenoy, of St. Louis, of Henry IV. and Louis XIV.? Why should a Wormser or an Oppenheimer take any patriotic interest in this land of ours ?
"By its traditions, its beliefs, its recollections," says Drumont, "France is the absolute negation of all Jewish temperament. When France has not burned the Jew, she has obstinately closed her doors against him, covered him with scorn, and has branded his name with the cruelest insults."
Again, one must not judge the Jew after our own ideas of right and justice. It cannot be gainsaid that the Jew never fails to betray his employer. Cavour used to say of his secretary, the Jew Artom, "That man is precious to me, for he makes known what I intend to say. I do not know how he does it, but I have no sooner uttered a word or conceived a plan than he has betrayed me, even before leaving my office." "Why should God have created the Jews," says Bismarck, " if it were not to serve as spies ? "
Sedecias poisoned Charles the Bald. The Jew Meire poisoned Henry III., of Castile; the Council of Ten discussed, on the 9th of July, 1477, the proposition of the Jew, Salomoncini, and of his brother, who offered to have Mahomet II. poisoned by his physician, the Jew Valcho. The Jew Lopez, physician to Queen Elizabeth, was hanged for allowing himself to be bribed by Philip II. The Jew Louis Goldsmith served as a shy to Talleyrand, in England, during the First Empire. The Jew Michel was guillotined for having surrendered to Russia military documents. Another Jew, a few years ago, stole the plans of the Russian War Office. Only to-day, October 26, 1887, the notorious Jew, Menzil Mark, one of General Boulanger's spies, stole from the commander of a garrison in Austrian Galicia the plans of three forts, and fled with them to Russia. Who does not remember the repeated attempts made by the Jewess Kaulla to seize the plans of the French mobilization ? The Jew, Gustave Klootz, betrayed General Hicks, who was destroyed with his army by the soldiers of Mahdi. The renowned poet, Krazjewski, trusted himself to the Jew Adler, who sold hi m to Prussia, and the old Polish bard was cast into a fortress.
These facts, which it would be easy to multiply, have reference not to an isolated case which proves nothing against a collectivity, but to the entire race, the race of Abraham.
Is this considered espionage or treason by the Jews ? Not in the least. They do not betray a country that they do not have; they simply engage in a business affair or a speculation. The true traitors to their country are the natives, who permit the Jew to thrust his nose where he has no business. "The Republican ministers" who, says Drumont, "not content with naming an officer of the Legion of Honor, Oppert de Blowitz, a German by birth, and an Englishman when occasion may demand it, take him for a confidant, communicate to him the secrets of the War Office--they are the ones who deserve blame and contempt." By what right could you prevent a Jew, oscillating between two countries, from favoring with his information the one of the two that pays him the best ?
This, it is well understood, renders very difficult the study of the Jew in a criminal point of view.
The evil the Jews commit, a frightful and fathomless unknown evil, enters into the category of crimes committed in the name of "the right of state." To assassinate, ruin, despoil the Christian, constitutes for the Jew an act authorized by his religion, acceptable to his God. As Eisenmenger explains it in his Judaism Exposed, "It is what the Jews call `to commit a Korban.' Such a Jew, who will, by the aid of his coreligionists, reduce to despair or suicide a Christian merchant whose place he covets, will be, in the estimation of his own people, the most charitable, the most serviceable, the most disinterested of friends."
The absence of every serious statistical document, and the ability with which the Jews, who are always conniving among themselves, conceal their acts, surround, I repeat it, every research of this kind with difficulties almost insurmountable.
In 1847 Cerfbeer de Medelsheim gave the following interesting figures: "There are," he said, "in the twenty-two principal prisons of France about 18,000 prisoners. The number of Jews among these 18,000 is about 110. Now, the population of France being 34,000,000, the proportion of a prisoner is about onehalf per cent. on a thousand inhabitants. The Jews being about 100,000 in all, the proportion of the condemned Israelites is, therefore, more than one on each thousand of their co-religionists." To-day, however, the numberless Levys, Salomons, Mayers, etc., who swarm the police departments, and who occupy all offices from the highest to the lowest, never arrest one of their co-religionists, excepting when driven to the last extremity.
