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Archive for January, 2015

 

 

 

Jews Must Live

 

Jews Must Live  080

Part 12

 

by Samuel Roth

 

 

Jews Must Live — Originally published in 1934 (New York: The Golden Hind Press, Inc.), 319 pp. First reprinted in 1964, but with 5 chapters mysteriously taken out and with further abridgment of text in chapter IV. I’m not aware of a full reprint ever being done. As far as I know, the version presented below, proofread from an original 1st edition, is the only complete and accurate version of Jews Must Live available on the Web. -JR 7/9/2005

http://www.jrbooksonline.com/roth.htm

JEWS MUST LIVE

AN ACCOUNT OF THE PERSECUTION OF THE WORLD BY ISRAEL ON ALL THE FRONTIERS OF CIVILIZATION
ILLUSTRATED BY JOHN CONRAD

 

 

 

ABOUT THE AUTHOR

 

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About the author: Polish-born Jew Samuel Roth (1893 – 1974) emigrated to America with his family at the age of four. By the 1920s he was an established poet, with his work published in some major literary outlets.

At the same time, he began publishing erotica, most famously a pirated version of D. H. Lawrence’s Lady Chatterly’s Lover, which, although tame by present-day standards, landed Roth in jail on pornography charges.

Later, he began publishing real pornography and was repeatedly arrested and jailed, eventually serving around nine years behind bars all told.

His last great court case, which took place in 1957 (Roth . United States, 354 U.S. 476), redefined the Constitutional test for determining what constitutes obscene material unprotected by the First Amendment and became a template for liberalizing First Amendment decisions of the 1960s.

 

Written by one America’s most famous Jewish pornographer, this work provides a shocking and insightful account of Jewish attitudes towards Gentiles.

Samuel Roth first embraced Judaism and Zionism, but later blamed other Jews for his financial and legal troubles — which landed him in jail. He became so embittered with his treatment at the hands of his co-religionists that he wrote this book which he said exposed their underhanded dealings with the Gentile world.

The engrossing narrative starts with the origin of Jewish behavior, which Roth identifies as coming from the Old Testament/Talmud. Using specific examples (such as the Jewish patriarch Abraham’s pimping of his wife Sarah to blackmail neighboring Gentile tribes into handing over their possessions). Roth claims that such behavioral patterns are repeated to the present day.

This behavior, Roth says, is founded in a Jewish belief that all the world’s possessions belong to them by divine right. He then discusses the effect of Jews in law, media, medicine, prostitution, literature, arts, and much more. Also included is a fascinating section on the vow-breaking Kol Nidre prayer.

Roth also includes detailed sections on his own experience at being swindled, and concludes that ant-semitism is always the a reaction to Jewish behavior, and not the product of some irrational disposition on the part of the Gentile, as is so often claimed.

He explains his position in this way: “I don’t think I ever shared the Jewish contempt for the goyim, which is part and parcel of all Jewish psychology.”

http://www.jrbooksonline.com/roth.htm

Chapters II, III, XIII, XVI and XVII are completely missing from the 1964 “re-published” edition.

We can only speculate as to why these chapters were taken out. The first two may have been “offensive” to “traditional” Christian types (to include the text missing from ch. IV), but the rest remains a mystery. “The Life and Death of William Faro” gets to the whole purpose of the book: that fellow Jews had cheated Roth, who wrote the book (exposing Jewish practices) in retaliation. “Farewell to Judas” is an interesting account of his adventures aboard a cruise ship, during which Roth found his true self, while the Appendix includes two rare literary works: “The Jew”, originally an article in Voltaire’s Dictionnaire Philosophique but expurgated from most editions, and a full English translation of Heinrich Heine’s “Disputation”. Incidentally, “Disputation” is referred to in “Bolshevism from Moses to Lenin”, f/n 67 (f/n 70, 1999 ed.).

Note: The expurgation of Roth’s book is mentioned by Dr. Revilo P. Oliver in his essay “The Enemy of Our Enemies”, Part II, f/n 29 and 70.

