At all events, these occasions slowly made me acquainted with the man and the movement, which in those days guided Vienna's destinies: Dr. Karl Lueger I and the Christian Social Party.
When I arrived in Vienna, I was hostile to both of them.
The man and the movement seemed 'reactionary' in my eyes.
My common sense of justice, however, forced me to change this judgment in proportion as I had occasion to become acquainted with the man and his work; and slowly my fair judgment turned to unconcealed admiration. Today, more than ever, I regard this man as the greatest German mayor of all times.
How many of my basic principles were upset by this change in my attitude toward the Christian Social movement!
My views with regard to anti-Semitism thus succumbed to the passage of time, and this was my greatest transformation of all.
It cost me the greatest inner soul struggles, and only after months of battle between my reason and my sentiments did my reason begin to emerge victorious. Two years later, my sentiment had followed my reason, and from then on became its most loyal guardian and sentinel.
At the time of this bitter struggle between spiritual education and cold reason, the visual instruction of the Vienna streets had performed invaluable services. There came a time when I no longer, as in the first days, wandered blindly through the mighty city; now with open eyes I saw not only the buildings but also the people.
Once, as I was strolling through the Inner City, I suddenly encountered an apparition in a black caftan and black hair locks. Is this a Jew? was my first thought.
For, to be sure, they had not looked like that in Linz. I observed the man furtively and cautiously, but the longer I stared at this foreign face, scrutinizing feature for feature, the more my first question assumed a new form:
Is this a German?
As always in such cases, I now began to try to relieve my doubts by books. For a few hellers I bought the first antiSemitic pamphlets of my life. Unfortunately, they all proceeded from the supposition that in principle the reader knew or even understood the Jewish question to a certain degree. Besides, the tone for the most part was such that doubts again arose in me, due in part to the dull and amazingly unscientific arguments favoring the thesis.
I relapsed for weeks at a time, once even for months.
The whole thing seemed to me so monstrous, the accusations so boundless, that, tormented by the fear of doing injustice, I again became anxious and uncertain.
Yet I could no longer very well doubt that the objects of my study were not Germans of a special religion, but a people in themselves; for since I had begun to concern myself with this question and to take cognizance of the Jews, Vienna appeared to me in a different light than before. Wherever I went, I began to see Jews, and the more I saw, the more sharply they became distinguished in my eyes from the rest of humanity. Particularly the Inner City and the districts north of the Danube Canal swarmed with a people which even outwardly had lost all resemblance to Germans.
And whatever doubts I may still have nourished were finally dispelled by the attitude of a portion of the Jews themselves.
Among them there was a great movement, quite extensive in Vienna, which came out sharply in confirmation of the national character of the Jews: this was the Zionists.
It looked to be sure, as though only a part of the Jews approved this viewpoint, while the great majority condemned and inwardly rejected such a formulation. But when examined more closely, this appearance dissolved itself into an unsavory vapor of pretexts advanced for mere reasons of expedience, not to say lies. For the so-called liberal Jews did not reject the Zionists as non-Jews, but only as Jews with an impractical, perhaps even dangerous, way of publicly avowing their Jewishness.
Intrinsically they remained unalterably of one piece.
In a short time this apparent struggle between Zionistic and liberal Jews disgusted me; for it was false through and through, founded on lies and scarcely in keeping with the moral elevation and purity always claimed by this people.
The cleanliness of this people, moral and otherwise, I must say, is a point in itself. By their very exterior you could tell that these were no lovers of water, and, to your distress, you often knew it with your eyes closed. Later I often grew sick to my stomach from the smell of these caftan-wearers. Added to this, there was their unclean dress and their generally unheroic appearance.
All this could scarcely be called very attractive; but it became positively repulsive when, in addition to their physical uncleanliness, you discovered the moral stains on this 'chosen people.'
In a short time I was made more thoughtful than ever by my slowly rising insight into the type of activity carried on by the Jews in certain fields.
Was there any form of filth or profligacy, particularly in cultural life, without at least one Jew involved in it?