Maxime Du Camp, only a few years ago, 1867, thus wrote concerning the dark ways of the Jews :
" The tine served in prison by the Jew family Nathans, father, mother, brothers, sisters-in-law and sons-in-law, in all, fourteen persons, represent a total of two hundred years of prison life. The Jews are to be feared, not for their desperate deeds, for they rarely commit murder, but for their tenacity and persistency in evil; for the inviolable secrecy they keep among themselves; for the wonderful patience they display, and the facility with which they conceal themselves among their co-religionists. The Jew thieves rarely put themselves in open combat against society, They are always in a state of secret and concealed animosity. One would suppose that they are pledged to vengeance, that they are in the right, and that, after all, they plunder and seize only the property of which their ancestors have so often been deprived and despoiled by ours."
Oftentimes they unite and engage in wholesale stealing, just as one would enter into an honorable enterprise on an extensive scale. They have their correspondents, their warehouses, and their buyers. It is in this way that the Nathans proceeded, of whom we have just spoken. Everything with them has a value: the lead stolen from the public sewers, as well as the handkerchiefs picked from the pockets of strangers. The chief generally assumes the title of commission merchant, and forwards stolen goods to the United States, Germany, Russia, England, Italy and to other parts of the world. The quaint German-Hebraic jargon that they speak among themselves is well-nigh incomprehensible, and renders all means for their capture abortive. They are the cleverest receivers of stolen property, and conceal their nefarious doings behind the screen of a business honestly pursued.
An old Jew fireman, called Cornu, was one morning walking in the Champs Elysées, and was met by two thieves, great admirers of the old Jew's bold deeds. "Well, Father Cornu," said they to him, "what are you doing, now ?" "Always the same grande soulasse," he replied, with an innocent air--"always the grande soulasse." By grande soulasse he meant murder followed by theft.
Nathan, the senior, was a veritable patriarch, and was imprisoned for the last time when seventy years old on the 6th of May, 1852. He ostensibly carried on the business of dealer in wood, and enjoyed a high reputation in his quarter. He loved art, and was the friend of artists, to whom he loaned money at the modest interest of fifty per cent.
" The clan of the Nathans," says the Celebrated Cases, "has had its feminine celebrities also. Minette, or Esther Nathan, wife to Mayer, was a thief of watches, and also of money tills, and so was also her sister, Rosine Nathan, famous for her elegant manners and skill in disguises. She was twice in prison, and twice did Esther put on the rich garments of her sister, because Rosine Nathan had, during many years, deceived both her victims and the police, under the most astounding and divers disguises. A society lady when circumstances required it, she had her valets, her carriages, her diamonds and silks. She had the address and outward appearance of a great lady. She was as clever a comedienne as she was a thief. She closely resembled Schumacher, that well-known daughter of a coachman, and who was one of the élégantes of Paris, and was married to the Marquis of Maubreuil. Her brother was in prison, while his sister received the most distinguished people in Paris."
These criminal associations of the Jews are handed down from father to son. In the month of October, 1884, one called Mayer was arrested at Strasbourg, where he kept a central bureau for stolen securities. There was captured at his house shares stolen at Brussels, representing a value of 400,000 francs. Also, stocks belonging to Mr. Burat, a banker, valued at a million francs; also bonds stolen from the Widow Bontemps, proprietor of the café in the Montmartre theater, worth 200,000 francs. It would seem difficult to conceive how Mayer could have succeeded in entering into relations with all these thieves scattered throughout Europe had there not existed an organization cosmopolitan in its scope, and doing business on a stupendous scale. Can there be anything more significant than the following letters, addressed to the Paris Financial Association, concerning a famous robbery, and signed Michael Abrahams ? Commentary would be useless before the tranquil effrontery of these people who serve as agents to thieves.
LONDON, the 27th Sept., 8 o'clock.
To the Financial Association, Paris:
We have, this day received a visit from Mr. Samuels, who is the agent of the holders of your shares. He begs us to inform you that the shares of No.---- will be returned to you upon payment of 35 per cent. of their value. As to the other shares, "City of Brussels," etc., he wishes you to make an offer of so much per cent. before they are returned to you.