 

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A Roth “mug shot”

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Testifying before a Senate subcommittee. [Text: Samuel Roth, a publisher of erotic and nudist books, in United Sates Court House, Foley Square, where he appeared yesterday before the Senate subcommittee investigating juvenile delinquency.]

The next time you read about a particularly bloody pogrom and pause to wonder how Christians, dedicated to a religion of mercy, can exercise so much brutality against the Jews, remember that the Jew wheedles all the mercy out of his neighbors in the ordinary course of business. He lies and cheats until he is caught. When caught, instead of accepting punishment, he moans and tears his hair, invokes the sores of ancestors in their graves and living relations at the point of death in hospitals, until the wronged gentile, nauseated, lets him go. Then, thumbing his nose at the gentile behind his back, the Jew goes about his business the same way, lying and cheating now doubly to make up for lost time. A pogrom is usually the climax of years of such relentless goading. Do you wonder that when the final reckoning comes the gentile is absolutely merciless?

— Samuel Roth, Jews Must Live, Ch. XIII, p. 206, f/n 31 [expurgated chapter]

 

 

Jews Must Live  078

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Copyright, 1934

by

THE GOLDEN HIND PRESS, INC

Dedication:

“TO THE FIRST GENERATION OF JEWS THAT WILL LEARN HOW TO PRONOUNCE MY NAME SOFTLY”

 

 

 

CONTENTS

I        PROLOGUE: THE GENESIS OF JEW-HATRED 11

II      THE JEW-HATRED OF GENESIS* 25

III    IS MONOTHEISM A PURELY JEWISH CONCEPTION?* 41

IV    JEW-HATRED AS A NATURAL INSTINCT 55

V.     LEOLOM TICKACH: ALWAYS TAKE 69

VI    THE BRINGING-UP OF THE LITTLE JEW 85

VII   WHAT HAVE THE JEWS CONTRIBUTED TO AMERICAN CULTURE? 99

VIII  THE JEW IN BUSINESS 111

IX    JUDAISM IS NOT A MISFORTUNE TO THE JEWS ALONE 127

X      THE JEW AS A LAWYER 143

XI    THE JEW AS A PHYSICIAN 161

XII   THE JEW AND THE LAND 175

XIII THE LIFE AND DEATH OF WILLIAM FARO* 189

XIV  THE JEWS, THE THEATRE AND THE WOMAN MARKET 223

XV    THE RAPE OF LAKEWOOD, LONG BRANCH AND ATLANTIC CITY 239

XVI   FAREWELL TO JUDAS* 255

XVII  APPENDIX: DO JEWS EMIT A PECULIAR ODOR?* 289

 

* Chapters missing from the 1964 “re-published” edition.

 

 Jews Must Live -Part 12 image

 

Chapter XII

 

 

THE JEW AND THE LAND

 

The Jew is a gypsy with a weakness for real estate.

The very first promise the Lord made to Abraham was a promise of land: land already occupied and the lawful property of the peoples who had fertilized it. Genesis and Exodus are crowded with specific references to the many peoples who lived in the land of promise before the birth of Abraham, and before its fierce invasion by the seed of Abraham under Joshua. At no time in the narrative is the matter of the titles of these ancient proprietors of Canaan brought into question. But the most microscopic study of the texts reveals not even the hint of a plan by which, when the Jews were to possess the land, the title to it was to pass legitimately to them. There was no offer made for outright purchase, such as Abraham himself had made for the burial ground of Machpelah. No offer of a periodic lease either. It was deemed sufficient to repeat the oral legend that the Lord had promised the land to Abraham, Isaac, Jacob and their posterity, forever. On this slender pretense (which reminds one of the extraordinary reason given by Norman William to his home-legislators for invading England) the Jews marched into Palestine, slaughtered most of its inhabitants, and proceeded to make a pig-stye of the whole country.

Suppose the records of this first great conquest of Israel were not as detailed and as indisputable as they are? Would there not be an inclination on the part of the more civilized Jews of our day to dispute that it really happened? Instead of adopting the story as sacred scripture, I conceive that Jews might even have advanced the theory that it was nothing but a false series of accusations, the ancient world’s peculiar contribution in advance to anti-Semitism. But the Jewish history, that to throw doubt on the Jewish Conquest of Palestine would shake the world’s belief in our very identity as a race and as a nation. That’s why, instead of trying to deny the shameless story, the Jews are trying to re-enact it — in a more modern and more moderate setting.

