“Abolish Trade. Without these it, the Jews would not be the conniving money-loaning despots they are today, and a majority of non-Jews (humanity) would not have been impoverished.”
I am back with more Information from the book “The Riddle Of The Jews’ Success” By F. Roderich Stoltheim (Real name: Theodor Fritsch.). Before I add more information here, I will give my two-cents on the book: I must say, many of the things the author wrote about the Jews in his time, and the Trade Industry explained a lot about the events leading up to our time period. If anything, the truth is found in plain sight, but won’t be discovered by large crowds. You can be a voice all you want, but you will only be heard at your own expense.
With that said, I will now begin.
I will start with what is possibly one of the longest chapters. The Jews’ Trade Specialties.
I shall first start with Bankruptcy. According to Fritsch, Bankruptcy, in the olden times, was the severest misfortune that could befall a Tradesman; It spelled economic, social, and moral extinction, so the German Tradesman work painstakingly hard to avert this calamity, and as such, many merchants consider themselves unable to survive the disgrace of his bankruptcy. The result is that a German Tradesman emerges from his bankrupt business as a poor church-mouse, and shuns the public disgrace.
Meanwhile, the Jews, who have exercised a demoralizing influence upon conceptions of honour, prevalent upon the German community at the time, saw nothing dishonorable about bankruptcy. The strangest part They merely see it as a business accident. They even, more weirdly, see it as a stroke of good luck.
How do the Jews start business with someone else’s money, one might ask? It is often thoughtlessly echoed by the Germans that “Credit is the equivalent of hard-earned cash.” and set to work to obtain credit from the other firms and banks -for preference to those who are not Jewish- assisted in this regard by his racial brethren.
According to Fritsch, It is noted that if the Jews succeed in their business and also reaches a stage where a quick and profitable turnover is assured, The Jews meet their engagements punctually, and work themselves to the position of a sound businessman. The failure condition is that if the shop site hasn’t been well-chosen, and the class of customers does not present itself, the Jewish owners change their plans: They steer a course for bankruptcy which should be as profitable to him as possible. They have no shame about any of their actions, and what happened in those times just shows how ruthless they can be today. This isn’t the only tactic they have practiced. If you find this offensive, close the tab, stop reading, and move on with your life.
The Jews cause Bankruptcy by the following maneuver: Instead of reducing or entirely withdrawing his orders, so as to allow for the deficiency in the sale of his goods, he actually increases them. So long as they enjoy credit, they intend to make the utmost use of the same. They desirously create the impression that their business is in a state of healthy development by gradually increasing their orders. They, on time, pay for parts of the goods received, but also claims to more and more credit; And this is willingly enough granted to him for the producer or manufacturer, who supplies him, is loath to lose another customer. They then dispose of the goods they’ve obtained on credit, partly below the cost price, in which process, they always find some of their tribesman, ready to lend a helping hand, either by relieving them of large quantities of the goods at half the original price, in order to the same at extraordinarily cheap prices, or by selling the goods again at “Job-lots” to others, who profess the same faith.
The bankrupt then takes care to lodge part of the procedures where it will be safely guarded, and utilizes the remainder to continue his part-payments to manufacturer or merchant in order to retain the confidence of the latter, and to gradually screw up to its utmost limit. Stoltheim adds to this that if the bankrupts succeeds in all of this, he will finally suspend payment with profound regret that bad times and unlooked-for losse no longer allow what formerly a lucrative business being carried on profitably. The creditors scarcely find any stock and no cash, and have, more the trouble and expense of the investigation.
According to Stoltheim in his time, a legislation has repealed this unsavory practice developed over the last few decades to incredible extent, but has by no means ended it; for little as the Jews may have invented in other directions- The Jews are masters of finding new ways to evade the law. This is indeed true. They have indeed evaded the law one too many times, be it through loop-holes or any other flaw in the laws, and for this reason, they can’t be rehabilitated. Moving on.
It’s very horrible when merchants and manufacturers get plundered by Jewish bankrupts. How is this possible, one might ask? Stoltheim gives us this answer: if the Jews deem it advisable, they will carry his business under the name of their wives or one of their children, in order that his former obligations may not become a source of annoyance to him. And, if again, the business fails to become a success, the insane Jews know how to arrange second, and even a third bankruptcy. In other words, They’re gambling the economy away! The money, which is lost in the process, never belongs to them, but always to the German non-Jews (humans). The result of this is that it has enriched Jewish families and impoverished many honest Germans simultaneously. The sufferers were not only German merchants, but also the tradespeople, who are squeezed out of existence by this ruthless kind of competition.
According to Stoltheim, the Jews, who have obtained their goods with evil tricks previously described, and not paid anything at all, can well afford to sell them more cheaply than the sound tradesman. Thus, the “cutting” of prices and unsavory competition is promoted the Jews, who have become professional Bankrupts.
The Jews in Fritsch’s time, however, no longer find it so necessary to enrich themselves by completely clumsy methods of deceit (Then again, they don’t like bodily labor); They have acquired money enough in the last few decades, and, to use the words of one particular Jew: “can permit themselves the luxury of trading respectably.” Of course with exceptions.