We believe that the shares of No. ---- can be had for less than 35 per cent. Please inform us what sum your clients are willing to sacrifice for the return of their property.
Michael Abrahams, Son & Co.
Here is another letter from the same firm, while negotiations were in progress, in the hope of obtaining better terms :
Since the receipt of our letter of the 25th of October, we have received a visit from an agent of the unlawful keepers of your values. We are authorized to inform you that all further negotiations are at an end, for his friends will not accept the 100,000 francs you offer. Accept, gentlemen, our sincere regards.
MICHAEL ABRAHAMS, SON & Co.
The murder of the watch-maker Peschard at Caen serves to illustrate still further the character of the Jew. All the accused were German Jews. Minder, alias Graft, Gugenheim, alias Mayor, and Louise Mayer all have the well-known physiognomy. Solomon Ulmo, apparently an honest merchant, but in reality affiliated to a band of assassins, presents a most striking appearance. There is nothing more remarkable than the interior of the homes of these Jew malefactors. Murder is looked upon only as a speculation, and does not exclude domestic virtues. The family of the Ulmos lived well at Chaumont, a city that contains a considerable number of Jews. The son, according to the testimony of the witnesses, was very diligent in his business, was never seen in a café, and was blindly obedient to his father. The most incredible parsimony ruled in the household, the whole expense not amounting to more than $6 per month. The Peschard affair occurred on the 30th of August, 1857, and justice was meted out to the criminals; but had this occurred to-day, it would have been immediately stifled. The Jews are not pursued to-day, excepting upon rare occasions, and when it is absolutely impossible to do otherwise.
Hirsch, the banker, who was caught dealing in spurious bank-notes which he knew to be false, was condemned, it is true, on the 8th of May, 1884, to a fine of 7,500 francs; but said fine, relatively light, had the character of a disciplinary penalty, of a family reprimand, as it were. Were you, my reader, to present yourself to the house of the Rothschilds with a spurious bank-note, you would be arrested, imprisoned, questioned as to your accomplices, and finally condemned to prison at hard labor. In the month of August, 1885, two criminals, Gaspard and Mayer, were convicted of the murder of a trunk manufacturer and were both committed to prison. Gaspard was the unconscious instrument of Mayer, who conceived the idea of the crime, and coldly proposed the murder. But Mayer was a Jew, and consequently was pardoned, while Gaspard was executed.
When the law pretends to busy itself with the Jew, it is simply to acquit him. A few years ago the wealthy Jew banker, Baron d'Erlanger, was in trouble by reason of peculations of his. Needless to say that the case was thrown out of court on account of "nonresidence."
Respecting the complete impunity of the Jews, proofs gather everyday under our own eyes. "Is it necessary," says Drumont, "to recall to Parisians the little episode of that poor Spanish courtesan, so full of vitality and spirit, and who had an insurmountable horror for the very idea of suicide, but who is believed to this day to have thrown herself out of her window, when in truth she was hurled from the height of a balcony by her Jew lover, who had in his veins the blood of a barbarian, but dreamed of a princely marriage ? The simple examination of the spot would have convinced a child of the utter absurdity and falsity of the theory of suicide."
In 1882 a woman, a Smyrneote, was arrested in a great dry goods store in Paris, in the very act of theft. This woman was found to be related to a Jewish actress who wearies the world with her vagaries, all done for advertising purposes. It was declared that the thief was a victim to kleptomania. Imagine a woman belonging to a Christian family, and stealing an object worth not more than ten cents in a Jew store, and you will see if she is a kleptomaniac. Sarah Bernhardt, fired with indignation on account of the book of Marie Colombier, invaded, with three companions, the rooms of her rival. She broke everything in her way. There was manifestly a violation of domicile. Did anybody prosecute her ? It would have been useless.