If you cut even cautiously into such an abscess, you found, like a maggot in a rotting body, often dazzled by the sudden light-a kike!
What had to be reckoned heavily against the Jews in my eyes was when I became acquainted with their activity in the press, art, literature, and the theater. All the unctuous reassurances helped little or nothing It sufficed to look at a billboard, to study the names of the men behind the horrible trash they advertised, to make you hard for a long time to come. This was pestilence, spiritual pestilence, worse than the Black Death of olden times, and the people was being infected with it! It goes without saying that the lower the intellectual level of one of these art manufacturers, the more unlimited his fertility will be, and the scoundrel ends up like a garbage separator, splashing his filth in the face of humanity. And bear in mind that there is no limit to their number; bear in mind that for one Goethe Nature easily can foist on the world ten thousand of these scribblers who poison men's souls like germ-carriers of the worse sort, on their fellow men.
It was terrible, but not to be overlooked, that precisely the Jew, in tremendous numbers, seemed chosen by Nature for this shameful calling.
Is this why the Jews are called the 'chosen people'?
I now began to examine carefully the names of all the creators of unclean products in public artistic life. The result was less and less favorable for my previous attitude toward the Jews. Regardless how my sentiment might resists my reason was forced to draw its conclusions.
The fact that nine tenths of all literary filth, artistic trash, and theatrical idiocy can be set to the account of a people, constituting hardly one hundredth of all the country's inhabitants, could simply not be tanked away; it was the plain truth.
And I now began to examine my beloved 'world press' from this point of view.
And the deeper I probed, the more the object of my former admiration shriveled. The style became more and more unbearable; I could not help rejecting the content as inwardly shallow and banal; the objectivity of exposition now seemed to me more akin to lies than honest truth; and the writers were-Jews.
A thousand things which I had hardly seen before now struck my notice, and others, which had previously given me food for thought, I now learned to grasp and understand.
I now saw the liberal attitude of this press in a different light; the lofty tone in which it answered attacks and its method of I killing them with silence now revealed itself to me as a trick as clever as it was treacherous; the transfigured raptures of their theatrical critics were always directed at Jewish writers, and their disapproval never struck anyone but Germans. The gentle pinpricks against William II revealed its methods by their persistency, and so did its commendation of French culture and civilization. The trashy content of the short story now appeared to me | as outright indecency, and in the language I detected the accents 0 of a foreign people; the sense of the whole thing was so obviously hostile to Germanism that this could only have been intentional.
But who had an interest in this?
Was all this a mere accident?
Gradually I became uncertain.
The development was accelerated by insights which I gained into a number of other matters. I am referring to the general view of 1. ethics and morals which was quite openly exhibited by a large part of the Jews, and the practical application of which could be seen.
Here again the streets provided an object lesson of a sort which was sometimes positively evil.
The relation of the Jews to prostitution and, even more, to the white-slave traffic, could be studied in Vienna as perhaps in no other city of Western Europe, with the possible exception of the southern French ports. If you walked at night through the streets and alleys of Leopoldstadt at every step you witnessed proceedings which remained concealed from the majority of the German people until the War gave the soldiers on the eastern front occasion to see similar things, or, better expressed, forced them to see them.
When thus for the first time I recognized the Jew as the cold-hearted, shameless, and calculating director of this revolting vice traffic in the scum of the big city, a cold shudder ran down my back.
But then a flame flared up within me. I no longer avoided discussion of the Jewish question; no, now I sought it. And when I learned to look for the Jew in all branches of cultural and artistic life and its various manifestations, I suddenly encountered him in a place where I would least have expected to find him.
When I recognized the Jew as the leader of the Social Democracy, the scales dropped from my eyes. A long soul struggle had reached its conclusion.