According to Fritsch in his time period, many business-Jews can make the previously mentioned bankruptcy practices easier with a simple change.
- Hirsch Levi intends to call himself Hermann Winter.
- Aaron Feiteles wishes to be called Aaron Krause.
- Moses Meier Aaron, after his first bankruptcy, can reconstruct another firm as Aaron Meier Moses, followed, if needed, a third reconstruction as Moses Aaron Meier, leading the Jew in a position to escape more easily from the eyes of his captors.
The Jews, equipped with this principle in mind, together with a lack of honor, can engage in any business undertaking with a lighter heart than a man of another race. Thus, it is scarcely possible to find a business opening anywhere, even of the most risky nature, which a Jew has not already taken in hand.
In this chapter, Fritsch has admitted that the Jews indeed have great enterprise, occasionally promoting sound undertakings. He has then pointed out, however, that the German promoter of any undertaking does not only risk his money, but very often his good name. Another fact he provides is that in all forms of business, A Jew had an opportunity to exploit, or the secret support from his tribesmen.
“He forces the farmer out of the farm.
He scares the shop-Keeper away from the market, and partly with gold, and partly with his servile wit, Purchases the password from the spirit of the age.”
Fraz Dinglestedt, 1840
“The German possess every qualification to gain heaven, but none to maintain himself upon earth; and thus the time may well come when this people will disappear from the earth.”
“The second of the Trade Specialties is Hire-purchase system (or instalments).”
Stoltheim, in this segment of the chapter, writes that, in nearly all the larger towns, there business firms, who offer that they are prepared to part with their goods receiving a small preliminary payment, provided by the purchaser himself, by a written agreement, to pay off the debt by regular – generally weekly- instalments as a special recommendation by means of brisk advertising. This kind of business, Fritsch writes, has secured many customers, but he then points out that the German people, without any means look upon these firms as noble-hearted, philanthropic benefactors, because, at the time, they hand over an entire suite of furniture to young people, anxious to get married against an undertaking on the part of the latter to pay a weekly Instalment of from 3-5 mark. Fritsch continues further that this type of business-man (likely a Jew) knows how to pose his advertisements as a friend to mankind.
It is unfortunate that, in the author’s time, the German purchaser pay little heed to the high price for the reason that he does not have to pay it at once, he imagines that the comfortable method of payment renders a dispute of prices unnecessary, for it becomes an easy matter to produce the money when the payments are spread over a considerable time. It is stated that the seller is entitled to regain the possession of the goods delivered without any refunds if the purchaser fails to pay the Instalments punctually. Sounds familiar yet? Just wait until I add a lot more.
The Jews are not content of depriving people of their money; he forces them to pledge their future earnings. The anticipation of the profits of the future is entirely the product of the speculative Jewish mind, which conveys the taint of unreality into the economic life, and builds it upon air. As a result, an existence founded upon future values must undergo a shipwreck as soon as the slightest hitch occurs in the developments of affair. The Jews do not care if a hurricane takes away some of your money, you still have to pay them debt, taxes or whatever, or else you get arrested. It’s a form of slavery not recognized by a majority. This quote sums it up best.
“The Jew will not spare you for he creates anticipations” – Goethes’ Faust
They will not excuse you for paying the money on time.
I will now move on into the most detailed topic of the chapter: The “stores”. This is a surprise, because stores benefit people, so when they (as in, the singular they) see this, One will wonder if all shops are bad. Of course not. The “Stores” Fritsch are referring to are likely the Supermarkets (In today’s case, Wal-mart, Target, K-Mart, the malls, etc.). In any case, I will proceed.
According to Stoltheim in his time, the original name of these “stores” in Germany were known as Bazaars, which more than a century ago, was represented in the land by “General Shops” and the latter was necessary in the German remoter districts. It is also noted that the first of these “Stores” arose in Paris, France.
Fritsch adds, in his book, that the stores were unnecessary in the sense that the eastern bazaars, and the American “Stores” are necessary, and note that in many countries, the erection of these “great” stores is forbidden in the interests of legitimate, straightforward commerce, and therefore in the interests of the community generally. While Fritsch does admit that the advantages of these “Stores” attracted the German public at the time, he then points out the obscure fact that these stores find it necessary to make use of a number of underhanded maneuvers in order to attract their public and a secure a good profit in spite of the cheap wares. Chief of all is endeavor so to work upon the the customer by dazzling the eyes and bewilder the sense with an extravagant and varied display of goods, and further, by enlisting the arts of cajolery to an extent as to make it impossible, or extremely difficult for the customer to leave the establishment without purchasing something whether it was needed or not. It sounds just like the coupons and advertisements used today.
In the chapter, Fritsch, has listed a number of special tricks that mislead the customers on one side and exploit the manufacturers and producers on the other.