Most of the Jew failures in business are only prearranged plans, committed with a view of robbing the Gentile. To cite but recent events, says Drumont: "Have we not seen two Jews of Mayence, the brothers Bloch, establish themselves in 1882, on Aboukir Street, Paris, and after having received many consignments, run away in September, 1883, on the eve of a bankruptcy of 300,000 francs?" In August, 1884, a North German Jew, Mendel, established in Enghien Street, Paris, fled with more than 600,000 francs' worth of diamonds belonging to Christians who had trusted him. The Jew, John David, director of the National Credit, stole more than 3,000,000 francs, the savings of hard-working people. Twelve hundred depositors brought an action against him, but the incorruptible magistrates allowed David to depart in peace. It was true that afterward he was condemned to ten years' imprisonment, and a fine of 3,000 francs, with five years of surveillance, but it was all the same to David. The bird had flown to foreign lands to enjoy quietly the products of his theft."
There are also kings among the Jews, as the Israelite Archives call them. Ephrussi, a penniless adventurer not long ago, is to-day the king of wheat, as was formerly Moses Friendlander, who died in San Francisco in 1878. Moses Ranger was the king of cotton, when, in 1883, he failed in Liverpool for about $4,000.000. Spreckels is the real king of the Sandwich Islands, known also as the sugar king of the Pacific coast. Stroüsberg, alias Baron Hirsch, is the king of railroads. There is also a king of baccarat, the Jew W.R. Deutch, who won at the Washington Club and at the Press Club more than 2,000,000 francs.
In an old Byzantine writer we find an interesting but at the same time heart-rending account of a corner in wheat, organized by a family of Tarsus Jews, the chief of whom was called Johannes Rochefellos. The result of this corner, while it brought fabulous wealth "to the abominable clan of the Rockefellos, shattered the foundations of our prosperity, brought ruin and death to our beloved fellow-citizens, and prepared the destruction of our fair city." The people, the author informs us, finally arose as one man against the family; but the three prominent brothers, Johannes, Moses, and Wilhelm, made their escape to western Europe and there were lost. The name is certainly suggestive.
The Jewesses furnish the strongest contingent to the prostitution of great cities. This fact cannot be denied, and the Archives Israélites have also recognized it. We reproduce in part the article. "For the last quarter of a century moralists have been at a loss to explain how it is that among the women who lead a bad life a greater number of Jewesses are to be noticed than of Christians. This unfortunately is but too true, because in Paris, London, Berlin, Hamburg, Vienna and elsewhere, among the demi-monde, in the public streets, and in the houses of prostitution, one meets with a greater number of Jewesses than of Christians, taking into consideration, of course, the difference in number between the two populations."
This vice, however, has a particular character among the Jewesses. It is certain that the Jew father and mother unhesitatingly sell their daughters when they are poor. The Jewess prostitutes herself for money, and she does so boldly, deliberately, without the slightest shadow of intoxication, and with the firm determination of getting married as soon as she has accumulated some money. They often marry an actor, a merchant, or a financier.
A few years ago, in a trial in Vienna, a Jew lawyer, Glaser by name, declared: " Every woman has the right to sell her body and to derive by the sale the best possible profit." The outraged public cried out in loud condemnation. The presiding judge expressed his astonishment. Glaser, however, asserted only what Semitic tradition beaches. The Jewish prostitute often serves Israel in her particular way, for she is an excellent instrument of information to Jewish diplomacy.
The Jewesses of the rich classes live, even here in New York, in Oriental fashion. They take their siesta in the afternoon, and live a sort of secret and isolated life. They are strangers to violent passions, which so often trouble the heart of the Gentile woman lost to religion. They are void of all sentiment, of the ideal, a peculiar characteristic of the Israelites.
What is the cause, the great cause of the ruin of Gentile women ? It is the inspiration toward a mistaken ideal, the dream of being superior to all others, the chimerical hope of achieving independence, the thirst for living, be it only for a few short hours, in the ethereal regions of an esthetic existence of ardent love and infinite tenderness. Neither the Jew nor the Jewess has these sentiments.
A Jewess will never discuss religious questions, for the Jew knows well the danger that may arise and might cause the blindness of Israel to be revealed. The Talmud formally forbids women the study of religious subjects. "He who teaches his daughter the sacred law is as guilty as he who would teach her indecent ways." But if the Jewess does not know the teachings of her religion, she practices it faithfully, even in the most troubled existence. Miss Ada Isaacs Menken, the actress, whom Rothschild called the inspired Deborah of her race, after having appeared for thirty consecutive nights in San Francisco, all at once stopped to celebrate the night of Kol-Nidre, and passed it in a Polish Mimian. No sooner did an article appear against her co-religionists than she sent an answer to defend them in The Israelite, of Cincinnati.