I began by saying that we Jews have a weakness for real estate. I mean real estate as distinguished from land. People with a love of land are anxious to work it. They have a passion not only to live on the soil but pierce it and fructify it. But, as I have already shown, the Old Testament is a solemn testimony of the Jewish People’s hatred of work — particularly agricultural. In the wilderness, on their march to conquest, God had to practically rain food down on the Jews in order to keep them going. A hundred times, under the reluctant leadership of Moses who must have hated them bitterly, they refused to take another step forward. And the Lord, in order to get them to go on, to save the sweet breath of the desert, was compelled to promise them that their labors would be at an end on reaching the Promised Land, where the cities were already built for them, the vineyards planted and ready to nourish them.

Jewish historians and apologists make a hue and cry about the Jews having been barred everywhere from the ownership of land, during the Middle Ages, and even in some countries in the modern world. They would have you believe that the Jew’s extraordinarily repugnant ghetto character is not the result of an inner evolution from a bad kernel but the result of hostile, frustrating outside forces that have molded him into the terrible anomaly he presents before the world today so that he is the blighted flowering of a fine sowing.

This is not true. The Jews did not seize the opportunity offered them by Edward I, to rent English land and till it. Nor have they seized opportunities in England and in America in our own time. [29] The reason why? Jews know only one use for the ownership of land — or of anything. Speculation. And there you have the real reason why the Christian world is so reluctant to permit the Jews to buy land; and why, as I write these words, Arabians are marching through the streets of Jerusalem protesting against the English government’s threat to allow Jews even more freedom of movement than they already enjoy in Palestine.

________________

[29] It will be objected, that there is quite a population of Jewish farmers in the United States. Most of them were taken from Russia by Israel Zangwill’s ITO and placed on farms which they promptly turned into summer boarding houses. Tilling the soil and living by its labor is still strange to the habits of life of the modern Jew.

 

 

In the things in which the gentile world does not mind speculation it has allowed the Jew every liberty of enterprise. In those few things, however, in which the prejudices are against speculation, it has restricted the Jew decisively and sometimes violently. Now I have no set opinion on whether speculation is good or not for the welfare of society. But I do recognize that there is an indefensible evil in the speculation of land. Let me illustrate.

I am the owner of a precious robe. One day, finding myself in need of money, I sell this robe. I care not who buys it from me or to whom the purchaser will eventually resell it, precious as may be the memories the robe holds for me. Suppose, as in its multiple career of sale and re-sale, it should came about that it falls into the possession of a Satzkin? I might even be so unfortunate as to see it beloused over his cankerous shoulders, yet I wouldn’t care. I have sold the robe, and therefore I am through with it. On the other hand, I own a piece of land next to the land on which I have built my own house. Suppose under the same need of money, I sold this piece of land to a fellow Jew? Might I not awake some morning, and, looking out of my window for a glimpse of the bright sky, find by the agency of a hateful face seen through glass, that the new house built on the land next to mine, belonged to such a Satzkin? Do you now see my point? Is it not apparent to you that my whole life might thereby be made quite unbearable for me?

That is only one of the reasons why the world is reluctant to permit Jews to own property. Civilized people attach a certain mild sanctity to the ownership of land — a sanctity the Jew can be depended upon to violate every time.

So that when the Jewish apologist whines:

If we had not been forbidden the ownership of land during the Middle Ages we would not today be a nation of idlers,” he lies in his throat.

We were a nation of idlers to begin with. Our sole interest in land has always been in its speculative value as a turnover.