Trick #1: Tricks to deceive customers, articles to entice
According to Fritsch, the “stores” have found that the best means to offer certain articles of little intrinsic value of surprisingly low prices: At prices, of which do not allow any profit, or may even be less than the cost of the good. The Jews sell many of the goods for low money less than the factory price, fully aware that by so doing, they are “brilliantly advertising themselves.
One of the most effective deceptions practiced by these “stores” is that they create the impression among those willing to buy things, that, in a business, where certain articles are so cheap, everything must necessarily be cheap as well. Fritsch notes that articles, intended to act as a bait, are always objects that have little value in a household, are not purchased to any extent by the public.
- Mini Glossary:
- Display Articles – The German Customer occasionally notices in the stores articles of a larger size, which causes astonishment on account of their exceptional cheapness. The customer enters the store to buy one similar in appearance, but inferior in quality. It is written in the book that if the customer detects the difference, he realizes that all of the better quality has been sold.
The Law concerning unclean competition provides a remedy in measure, but the customer rarely ever avails himself of it, and if they do, seldom with success. The stated rule is that one does not obtain the article at the stated price.
- Mixing of goods – The following practice is customary in the stores when a quantity of articles are offered for sale in one lot: amongst a number of cheap goods such as articles of clothing linen, crockery, etc., several articles of a better quality than the majority are introduced.
- Deception and Exchange articles – According to Stoltheim, the “stores” have introduced the following practice: they buy a parcel of goods of superior quality from a manufacturer of good reputation, and armed with a sample from these, order articles, deceptively similar in appearance but made of inferior material, to be manufactured at another factory.
Whenever there is a dispute, they simply produce one of the better articles, and assure the customer that this is their normal quality, and that that the inferior specimen complained of has been introduced among the better goods by accident.
- Prices Which Confuse and Mislead – The stores endeavor, by marking articles at unusual prices (In the author’s time, 98 plenning, 2 marks and 95 plennings), to create the impression that their calculations are made with the greatest niceties, and that they are satisfied with a very meager profit. But Fritsch refutes in his book that this is an delusion, for there are many, which can be bought in genuine business for less. Fritsch then adds that the customer ha allowed themselves to be enticed by an apparent saving of 2 plennings is scarcely an event to he can refer with pride.
Fritsch, in his book, considers this as either a speculation of a mean nature, or (primarily a concern for women) is prompted by an absurd idea of economy.
- Display Articles – The German Customer occasionally notices in the stores articles of a larger size, which causes astonishment on account of their exceptional cheapness. The customer enters the store to buy one similar in appearance, but inferior in quality. It is written in the book that if the customer detects the difference, he realizes that all of the better quality has been sold.
“It is common knowledge to those engaged in law, that the “stores” endeavor to attract large numbers of customers, by offering for sale, at extremely low prices, those particular goods, which are in daily use or consumption by the masses, but that when other goods are sold, far higher prices are demanded than are charged by the small and moderately-sized shops, which specialize in the particular kind of goods concerned” – The Prussian Court of Appeals, November 14th, 1907
The author concludes this section by saying that whoever lets themselves be enticed by these “Stores” tricks are not entitled to ask for a certificate stating that one is capable of sane and independent judgement.
Trick #2: Injury done to producers
It can be seen from the practices that has been described, how the stores favor, for the most part, the production of inferior goods and thus react very oppressively upon certain branches of manufacture. Stoltheim, in his book, explains that the method of procedure usually follows: The “Stores'” buyer puts in an appearance at the office of the factory and producing a certain article says: “I can order annually large quantities of this article if you produce the same for 20-25% below the present price. It does not matter if the worksmanship and material are inferior, but the appearance must be the same.” Stoltheim delves further that when manufacturer declines this offer, the “Stores” buyer threatens to take his order into another firm. Many manufacturers, afraid of being squeezed out of the market, end up consenting, and produces the inferior goods. In his book, Fritsch points out that one inevitable consequence from this is that the production of superior quality are being diminished.
According to Fritsch, He states that not only is industry reduced to producing rubbish, but all of the good businesses are being ruined because the “stores” gradually deprive them of customers. One example is that in Berlin of 1913, no less than 18,000 shops were standing empty. Development of this kind, the author asserts, can only end in a gigantic economic catastrophe.
“This change is causing the taste of what is good and beautiful, which formerly obtained such a good reputation for French trade, to disappear, and is substituting it for the mass-production of rubbish, which is degrading our industry, and the sequel of which will be the disappearance of all specialties of artistic handicraft in the immediate future.”
The author concludes this segment by saying that the manufacturer, whether they like it or not, are compelled to help the stores trick the public, but also destroy their own business in the process. This second trick explains how the customers get screwed over.
Trick #3: Overpowering and monopolization of all economic means
Reportedly in his book, Stoltheim asserts that a further danger that furthers their economic and social relations, arising from the circumstance that the “stores,” by gradually concentrating the retail trade into their hands, have almost obtained a monopoly of the same. Case in point, once the “stores have driven the competing shops out of the business field, the “stores” will no longer find it necessary to entice the customers to buy low prices, because the public will simply be compelled to buy many things from the “stores” on account of the entire disappearance of the good old businesses, which confined themselves to specialize in one type of trade. As a result, when this time comes, the “stores” will raise the prices as high as they like, and this will be made all the easier, as they have already formed themselves into a trust, and are codifying their rules and regulations.