Here again we must praise the respect with which the Jews surround a girl of their race, no matter the calling she may follow. If an actress, they declare that never has the world seen any one more beautiful. They will go into ecstasy, into hysterics, they will cry with admiration, as soon as she makes her appearance. If she returns to a normal life, all doors are open to her.
Virginity, virtue, innocence, purity, are only so much capital with the Jew, a capital that one must defend, but which may be regained if lost. The loss of it is only a bad bargain, over which one must pass the sponge of oblivion without the slightest cause for grief. If an artist, a merchant, or a financier ever gets into trouble, you will always find that admirable solidarity which is the only virtue of the Jew, which explains, justifies, almost legitimates his success.
If a libelous sheet ever brings an accusation against a Christian, all his former friends, acquaintances, and associates will avoid him. One and all will say, "I do not know him."
But on the bench of infamy, at the feet of the scaffold, the Jew never abandons his own, and will never permit an insult that in his opinion and belief affects "the great family."
If a drama is played in which a Jew is pictured in a disagreeable light, no efforts are spared to have it fail. Once it was intended to produce at the "Gaité" a piece entitled The Lender on Wages, in which the usurer was a Jew. The director was called upon, the matter was explained to him, and the usurer was changed into a Christian.
Mr. Hallays-Dabot relates that it was intended to produce in the theater of "Ambigu-Comique" Shakespeare's immortal work, The Merchant of Venice. In this great creation, which revives the centuries of oppression, which depicts the Jew, his secret intrigues and plots against the Christian, all blended in the loathsome character of Shylock, whose sarcastic laugh and cries of despair lighten the somber side of the middle ages, everything, both time and place of action, was changed, including the low and savage type of Shylock, into a close Venetian merchant, solely to please the Jews of the metropolis.
Imagine if the work of any great literary genius ever suffered such a mutilation out of respect for the feelings of the Christians.
THE LONGEVITY OF THE JEWS.
According to observations made in Germany by the Jew Meyer, the average life of the Jew is thirty-seven years, and that of the Christian is twenty-seven, a difference of eleven years.
Dr. Lagneau read a paper before the Academy of Moral and Political Sciences respecting the increase of population among the Jews compared with that noticed among Catholics and Protestants.
According to the doctor the increase of Catholics, Protestants and Jews is as one, two, three.
The Jews in Russia, Poland, Prussia, Austria and France present the most rapid increase. In the two countries last named it is seven times more rapid than among the Catholics and Protestants.
But as the Jews, both as a race and as individuals, are absolutely different in their evolution from the Gentiles, they, the Jews, are also entirely different in a sanitary point of view.
The Jew is subject to all the maladies that indicate the corruption of blood, such as scrofula, leprosy, itch, salt-rheum, erysipelas, and all skin diseases. Nearly all the low classes of the Jews have the itch. Many of the most elegant Jews whose hands we shake, are likewise affected with it, though they keep it secret. All take care not to engage a physician who is not of their religion, an example that the Gentiles ought to imitate. On the other hand, the Jew possesses a wonderful aptitude in adapting himself to all climates. "There are Jews under all degrees of latitude, from the 33d degree of the south hemisphere to the 60th of the northern latitude, from Montevideo to Quebec, from Gibraltar to the coast of Norway, from Algiers to the Cape of Good Hope, from Jappa to Pekin." Thus spoke one of them in a transport of admiration.
Through a phenomenon that attracted attention more than a hundred times in the middle ages, and that has been noticed at the present day at the time of the cholera in France, Spain, Italy and elsewhere, the Jew seems to enjoy in respect to epidemics particular immunity. There seems to be within him a sort of permanent pest, which guarantees him against the ordinary scourge. He is his own vaccine as it were, a living antidote. The plague recedes when it smells him.
It is a matter of fact that the Jew is ill-smelling. This smell exists even among the richest, a fetor judaica, which indicates the race and assists them to recognize one another. The most charming Jewesses, notwithstanding the perfumes they use, justify the words of Martial: "Qui benè olet malè olet."