But about fifty years ago a miracle took place in Israel. Almost a generation before the birth of political Zionism, a group of Russian-Jewish students left their homes, families and prospects of a future, to wander on foot to Palestine, to till the soil there, and so spend out the juices of their natural lives. Two powerful forces moved these marvelous young men on this momentous march of despair: the persecution of the Czar’s government from without, and the sight of the awful depravity of their own people from within. It was given to them to realize, in a flash of unhappy inspiration, that no matter what happened to the world or to themselves, they were lost. It was futile for them to hope to reconcile themselves with the insane whims of the Imperial Russian government as with the slovenly and degrading conduct of the real Jewish world into which they had been born. Traditionally, Palestine was the only Jewish home they knew of. So, without consulting national or personal wisdom, they set out on their unprecedented journey. There was not even a glimmering of personal ambition in what they did, or of a political vision. They were going to Palestine to work with their hands and die. They were the Halutzim.

I have before me a Hebrew book entitled Yizkor which is a simple memorial to the poor Halutzim whom I hesitate to call Jews. Were they really Jews? I hardly know. But I will stake the immortality of my soul that they were amongst the most beautiful people on the face of the earth. I see them starting out of their humble homes with just enough money to purchase them water and crusts of bread on the unfriendly highways. Certainly they do not take along with them money with which to buy favors. When they reach Palestine they approach the land as did Jehudah Halevy, four centuries before them, on their hands and knees. All they ask of the Turkish masters of the land is the freedom to till the wretched centuries-neglected soil alongside of the poor Arabs. The Turks offered them little real opposition. Even the Arabs, distrustful of everything else in an apparently treacherous world, learned to like them.

Poor Halutzim and their vain vision of life of peace! They thought that by escaping from the Ghetto into Palestine they had got away from the meanness of the Ghetto, and there it was in full bloom before them in the Jewish Quarter of the city of David.

Before the coming of the Halutzim the only Jews in Jerusalem were the charity (Halukah) Jews, who lived by a special fund collected from the boxes posted on the doors of the Jews in Russia and in Poland. The intention of this charity was, while the law made it possible, to preserve a Jewish population in Palestine — as a reminder to the world whom the land really belonged to. Much money was brought into Palestine yearly from these tin boxes, but the charity Jews added to this source of income by soliciting alms at the Wailing Wall. So ugly was the sight that Sir Moses Montefiore, on his visit to Jerusalem, was moved to protest. They seemed to him, he said quite plainly, no more than a degraded set of paupers. He was instrumental in building for them schools and houses and a mill outside of the city near Birkel-El-Sulta, or Lower Pool of Sihon, but the poor wretches were too lazy to take advantage of the opportunity and it all went to ruin. The Halutzim knew when they started out that there were Jews in Jerusalem. But it had never occurred to them that they would be even lower in the scale of civilization than the Jews they had run away from.

Those old Jerusalem parasites hated the Halutzim, and they had two very substantial reasons for hating them. In the first place, the Halutzim refused point-blank to subscribe to the synagogue and its rigid procedure. And in the second place, those outrageously independent young fellows actually worked, and with their bare hands. Such a thing had never been heard of among Jews. It would certainly never do to let the goyim see. What evil might not fall on themselves if the Turks and Arabs, by observing the Halutzim, got the grotesque idea that Jews might be expected to work like other people. As a consequence the charity Jews conspired against the poor unsuspecting Halutzim. They told the Turks that the poverty of the Halutzim was only a cleaver disguise. The Halutzim were the agents of European Jewish bankers who had their eyes on the ownership of Palestine. The first step in their program was to organize the Arabs against their ruler. The Arabs, on the other hand, were led to believe that the Halutzim were really spies in the pay of the Turks, so that every movement of theirs might be noted and suppressed. Otherwise, how was it that the Turks treated them with so much more consideration than they had ever before extended to foreigners? The result of this bit of Jewish scheming was that the bones of many poor Halutz prematurely whitened the Arabian desert because of death by sudden violence.

The movement of the Halutzim grew. Once they had settled themselves on the legendary Jewish soil, they wrote back to their friends and relatives in Russia:

The soil here is hard and bitter. The Jews one sees in Jerusalem are even shabbier than those to be found in the kremlach of Minsk and Lemberg. But it’s a lovely thing to have land that you can till even if three quarters of the land is desert. What a relief, after centuries of Goluty, not to have to barter and hawk. . . . For whether it is in the market place or in the court room the business of a Jew is to barter and to hawk. . . . It is beautiful here by comparison. . . .