What many people today do not realize is that, in Fritsch’s time as he wrote the book, the stores exert a type of monopoly-domination over the manufacturers: They claim rights to take all types of discounts (I.E Special store bonus) – The manufacturers are powerless to resist, as they are placed at the mercy of these undertakings, who give or withhold orders. For example, when a special tax of 2% was imposed in Prussia, the “Store” immediately passed it onto the manufacturers and merchants by deducting 2% from all their accounts, before the tax came into force.
By this point, It is made clear how the increasingly monopolizing nature of the “stores” is creating and inflicting a state of servile dependency upon the manufacturer, which, in its turn, will gravely endanger not only the economic, but also the civic freedom – to say nothing of objections from the moral point of view. Not only do the employers suffer from this, but the employees are threatened with the same evils to the same extent. Since the “stores” have already gained an international trust, they are in a position to subject the citizens of any country to international machinations, and to interfere to such a degree with the means of upholding authority that they menace the economic freedom and independence of all the inhabitants.
Trick #4: Moral and Physical Harm
The author describes a few features contained within the “stores.” Here is a short list:
- Seductive Influence
- Pathological appearance of the class of theft
- Everything in the “stores” are designed to excite cupidity, to bewilder and ensnare.
- Raise excitement to the extent the senses are confused.
With these features listed, Stoltheim has come to the conclusion that the method of trading the stores use is, ultimately bad, for the simple reason that it induces many more than their circumstances, and to spend money on useless things (like Jewelery). Stoltheim goes on to state that the whole system connected with this trading is designed to create the impression on the customer that they are guilty of neglect if they do not recognize and utilize the opportunity to make a purchase or bargain.
“The assistants live in unhealthy surroundings, in badly-ventilated apartments, which are crowded with people, In most of the great “Stores” the number of cases of illness and of actual death death is appalling. So much so that those, who work for several years in these establishment without acquiring tuberculosis, form the exceptions.” — D. Paul Berthold, describing the injury the services the stores provide.
“The penning-in of a number of young females and making them absolutely dependent on a person of the opposite sex whether the latter may happen to be the shop walker, inspector, or manager, constitutes already a gross moral danger, which is all the more marked, when takes into consideration that the saleswoman are drawn from the very class that is the most susceptible to the enticement of luxury and social pleasures.” — Dr. H. Lambrecht, Director of the ministry of public works
“The danger danger, however, is still further increased by the inadequate payment of the young girls employed, by bad advice, and by bad example. In these great businesses. om each pf which several hundred people are employed, some of the older ones find the means to dress themselves better than the others, and to visit the theatre and the restaurants after business hours. and soon the little girl apprentice, with her salary of 20 marks a month, allows herself to be deceived by what she imagines to be the brilliant prospect in store for her.” — Dr. H Lambrecht, about the opportunities provided by “friendships” in the “stores.”
“I am convinced that if all of this could only be published, far and wide, no German woman, who still preserved a spark of sympathy with her fellow women, would ever set foot again in one of these “stores.” — J. Henningsen, describing the questionable moral relations evolving out of the “stores” system.
“Generally speaking, women are sympathetic beings, whose hearts are touched by all suffering. Therefore, they do not act intentionally when they profit grossly from the misery and distress of other women but unfortunately it is just the women of the well-to-do classes, who know nothing of these matter, who neither see nor think…” — Baroness Brincard
“It is impossible, even for people of the strongest constitutions, to spend any considerable time in these gigantic establishments without experiencing a peculiar feeling of nervous debility – of mental langour and bewilderment.” — Dr. Dubuisson, in his book.
In his book, Fritsch comes to the conclusion that the “stores” contribute, to an enormous extent, undermine the morality of the generation of his time, whose conscience is already blunted and to multiply to a serious extent the already numerous social evils.
Trick #5: Premiums for Those Employed and The Cost Involved in carrying this method of trading
As he was experiencing what was happening around his country as he wrote this book, Stoltheim reiterates from a salesman who informs and others that employees were instructed to exploit the weaknesses and inattentiveness of the public. A lead principle was that, if possible, no one should be allowed to leave the building without a purchase. If a certain article was too dear for a customer, after several attempts to persuade them to take something else, the same article would be produced again at lower price under the pretext that it was of a different quality. Another piece of information Stoltheim brings up was that, if the opportunity presented itself, the salespeople were instructed to charge more than the goods had been priced at. In that case, they receive special premiums for the excess profits, which they have been instructed in obtaining. Several years ago in the authors era, one case alone had 54 people, including the head of a department in the stores, were given sentences. Bait and switch seemed to happen more often in Germany than in the United States.