This fact has been a hundred times verified. All Jews are ill-smelling, "puent," said Victor Hugo.
"In 1266," relates Hugo, " in a memorable assembly that took place before the King and Queen of Aragon, to which were invited the learned Rabbi Zeckhiel and brother Paul Cyrac, a very learned Dominican, a great discussion arose, during which the Jew cited the Toldos, the Archives of Sanhedrim, the Talmud, etc. The Queen, who evidently was impressed with the great learning of the Rabbi, ended by asking him why it was that the Jews smell so bad. The consternation of the assembly may easily be imagined."
The question why the Jews smell bad has for a long time puzzled many men. During the middle ages it was believed that they could be freed of this odor through baptism. Bail claims that this offensive smell is owing to natural causes, just as there are negroes to this day who exhale an unbearable odor.
Neurosis is the implacable malady of the Jews. Among that people for so long a time persecuted, living always in the midst of continual changes and incessant activity, shaken afterward by the fever of speculation, and following no professions excepting those in which the mind is in continual energy, the nervous system has ended by altering itself.
In Prussia the proportion of lunatics is much greater among the Jews than among the Christians, for whilst it is 24.1 in 10,000 Protestants, 23.7 in a like number of Catholics, the Jews are 38.9 in 10,000. In Italy there is one lunatic among 384 Jews, and one among 778 Catholics.
This neurosis seems to be transmitted even to those whose mother only is a Jewess.
Sarah Bernhardt, with her dark forebodings, her coffin of white satin constantly in her room, is evidently a victim to neurosis.
One must not lose sight, however, of the fact that the Jew, even in his most delirious conceptions, looks out for self. Even when he loses his head he saves the cash-bog. This disease the Jew, strange though it may appear, has communicated to our generation. For the last twenty years that the Jews have held the wires of secret diplomacy, and have reduced the once honorable office of ambassador to mere parade, European diplomacy has truly become unbearable and foolish. The saying of Bismarck: "Paris is the home of fools, inhabited by monkeys," can be as well applied to Germany and to the rest of Europe. There is no longer a shadow of conscience in the councils of sovereigns, nor even of justice in government. Neurosis deprives the Jew of all modesty, reflection, thought, and drowns in him the enormity of what he dares to do, and brings forth types of men altogether different from those of former generations. To these types belong those who have suddenly acquired fortunes of unheard-of proportions; types of men who lead an extravagant existence, possessing sums acquired with astounding effrontery, an effrontery that confounds all reason. The Jew always goes forward, trusting in the Mazzal. What is the Mazzal ? It is neither the Fatum of the ancients nor is it Christian Providence. It is good luck, chance, the Jewish star. Every Jewish life seems a realized novel.
Take, for instance, the notorious woman known as Madame de Paiva. Born of a family of Polish Jews called Lachmann, she married a poor tailor in Moscow, and, quickly tiring of him, came to Paris on foot to seek her fortune. She experienced in the streets of Paris all the privations of ill fortune, all the horrors of venal love. She fell one day exhausted from inanition in the Champs Elysées, and she swore to herself that it would be on this very spot where her mansion should rise, when fate, in which she blindly trusted, would at last relent. She went to live with the famous pianist, Herz, who introduced her to the Tuileries as his legitimate wife. She was given to understand that her society was not wanted, and she swore to be avenged. Shortly afterward she married, this time regularly, the Marquis of Paiva, who, a few months later, committed suicide. She then became the mistress of Count Henkel, one of the richest men in France. She received diplomats, bankers, authors and artists in her fairy home in the Champs Elysées. With the peculiar intelligence of her race which the sentiment of hatred sharpens, she organized shortly before the Franco-Prussian War a system of espionage against the French, which facilitated her relations with some world-famous diplomats, who daily dined in her house and there discussed the affairs of France. It was she who prepared the overthrow of the Second Empire, and as Countess Henkel de Donnesmarck she bought the diamonds of the Empress, by whom she bad been formerly repulsed, and caused to be built, in the interior of Silesia, by Lefuel, the architect of imperial palaces, a chateau, the counterpart of the Tuileries from which she had been expelled.