And so more and more young Jews wandered out of Russia and Poland on this extraordinary pilgrimage of labor.

Meanwhile Jews all over the world, but particularly in Eastern Europe, began to organize societies called Chovevi Zion meaning Lover of Zion. The Lovers of Zion were a direct offshoot of the passion of the Halutzim, but it was not the passion of a pure heart, it was the old lustful bestiality with which Joshua had laid waste Canaan. The Jewish passion for real estate was reasserting itself in the modern world. The Lovers of Zion had no economic or political program: they were actuated by an undirected lusting after land. It was not through these mean little people that political Zionism came into being. Theodore Herzl, whose pamphlet Der Judenstaat created the Zionist movement, was in body and in heart like one of these Halutzim of whose very existence he did not become aware until he found himself, overnight, the new leader of the Jews.

History will always speak of Theodore Herzl with love and respect. He was a Jew whose life mingled easily with the life of the gay sophisticated people of Vienna, the city of his birth. He was a handsome man, a witty conversationalist, and the most brilliant journalist in Central Europe. The Dreyfus affair recalled him to the fact that he was a Jew. In Paris, whither the Neue Freue Presse had sent him to report the Affair, he saw the most humiliating posters ridiculing Jews, displayed in shop windows. He heard Parisians marching through the streets crying Death to the Jews. He came to a very simple conclusion. If we are so hopelessly offensive to the world, he pleaded, why should we continue to impose ourselves on it? Let us go somewhere (he did not, in the beginning specify Palestine) where we may build up a world of our own.

The First Zionist Congress, of which he was the natural leader, settled on Palestine as the land. But Herzl was studying his Jewish history, and he was learning very quickly about the Jewish People and Jewish methods from direct observation. This was not going to be another blind, violent grab as Joshua had engineered before him, he determined. He set down before the Jewish People two unalterable conditions under which he would lead them:

1. The Jewish homeland must be legally secured and legally assured.

2. No individual Jew must be allowed to own land, so as to be able to sell it. All land in Palestine was to be purchased from the Arabs from a common national fund and remain the property of the whole people for all time.

Herzl was probably the first honest Jew in the public life of the world in two thousand years. From the moment he became known to the general Jewish masses Herzl was transformed into a living Jewish legend beloved by the extensive communities of his people all over the world but secretly hated by every individual leader of Jews — except, of course, Zangwill, the good Zangwill as Herzl always referred to him. Here was the rarest of all terrestrial things, a Jew without the itch for money or real estate. A Jew who worked all day for Zion and spent his nights writing for the Viennese press, as a means of making his livelihood, for he not only refused to accept money for his work as a Jewish leader, he insisted on being the first contributor to every fund that was created for Jews. A Jew who, offered by Colonel Pond fifty thousand dollars for a ten weeks tour of America, replied that he could not sell the ideas of the Jewish People.

An irresistible leader was Herzl. There was nothing for Jews to do but follow where he led. The Rothschilds yielded to his every whim. The Baron of Hirsch, that obdurate old man, listened to Herzl wonderingly and affectionately. Even the goyim yielded to his spell: the memoirs of Kaiser, Sultan, King and Pope praise the sweet honesty of the man. Yes, even the yellow little Satzkin followed him. (Does it make much difference whether you pronounce the name Satzkin or Ussischkin?) They followed him, but true to their deeper natures they kept up a dismal yelping at his heels. Their evil faces, by showing themselves before him from morning till night, constantly reminded him of the meanness of his burden. I know what it is to look at the face of one Satzkin. Herzl had to look at hundreds, thousands of them. Herzl was not physically delicate. As the leader of any other people he would have lived to be a hundred. At the head of a nation of Satzkin he was doomed. After seven Jewish Congresses, they broke his heart. In 1904, when he died, there was practically nothing left of Herzl to bury in the cemetery of his beloved Vienna. The Satzkins had eaten him alive.