Fritsch, in his book, insinuates that the idea that the working expenses of the “stores” are lower than those of other businesses, is erroneous. The peculiar conditions, under which these “great” businesses are worked, call all kinds of arrangements that can be dispensed with sound business.
There’s also the strange fact that, when Fritsch wrote this, women destroy their own social positions when they give up their customs to the stores. They never realize that, by supporting the “stores,” they are sinning against their own sex. Owing to the power of the capitalistic “stores,” the possibility of middle-class man establishing a business is precluded, marriage becomes increasingly more remote, and an increasing number of women are consequentially driven to seek some means of making their livelihood. If one were to think about all this, one is bound to admit that, by reason of the development of the “Stores” system, the woman-question becomes acute.
It is written that the Lambrecht has summed up the results of his investigation: The system of concentration in retail trade offer no social advantages, which aren’t far outbalanced by other great disadvantages. The latter are leading towards a social condition full of danger, and must be regarded as less advantageous and desirable when compared to the validity and resourcefulness of the smaller business, each of which confines itself to one special branch of trade.
In his book, Fritsch argues that, from the social point of view, it is the ethical forces, and not economic, that must decide the issue. He reinforces this by the fact that all the older civilizations have gone to ruin, as they have failed to recognize this truth about the accumulation of all wealth in a few hands, and the consequent impoverishment of the few. Possibly as a result of the practices that happened in Germany, The social consequences of an evolution along these lines are monotony, degeneration, and a gradual disappearance of the aesthetic sense and taste: Degradation of personality and of the individual, and lack of an appropriate field of activity; suppression of the artistic industry. This whole series of appearances and the fore-runners and symptoms of the decay of a nation, and its culture.
According to Stoltheim, Up until his time, the press has helped to present the modern “stores” in the most favorable light, and to write all manner of nice things about them. Stoltheim refutes that, In any case, it has refrained altogether from exposing the terrible nature of the economic, social, and moral damage that is inseperably connected with the management and working of these “great” emproiums. Thus, for the sake of money, a grave crime is perpetrated against their nation.
Stoltheim concludes the chapter by saying that whoever has regard for their nation and its future, whoever has not already made it a habit to barter his moral consciousness for momentary enjoyment and momentary advantage, ought to understand clearly, in which direction they are bound. If they continue to give their support to lax morality in business affairs, and other parts of life, all offence against good sense and morality by state and society, attacks both them and their posterity.
It should be obvious that these “Stores” (Whatever they are) are owned by Jews.
With that long-detailed chapter done, I will now cover the next chapter: The Jews as supporters of Capitalism
I have already explained in the previous part that Capitalism fits the Jews “like a glove” and is used by them to as a weapon, but I’ll go in a detail as I did with the previous one. I’ll start with a quote.
“Capitalism is the name we give to that organization of economic intercourse, by which two different groups of the population – the owners of the means of production, who, at the same time, carry on the work of directing, and the ordinary work-people who own nothing, cooperate, so indeed that the representatives of capital (I.E of the requisite store of the necessary goods) are the real economic subject, that is to say, hold the power of deciding the nature and direction of the economic management, and bear the responsibility for the issue, whatever it may be.” — Dr. Werner Sombart
With this quote, Stoltheim sums up Sombart’s quote on Capitalism as the economic method of the Proletarian state, which is ruled and guided unresistingly by a few financial magnates, as a new edition of slavery in its most acute form. In page 155 of the book, Stoltheim comes to the conclusion that (As I’ve said before) Capitalism places man and his spiritual need on a lower plane than the accumulation of wealth. Money-making is regarded as the first principle of Life. The goal of this creation of Capital? The domination and exploitation of mankind by means of loan-servitude.
Another tidbit I’ve posted in the previous was that Money was a side-issue in the past centuries.
According to Stoltheim, the Jewish economic method aim at ruthless extermination at the so-called predatory culture. It drags riches together from all directions at the cost of human welfare: it produces wares, which, to a considerable extent, serve one purpose: To entice and trick the money out of the pockets of the people. A few get rich, while the majority end up impoverished. Most of all, it uses up human energy to the extent that it soon ends in the exhaustion and decline of the nation. It is at this time Fritsch wonders if the Jews’ method of economics is a means to the end in fulfilling the ancient commandment: “Thou shalt eat up all nations.” Considering the whole world is suffering from diseases and/or are in poverty, I must say this is likely the case.
“One of the most effective inward means of coercion, which the Jews are in the habit of applying, consists in the idea, that the immediate conclusion of the business at hand will provide advantages.” — Dr. Werner Sombart, describing the Jews possessing a nigh-Demonical power of suggestion
It is actually a fact in the book that some of the Jewish pedlars intimate to customers that the goods they offer are stolen property, or are taken from a bankrupt’s stock, and must be disposed of as quickly as possible at any price.
Fritsch and Sombart have listed four “cirumstances” (If you will) about their rise to capitalism.
Circumstance #1: The Extensive dispersion.