She was a born artist, and although the daughter of peasants, had the intuition and the refined conceptions of a lady. But she was not happy amid her princely surroundings, for she was a victim of neurosis. She was tormented with the idea that peo ple wished to murder her. She forbade, under penalty of immediate dismissal, any one to be in the park when she was present. The woman who had experienced the pangs of hunger, and had belonged to all, was more of a despot, more severe in her manners and more haughty in her demeanor than a duchess. She ruled her vast number of domestics most rigorously, and instantly dismissed a poor maitre d'hotel for having once smiled at a funny word uttered at dinner. She was fifty-six years old when she died of a disease of the brain in her Tuileries in Silesia. Now, if one should collect all these traits and endeavor to establish a little order in the life and career of these strange personages, there would rise a figure peculiarly Jewish.
What a subject for a novel the career of the son of the Hungarian Rabbi, who subsequently became Midhat Pasha, would furnish ! Once pasha, he began, according to Jewish custom, by assisting his own people, and organized Jewish schools in the Orient, and then tried to introduce revolutionary doctrines into Turkey, the land of stagnation, and soon found means to disturb and arouse even the Turks, whom one would suppose nothing could disturb. He created the party of young Turkey, and had for adviser one Simon Deutch, a Jew, a political courtier, an apostle of anarchy, who had lived in the houses of ambassadors and princes, as well as in the beer saloons of the lowest quarters. It was under the very eyes of Midhat in his konak, overlooking the shores of the Bosphorus, that the Sultan, his benefactor, Abdul Aziz, was murdered. Midhat was disgraced, recalled, condemned to death, which he escaped. Finally he was banished to Djeddah, where he still concocted new intrigues with the Madhi, which finally made it necessary for the Sultan to poison him. There are countless lives like these among the Jews.
If you would see a true specimen of the public man among the Jews, study the career of Naquet. He claimed to have discovered, when still a mere youth, a process by which a city could be reduced to ashes. He published a book entitled Religion, Property, Family, in which he advocated common property in woman. In later years he placed himself under an agent, and went from city to city preaching the adoption of divorce in France. The Jew, even when successful, always remains mean, mercenary and tricky. Naquet, not content with degrading society, invented also a pomade to make the hair grow and become glossy. Thus Naquet was by turns a chemist, a lecturer, a manufacturer, a senator, and furthermore he was called by his people "the rampart of Judaism."
Divorce in France was an idea of the Jews. Monseigneur Freppel, a Catholic orator, declared in a public seance held on the 19th of July, 1884, that the movement which will end by the adoption of the law of divorce was purely a Semitic movement. "Side, if you please, gentlemen," said the distinguished orator, "side with Israel ; we remain, we abide with the Church and with France."
According to the Jewish doctrines contained in the book Ketouboth, one is at liberty to repudiate his wife without even returning to her her dowry, provided she gives to her husband forbidden food to eat; deceives him respecting the period of her sickness; walks barefooted; speaks ill of her husband's parents; talks so loud when in her husband's bed as to be heard by those sleeping in an adjoining room. ...
"The Jew," says Drumont, "not content with occupying a prominent place in a society which he has not created, seeks to overturn or at least to modify its laws and customs. Formerly, if a man had acquired proof that he had been robbed by his broker, in a stock operation, he could appeal to the law for protection. He could save a part of his patrimony, the dowry perhaps of his daughter, the bread of his old age. But under the law proposed by the Jews, he cannot do so now, and the poor Goy must render to Shylock his last penny."
On every occasion the Jew's first thought is to benefit his own people. Manufacturers find themselves ruined by the Jews, despoiled of their income, and robbed of their trade-marks. Formerly, the European stock exchanges were composed of an eminently honorable body of men. To-day they are largely composed of tricksters, owing to the admission into them of the Rothschilds and the rest of the band of Jews. Is not this also true of the New York Stock Exchange ?