The death of Herzl doomed the Palestine of the Halutzim. Under the guise of honoring their dead leader’s memory, at first they began purchasing land individually and in groups. After a while they even abandoned creating pretexts for their purchases. And buying land in Palestine became a race between Jewish investors and the Jewish National Fund which was practically paralyzed into inactivity. Until today Palestine is not the land conceived in the heart of Herzl but another evil concoction of the Ghetto.

William Zuckerman, a correspondent for the Jewish Morgen Journal, creates in a recent issue of Harper’s Magazine a devastating picture of what is happening today in Palestine. It has become a center of speculation such as the Jews have never created anywhere else in the world before. Every day new businesses are being opened and machinery is being installed. It would seem that every Jewish businessman in Poland is planning to move his business from Poland to Palestine. That they are practically uprooting themselves in one land without the certainty of being ever able to take root again in the other, doesn’t seem to bother them at all. It is the old gypsy with a weakness for real estate on the move again.

Several kinds of booms are taking place at the same time. There is, for instance, a building boom. Wherever there is an empty lot an empty house springs up overnight. Not that there are people waiting to occupy these houses. It is just that Jews who were accustomed to speculating in Warsaw, in Vienna and in London are trying their luck with speculating in Jerusalem. Another speculation is in orange-groves, not restricted to Palestine. All over Europe and even in America, where we have become a trifle suspicious of manufactured booms, Jews float orange-grove companies in which stocks and shares are sold.

It was bad enough when the old charity Jews confounded the Palestinian landscape. But there was one comfort, with the charity Jews. A charity Jew could only live a certain length of time, when he died there was nothing left of him, he left no heir. The new Jews who have come to exploit Palestine are just as mean as the charity Jews, probably meaner. But they bring their wives with them, and, what is terrible, reproduce their kind.

Already on arriving in Tel-Aviv,” writes Mr. Zuckerman, who apparently was an eye witness, “one is surrounded by a swarm of brokers, real estate sharks, business entrepreneurs, high pressure salesmen, money lenders, usurers, and speculators of every kind, each offering a new business venture, each outbidding and denouncing his competitor, each greedily seeking to grab a commission and to snatch a share of the wealth which he did nothing to produce.”

Was it not,” inquires Mr. Zuckerman, “in order to escape from the futility and the contempt which go with the non-productive ghetto occupations that Zionism was devised? Of what use would it be to the people even to gain its livelihood — assuming that such a fantastic event were possible — if it loses by it the soul which it has begun to regain?

If this is the bitterness of a New York Jew, picture to yourself the feeling of the poor Halutzim who journeyed to Palestine with their bare feet, as they witness the rape of the holy land by the old Ghetto.

The Ghetto has placed everything in Palestine for sale — even the memories of the Halutzim who died for it. So often have they sold the weary lots of Jerusalem that you have to pay, in the business section of this town, with a population of less than fifty thousand, twice as much per lot as you would have to pay in the heart of New York City which has a population of more than six millions and enjoys a steady water supply.

Houses are built every day. But where are the people to live in them? Factories of all kinds are opened, but for whom are its products to be manufactured? More orange-groves are being organized than could be planted in Palestine with Sahara Desert appended to it as a province.

At first the Halutzim protested. But they realized quick enough the stubborn temper of the people they tried to interfere with. Now they stand aside to watch with narrowing eyes the approach of catastrophe. They know what usually follows any inflation of industry, as a result of pure speculation. But this will not be the usual sore of economic crash. The deceit practiced in Palestine was not of a people on itself, but of a people on another people, of the Jews on the Arabs. What will happen when the Arabs discover that land which they have been told is worth fifteen hundred dollars a lot isn’t worth that much an acre? Do you think they will merely smile good-naturedly and mildly discuss ways and means out of the confusion into which their lives have been thrown?

Of one thing the Halutzim are quite certain. The Satzkins and all their speculation will, in the fury of a disillusioned people, be broken up and crushed to the earth. Those who escape slaughter will be banished like so many diseased cattle. With them will go the terrible industrial stench with which the shores of the Jordan are today troubled.

What, then? Will everything go? Will the loving toil of the Halutzim have been entirely in vain? Will the destroying fury stop nowhere?