Even in my daily relations with my fellow workers, I observed the amazing adaptability with which they adopted different positions on the same question, sometimes within an interval of a few days, sometimes in only a few hours. It was hard for me to understand how people who, when spoken to alone, possessed some sensible opinions, suddenly lost them as soon as they came under the influence of the masses. It was often enough to make one despair. When, after hours of argument, I was convinced that now at last I had broken the ice or cleared up some absurdity, and was beginning to rejoice at my success, on the next day to my disgust I had to begin all over again; it had all been in vain. Like an eternal pendulum their opinions seemed to swing back again and again to the old madness.
All this I could understand: that they were dissatisfied with their lot and cursed the Fate which often struck them so harshly; that they hated the employers who seemed to them the heartless bailiffs of Fate; that they cursed the authorities who in their eyes were without feeling for their situation; that they demonstrated against food prices and carried their demands into the streets: this much could be understood without recourse to reason. But what inevitably remained incomprehensible was the boundless hatred they heaped upon their own nationality, despising its greatness, besmirching its history, and dragging its great men into the gutter.
This struggle against their own species, their own clan, their own homeland, was as senseless as it was incomprehensible. It was unnatural.
It was possible to cure them temporarily of this vice, but only for days or at most weeks. If later you met the man you thought you had converted, he was just the same as before.
His old unnatural state had regained full possession of him.
I gradually became aware that the Social Democratic press was directed predominantly by Jews; yet I did not attribute any special significance to this circumstance, since conditions were exactly the same in the other papers. Yet one fact seemed conspicuous: there was not one paper with Jews working on it which could have been regarded as truly national according to my education and way of thinking.
I swallowed my disgust and tried to read this type of Marxist press production, but my revulsion became so unlimited in so doing that I endeavored to become more closely acquainted with the men who manufactured these compendiums of knavery.
From the publisher down, they were all Jews.
I took all the Social Democratic pamphlets I could lay hands on and sought the names of their authors: Jews. I noted the names of the leaders; by far the greatest part were likewise members of the 'chosen people,' whether they were representatives in the Reichsrat or trade-union secretaries, the heads of organizations or street agitators. It was always the same gruesome picture. The names of the Austerlitzes, Davids, Adlers, Ellenbogens, etc., will remain forever graven in my memory. One thing had grown dear to me: the party with whose petty representatives I had been carrying on the most violent struggle for months was, as to leadership, almost exclusively in the hands of a foreign people; for, to my deep and joyful satisfaction, I had at last come to the conclusion that the Jew was no German.
Only now did I become thoroughly acquainted with the seducer of our people.
A single year of my sojourn in Vienna had sufficed to imbue me with the conviction that no worker could be so stubborn that he would not in the end succumb to better knowledge and better explanations. Slowly I had become an expert in their own doctrine and used it as a weapon in the struggle for my own profound conviction.
Success almost always favored my side.
The great masses could be saved, if only with the gravest sacrifice in time and patience.
But a Jew could never be parted from his opinions.
At that time I was still childish enough to try to make the madness of their doctrine clear to them; in my little circle I talked my tongue sore and my throat hoarse, thinking I would inevitably succeed in convincing them how ruinous their Marxist madness was; but what I accomplished was often the opposite. It seemed as though their increased understanding of the destructive effects of Social Democratic theories and their results only reinforced their determination.
The more I argued with them, the better I came to know their dialectic. First they counted on the stupidity of their adversary, and then, when there was no other way out, they themselves simply played stupid. If all this didn't help, they pretended not to understand, or, if challenged, they changed the subject in a hurry, quoted platitudes which, if you accepted them, they immediately related to entirely different matters, and then, if again attacked, gave ground and pretended not to know exactly what you were talking about. Whenever you tried to attack one of these apostles, your hand closed on a jelly-like slime which divided up and poured through your fingers, but in the next moment collected again. But if you really struck one of these fellows so telling a blow that, observed by the audience, he couldn't help but agree, and if you believed that this had taken you at least one step forward, your amazement was great the next day. The Jew had not the slightest recollection of the day before, he rattled off his same old nonsense as though nothing at all had happened, and, if indignantly challenged, affected amazement; he couldn't remember a thing, except that he had proved the correctness of his assertions the previous day.
Sometimes I stood there thunderstruck.