Owing to their extensive dispersion over all lands, are enabled, by means, of their international and domestic connections, which they attend to do with the utmost assiduity, to maintain an accurate survey of all economic occurrences in distant, as well as in the adjacent territories. Through this method, they are enabled to always secure the earliest reliable information concerning the prospect of the crops, the production and sale of goods, the stocks of goods at hand, concerning the forwarding, both by land and water, and the circulation and any local deficiency of money.
The result is the Jews end up being the first and best informed in everything connected to trade and build up their speculation system. Case in point: In the year 1698, the French Ambassador is devoted to a description of the activities of the Dutch Jews and their schemes on the Amsterdam Exchange. Amongst other things, mention is made therein of the secret brotherhoods, which maintain and stand in the most intimate connection with one another. One Example is the “Fraternity of Salonski, which rules over their in both those other parts of the world, and is very surely of it,” and that of “Venice, which, together with that of Amsterdam holds sway over all the northern parts. Mention is also made that these “brotherhoods” are only tolerated in England and have to be kept secret in France.
“The Jews’ method in the High Finance has Frequently been the following: they first of all made themselves useful to the princes of rulers, as interpreters, by means of their knowledge of languages: they were then sent as negotiators and agents to foreign court, then then princes or rulers entrusted them with the management of his property (which opportunity, it may be remarked by the way, was skillfully exploited to lead the prince or ruler into debt. They become his creditor.) and by these means they become the masters of finances, and more recent years, of the Exchange.” — Dr. Werner Sombart, describing the affair of Dr. Wolff’s telegraphical Bureau and similar cases.
Regarding the Jew’s infiltrations of higher political circles, Stoltheim suggest that the readers should read a book of Emil White (Former Commercial counsellor under Holleben at the German Embassy in the United States.) Known Asu einer deutschen Botschatt. Zenn Jahre deutsc-amerikanscherr Diplomatie ( Translasted: From German Embassy, Ten years of German-American Diplomacy) Stoltheim, adds that the Jews, even in the earliest of times, played a leading part at the courts of the German princes at the time.
- Examples include:
- Isaac at the court of Charlemagne
- The Kalonymos of the court of Otto II
- Frederick Barbarossa was surrounded by an entire staff of Jews.
Even up to the day I’m typing this, the Jews still remember to regard non-Jews (humans) as strangers and enemies. Meanwhile, non-Jews are presented under the impression that the Jew are harmless members of the human community, like members of any other nation. It’s even worse that non-Jews from Germany befriend and favor the most dangerous enemy of humanity, in consequence of the unlucky associations which the church doctrine has most erroneously derived from the traditions. This is very terrible when Governments so frequently gave preference to Jews in army-contract and similar business transaction, it was always justified by the argument that the Jews, thanks to their far-flung net of agents, were in a far better position than other merchants to rapidly “assemble” provisions and other materials in large quantities, owing again to the connections they have maintained from town to town.
“The Jewish contractor has no need to be scared by difficulties. He has only to electrify the Jewish community at the right place, and in a moment, he has as many helpers and helpers’ helpers as he requires. Formerly, the never traded alone as an isolated individual, but always as a member of the most extensive trading company of the World.” — von Kortum, in his book Uber Judentum und Juden.”
Circumstance #2: The “Forgiveness” of the Hebrew
The Jews are foreigners in all countries, a fact that is of great use to them. The Jews never identify themselves with the interests of the country they live in.
“Remain a stranger in the land, for you go there to take possession of it.” — A Jewish rule.
In this segment of the chapter, Stoltheim brings up a German name Adolf Wahrmund, who remarks that the Jews, up to now, regard their journey as a war-like expedition, undertaken for the purpose of conquest- not certainly not by means of displaying courage with weapons in hand, but by the weapons of financial and mental enslavement, with which the Jew deceive and seduce the different nations and impose usurious spoliation and moral disturbance on them.
“The possessions of those, who are not Jews, who are to be regarded as property without owner, and whoever is the first to seize the same is entitled to it.” — The Talmudic doctrine
Is it written in this segment that, Through the agility of mind, business circumspection, and a penetrating Judgement as regards to relations and person, The Jews inherit a nature that, for millennia, has not practiced anything but trading, usury, espionage, and deceive honest people.
“Israel, however, was alien amongst the other peoples since immemorial, in quite another, one might say psychological-social sense, in the sense, of an internal contrariety to the population surrounding them, in the sense of an almost partitioned-off seclusion from the economist nations. They, the Jews, were conscious that they were something out of the ordinary, and were in turn, regarded as such by the economist nations.” — Dr. Werner Sombart, concerning the Jew’s alienage.
Circumstance #3: Dual Citizenship
In this segment, Fritsch, in his time, reading the book, considers that the Jews are Semi-citizens because their allegiance to the German national community is only feigned and superficial ( This was obvious, it’s only more pronounced with the Kikes in power today), as they wish to retain their civil community. This feigned allegiance, however, has made them double citizens in a sense, as they simultaneously belong to two nationalities and states. The Jews, as Double Citizens, enjoy double rights. This is also very true here in the United States as we speak, and the results aren’t pleasant one bit.