The Jew has been the cause of the most dramatic events that have occurred in the world's history. He carries death and ruin with him into all the countries he invades, and into all the homes into which he is admitted. Ruin and death have been the result of most marriages of which one of the contracting par ties was a Jew. The Duke of Richelieu married the Jewess Heine, and he went to die prematurely in the Orient. The daughter of the Duke de Persigny married the Jew Friedman, and ended her life in prison. De Polignac married the Jewess Mires, and ruin invaded his home. Ruin and dishonor invaded the home of La Panouse, who married the Jewess Heilbronn. The lawyer Bernays, who married a Jewess, was murdered by the Hungarian Jew Peltzer. The Count Batthyani married a daughter of the Jew Schossberger, and was killed in a duel by the Jew Rossenberg, while the Count's wife contracted a new marriage a few months later. In the month of February, 1883, Daniel Naquet, one of the richest Jews of the south of France, and a relative of Naquet, the hair restorer, threw himself out of the window of his house and fractured his skull. In the month of October, 1885, the rich Jew banker Primsel, the partner of Dreyfus, of guano fame, threw himself into the Seine from the top of a bridge.
Sudden death is, however, more frequent among the Jews than suicide, although the latter has increased of late with astounding rapidity, a fact which attests that neurosis is a disease with which nearly all Jews are affected. What more terrible spectacle than the neurosis of the Jew Paradol, who was made so much of, bowed down to as a great man, and yet, at the age of forty, ended his days in so tragic a manner in Washington, after leading a showy, fastidious, but empty existence, which, in many respects, recalls the career of the Jew Gambetta. There, again, the fatality common to the race strikes, in a pitiless manner, the Paradol family. The son committed suicide at the age of twenty, while the daughter, to whom Madame Rothschild, for personal motives, had offered a dowry of 100,000 francs, refused to marry, and entered a convent, sorrow's last refuge.
We have enumerated only the events which occur among the upper classes, and which cause a profound impression. It would be difficult to collect the numberless tragedies enacted in the middle and lower classes; the deeds committed in the more modest spheres, where the Jew, if he does not himself commit the crime, is the instigator and the cause.
The Jew who, according to the saying of Hegel, "has been precipitated beyond nature," has sought in vain through prodigies of astuteness and patience to enjoy social life; he is always driven from it, seemingly by an invincible force.
A drama, similar to the one that took place in the palace of Mykenae, has already forced the door of the proud house of the Rothschilds, who thought that they had made a compact with fortune. The entire world spoke of the suicide of Baron Jacob Rothschild, which, in many respects, recalls the tragic death of young Belmont, the son of one of the richest Jew bankers in New York. Although the Rothschilds have made the Christians pay dearly for that death, they do not forget that the blood of a suicide leaves an ineffaceable stain, brings an irresistible misfortune into a house, and over it suspends a curse. They feel, amid their feasts, that a certain ominous bird hovers over them ready to claim its own.
Mystery surrounds the terrible scenes which are continually enacted among the Jews. In vain we may try, we cannot ascertain the motive for the extraordinary acts of either Rothschild, Belmont, Wimpfen, or of many others.
The race, although well-conditioned for rapid propagation, nevertheless degenerates. Tradition relates that a certain inhabitant of Sicily, during the reign of King William, found in the earth a bottle that contained liquid gold. He drank it and again became a youth. But gold has not effected this transformation among the Jews. Examine them where you will and you will find that financiers, diplomats, journalists, wire-pullers, one and all, are a prey to anæmotrophy.* Their eyes, which roll with feverish anxiety, denote hepatic** maladies. The Jew carries in his liver the secretion produced by the hatred of eighteen centu ries. There are instances of heart-rending atavism *** among them. The race, in proportion as it leads a civilized life, returns to the primitive type of pure Orientalism. They live in rooms hermetically closed, just as the lower class of Chinese do, where reigns an over-heated atmosphere. In the immense hotels in Vienna they constantly seek the seclusion of corners and dark, hidden places, even in broad daylight. Take into your hand the little womanish fingers of the young Jew, which end in the shape of a shuttle, and, while they still denote the peculiar penchant of the race, they no longer have the solid and curved form of their fathers. The young Jews have the sickly color of wax; they tremble under our Northern sky, and, when they can afford it, they skulk away to Bermuda or to Nice. This physical condition, in part, explains the sadness that is the distinctive trait of the Jew's character.