I didn't know what to be more amazed at: the agility of their tongues or their virtuosity at lying.
Gradually I began to hate them.
All this had but one good side: that in proportion as the real leaders or at least the disseminators of Social Democracy came within my vision, my love for my people inevitably grew. For who, in view of the diabolical craftiness of these seducers, could damn the luckless victims? How hard it was, even for me, to get the better of thus race of dialectical liars ! And how futile was such success in dealing with people who twist the truth in your mouth who without so much as a blush disavow the word they have just spoken, and in the very next minute take credit for it after all.
No. The better acquainted I became with the Jew, the more forgiving I inevitably became toward the worker. In my eyes the gravest fault was no longer with him, but with all those who did not regard it as worth the trouble to have mercy on him, with iron righteousness giving the son of the people his just deserts, and standing the seducer and corrupter up against the wall.
Inspired by the experience of daily life, I now began to track down the sources of the Marxist doctrine. Its effects had become clear to me in individual cases; each day its success was apparent to my attentive eyes, and, with some exercise of my imagination, I was able to picture the consequences. The only remaining question was whether the result of their action in its ultimate form had existed in the mind's eye of the creators, or whether they themselves were the victims of an error.
I felt that both were possible.
In the one case it was the duty of every thinking man to force himself to the forefront of the ilI-starred movement, thus perhaps averting catastrophe; in the other, however, the original founders of this plague of the nations must have been veritable devils- for only in the brain of a monster-not that of a man-could the plan of an organization assume form and meaning, whose activity must ultimately result in the collapse of human civilization and the consequent devastation of the world.
In this case the only remaining hope was struggle, struggle with all the weapons which the human spirit, reason, and will can devise, regardless on which side of the scale Fate should lay its blessing.
Thus I began to make myself familiar with the founders of this doctrine, in order to study the foundations of the movement. If I reached my goal more quickly than at first I had perhaps ventured to believe, it was thanks to my newly acquired, though at that time not very profound, knowledge of the Jewish question. This alone enabled me to draw a practical comparison between the reality and the theoretical flim-flam of the founding fathers of Social Democracy, since it taught me to understand the language of the Jewish people, who speak in order to conceal or at least to veil their thoughts; their real aim is not therefore to be found in the lines themselves, but slumbers well concealed between them.
For or me this was the time of the greatest spiritual upheaval I have ever had to go through.
I had ceased to be a weak-kneed cosmopolitan and become an anti-Semite.
Just once more-and this was the last time-fearful, oppressive thoughts came to me in profound anguish.
When over long periods of human history I scrutinized the activity of the Jewish people, suddenly there rose up in me the fearful question whether inscrutable Destiny, perhaps Or reasons unknown to us poor mortals, did not with eternal and immutable resolve, desire the final victory of this little nation.
Was it possible that the earth had been promised as a reward to this people which lives only for this earth?
Have we an objective right to struggle for our self-preservation, or is this justified only subjectively within ourselves?
As I delved more deeply into the teachings of Marxism and thus in tranquil clarity submitted the deeds of the Jewish people to contemplation, Fate itself gave me its answer.
The Jewish doctrine of Marxism rejects the aristocratic principle of Nature and replaces the eternal privilege of power and strength by the mass of numbers and their dead weight. Thus it denies the value of personality in man, contests the significance of nationality and race, and thereby withdraws from humanity the premise of its existence and its culture. As a foundation of the universe, this doctrine would bring about the end of any order intellectually conceivable to man. And as, in this greatest of ail recognizable organisms, the result of an application of such a law could only be chaos, on earth it could only be destruction for the inhabitants of this planet.
If, with the help of his Marxist creed, the Jew is victorious over the other peoples of the world, his crown will be the funeral wreath of humanity and this planet will, as it did thousands l of years ago, move through the ether devoid of men.
Eternal Nature inexorably avenges the infringement of her commands.
Hence today I believe that I am acting in accordance with the will of the Almighty Creator: by defending myself against the Jew, I am fighting for the work of the Lord.