“Through almost every country in Europe, a mighty, hostile state is extending itself, and is engaged in constant warfare with all the other states; its oppressive tyranny causes grievous suffering to the citizens of all the countries, and it is called Jewdom. I do not believe that this fearful state of affairs has come about because Jewdom forms a separate and exceedingly compact community, but because it is founded upon hatred of the whole human race.”
“Where even the King may not, of his own free will, deprive me of the cottage, which I inherited from my father, and where I have my legal rights against the all-powerful minister, the First Jew, nevertheless, who takes it into his head, can plunder me with impunity.”
— J.G Fichte.
According to Stoltheim, Sombart cites that in 1790, the order of the (German) Cabinet permitted the protected Jews of Breslou to carry on all types of Mechanical crafts, and mention that amongst the these Jews, who were tolderate, there were privileged ones, who were allowed full exercise of all Christian rights in the ordinary course of Life. A similar case found in the books is one where, in the 12th and 13th centuries, the Jews were not only on equal footing with human merchants,shopkeeper, and the leading people as regards to freedom of the markets, but they had the privilege over their competitors of being protected against all action under Jewish thought.
Circumstance #4: Jewish Wealth
It is in this final segment of the chapter where Sombart defuses the fable of the “poor, oppressed Jew,” by refuting that the Jews were always rich.
“The peculiar and interesting fact, that the Jews were always the richest people, has unaltered for centuries, and remains as true today as it was two or three hundred years ago. In anything, it is more pronounced and universal at the present time than formerly.” — Dr. Werner Sombart, refuting the fabled “poor oppressed Jew”
Also in this segment, Fritsch makes a comparison of the following: The knight of olden times has protected his bondmen with and shield against their foes. The lords of capital, the debt collectors, however, have divested themselves of all responsibilities. The accumulation of capital has purely become a mechanical process. Interest and Capital accumulate in accordance with the purely mechanical law of mass-attraction, an absolutely imbecile procedure devoid of any organic sense. A similar remark has been quoted by Sombart below.
“With regard to the lending of money, economic activity as such has lost meaning; The occupation of lending money has ceased to be a sensible activity in either mind or body.” — Dr. Werner Sombart
Lastly, Stoltheim concludes the chapter that the capitalistic press express a bitter hatred for the olden times, and are thus exposed to constant attacks. The reason for these attacks against olden times is to prevent the enamored population from realizing the fact that they are wasting away under today’s tyrants, the interest despots, who work in a far more selfish and brutal manner than was ever the case even with the most ruthless Feudal Lord of the middle ages.
With that out of the way, I will now do another chapter from the business viewpoint: Moral principles In Trade
In this chapter, Stoltheim exclaims that many Germans consider themselves clever when they impart advice to the merchant, who is unable to hold his own against the Jews: Do the same as the Jew! Stoltheim refutes the advice that, in reality, this amounts to merchants not recognizing any religious motives whatever in your mode of doing business, and descend to the level of a money-grubber and voluptary. Furthermore from Stoltheim’s point of view, the economic principle of the Jew threatens to trample all other higher principles of life: Stoltheim then asserts that this is proof of his moral inferiority (Read: They’re not heroes), not economic superiority. He (Stoltheim) rightfully claims the supposition that, if all forces have free play, the better and the nobler must win, erroneous. On the contrary, whatever is low and devoid of scruples wins should it be allowed free play.
“Nobody should complain about what is base, For it remains all-powerful, whatever they say.” — Goethe
The Jews have no moral perception of a moral structure of a type where, a genuine social and moral order that secured to each man prosperity as he was entitled and assigned to him his right and duties; In the Jews’ eyes, this appears merely as a jumble of disconnected fragments;They are incapable of understanding the purpose of all this regulated coherence. They regard every restraint as a fetter, and as an interference with his liberty. In addition to his greed for gain, the Jews are, for this reason, driven by an irresistible impulse, before all other things to dissolve all old-established associations, and to breakup all arrangements, which are the outcome of social organization.
The Jews call for “Freedom” and “Equality,” whether they do so out of pure calculation or reacts in response to some dark instinct, it is difficult to say; In any rate, they know for certain that, on the dissolution of all social bonds, they and their co-conspirators will gain the upper hand in the ensuing chaos. Thus, they demand “Free play for the exercise of every kind of power, which actually amounts to: the privilege for unscruplousness, and domination by those conspire in secret.
There is no doubt whatsoever that the phrase “Freedom and Progress” has provided the Jews with a slogan, which they have known how to make his own property, certainly not to procure freedom for others, but to obtain license for himself, and to unsettle and seduce others to desert firm union of time-honored organization; so that, disorganized and isolated, they may all the more easily, fall into their power.
In this chapter, it is written that the Jews constantly boasts that, by breaking down the old restrictions, They have introduced what appears to be a desirable and beneficial freedom. To a supeficial observer, this may appear to be true, but in reality, it is a ruthless campaign of all against all has been instituted, which has immediately created a release of all forces, and a stimulation and demand of the economice life to an alarming extent, but which must end in a complete victory for those who are ruthless and dishonest.
A little further into the chapter, Stoltheim asserts that the merchants of the olden times knew how to preseve the dignity of the independent man, and in the course of trading, never sacrificed his self-respect in order to obtain business. The Jews, on the contrary, have degraded the entire domain of commerce, and cast honor and shame to the winds, simply to create business. He has introduced in the exonomic life that degrading hurry and scurry, which wear the soles off the boots in order to steal a march on a competitor and sacrifices self-respect and decency sooner than allow any business to go elsewhere.
“The world, well arranged as it used to be, with allits ancient soundness and solidity, was simply taken by storm by the Jews, and we behold this people, stride by stride, thrusting back the former economic order and economic mode of thinking” — Dr. Werner Sombart
Two centuries from Fritsch’s time period, the German name has labored under the misfortune of being used as a cloak by the Jews. One example, when the Jewish business people began to come into prominence, an English writer in 1745 expressed his indignation, that there were certain people, who publicly announced their readiness to sell their goods at lower prices than their fellow traders. He stigmatized this unseemly “cutting” of prices, as shameless. In England “Dutchmen”, that is to say, taken literally, “Germans”, were regarded as being the instigatorrs of this practice. It was really the inhabitants of Holland, however, who were mean, and who, up till the year 1648, belonged politically to the German Empire, and were then, as now, called “Dutchmen.” It is these people, the Dutch Jews, whom the Germans owe for the unpleasant fact that, even at Fritsch’s time, the English and Americans refer contemptuously to the Germans as “Dutchmen.” The Dutch Jews, who arrived in England at the time, were the real originators of under-bidding, and of the traffic in shoddy merchandise. It is at this rate, I now fully know how the Jews pulled off the African Slave Trade.
According to Fritsch in his time writing this book, the German moral perceptio of things is senseless so far as the Jews are concerned. it is too lofty for him. Ig there is any pronounce feature about Jewdom that distinguishes itself from humanity, it is the absence of moral sensitivity. The Jews have no honor, shame, a conscience, and a moral consciousness. humanity’s entire existence is confined within these barriers, so they are naturally not free to carry on the competitive struggle (It can be of an economic or spiritual nature.) so effectively as the person who declines to recognize any such restraints.
More further into the chapter, Stoltheim argues that it is fallacy to argue that the odd moral deficiency made itself so conscpicuous in the Jews would leave them as soon as they were permitted to move freely in a moral community. He drives the points further that this fond expectation has been disappointed by the actual facts: The Jews, with their insensitivity for higher moral values, will invariably drag the rest of the community down to their own level, whenever they are permitted full-scope of their baneful activity. Stoltheim goes even further to add that the same presumptions have shown itself to be false in countries where Jews have enjoyed unrestricted freedom for centuries. Such examples are England, the United States, the Netherlands, and France, where they possessed complete civic rights since the of the end of the 18th century, and are now the undisputed masters. Their nature has not altered on hair-breadth.
In page 148 of the book, Sombart spoke in the highest terms of a certain Jewess by the name “Gluck von Hameln,” who, lived from 1645 to 1724, and wrote down her own biography. Despite his praise for the Jewess, Sombart added one significant remark about Hamelm: “All the aspirations and endeavors, all the thoughts and feelings centered themselves on money. For the whole 313 page of her memoirs, she speaks of nothing else but money and of riches.”
The Jews substitute cunning in place of idealism, in which so conspicuously lacking, and to compensate for his deficiency in moral feeling and in deep instincts, by a subtle understanding. The intellect, does not belong to the higher spiritual functions; it forms a poor substitute for the deeper spiritual forces, which are wanting, for the feeling and perceiving discernment of things and connections between things. Just as the Jews attempts in the economic life to substitute the mere possession of money for the ability to work and create, in which is deficient, so does he attempt to conceal his lack of deeper, spiritual capacity by a veneer of sham culture.
In page 152, the second-to-last page of the chapter, Stoltheim explains the Jews know a way to prevent unfortunate non-Jews from taking their money elsewhere by binding the latter over in a legal agreement, to assign the procedures of their labor to them for a long time in advance. The “Hire purchase” system is therefore a particular and valuable link in the chain of business operations, by which the Jews suck up the money (from the non-Jews) in circulation.
With all the evidence above, I have proven why trade should be abolished and the Jews should be out of business and capitalism should be destroyed. This, and everything else written in the book is the same thing happening to the world as it has been centuries ago.
I will now add a conclusive quote before I end this:
“We, the humans, have screwed up badly by befriending the Jews, a race who sees us as enemies and strangers. The communities fell in love with the impression that the Jews, who physically resemble humans, can be productive members of society. Little did we know, the Jews had other ideas that certainly didn’t involve cooperation for altruistic reasons. Because of this mistake, humanity is impoverished and the global economy is screwed up beyond all hope, all thanks to the Jews’ long history of one industry that was supposed to prevent theft.”
With this, I now conclude this two-parter. I will post again some time.