I believe that a stopping-place has been created for the fury of the Arabs. It is the University of Jerusalem. Already the Arabs regard it with a certain amount of pride and affection. The Arabs are no fools. They will not wantonly destroy the instrument of their own salvation.

The Arabs, I predict, will allow to remain untouched the simple buildings of the University of Jerusalem. Around them a new civilization will arise. But it will not be a Jewish civilization. Nor will it be an Arab civilization. It will be something new created of the mingling of Jews and Arabs.

The dim signs of hope in Palestine are these:

1. The Halutzim, a few honest Jews who are still trying to stand off, in the midst of the horrible commerce of the transplanted Ghetto, the oceans of filth which are pouring into the streets of Jerusalem through the medium of the Zionist Organization;

2. The University of Jerusalem which, with its slender means, is opening the doors of universal knowledge to Jews and Arabs alike;

3. The presence, as the virtual head of the University of Jerusalem, of Judah L. Magnes.

Repeat that name for yourself. Judah L. Magnes. It is a name which will grow more and more glamorous every day. It is a name which links itself with all that remains left of beauty in the Jewish world today.

Do you remember when Judah L. Magnes was the spiritual head of the richest Jewish congregation in America, and the furor caused by his resignation in which he quietly intimated that it was impossible to be a rabbi and remain an honest man?

In Now and Forever which I dedicated to Magnes in 1925, before he took up his duties at the University, I ventured the opinion that if there was to be a Jewish national future in Palestine it would probably not be a purely Jewish future but the result of a mingling of Jews and Arabs.

In a recent dispute between Jews and Arabs I was thrilled to read that Magnes took the same stand. The Jews, he announced to the utter confusion of the Zionist, must share Palestine with the Arabs. Apostate! cried the Satzkins. But they have not dared to move him from his high place. For it is pretty generally realized by this time that the headship of the University of Jerusalem is high only because Judah L. Magnes occupies it.

Magnes will see the flood of blood turn from the marketplace in Jerusalem on the Mount of Olives. It will flow upwards till it almost touches his feet. But he is seated too highly to be touched. I hope he will have the stomach to see the last of the Satzkins drown without the turning away of an eye.

*    *    *

As I correct these proofs the situation in Palestine grows daily in intensity. Jews who went to Palestine from America are coming back. Is it because Palestine is becoming unsafe? Or is President Roosevelt’s New Deal — offering thinner, but a greater number of dollars — doing the trick?

 

 

 

 

—————————————————————-

 Go to > Jews Must Live Part 1 – PROLOGUE: THE GENESIS OF JEW-HATRED

Go to > Jews Must Live Part 2 – THE JEW-HATRED OF GENESIS

Go to > Jews Must Live Part 3 – IS MONOTHEISM A PURELY JEWISH CONCEPTION?

Go to > Jews Must Live Part 4 – JEW-HATRED AS A NATURAL INSTINCT

Go to > Jews Must Live Part 5 – LEOLOM TICKACH: ALWAYS TAKE

Go to > Jews Must Live Part 6 – THE BRINGING-UP OF THE LITTLE JEW

Go to > Jews Must Live Part 7 – WHAT HAVE THE JEWS CONTRIBUTED TO AMERICAN CULTURE?

Go to > Jews Must Live Part 8 – THE JEW IN BUSINESS

Go to > Jews Must Live Part 9 – JUDAISM IS NOT A MISFORTUNE TO THE JEWS ALONE

Go to > Jews Must Live Part 10 – THE JEW AS A LAWYER

Go to > Jews Must Live Part 11 – THE JEW AS A PHYSICIAN

Go to > Jews Must Live Part 12 – THE JEW AND THE LAND

Go to > Jews Must Live Part 13 – THE LIFE AND DEATH OF WILLIAM FARO

Go to > Jews Must Live Part 14 – THE JEWS, THE THEATRE AND THE WOMAN MARKET

Go to > Jews Must Live Part 15 – THE RAPE OF LAKEWOOD, LONG BRANCH AND ATLANTIC CITY

Go to > Jews Must Live Part 16 – FAREWELL TO JUDAS

Go to > Jews Must Live Part 17 (last) – APPENDIX: DO JEWS EMIT A PECULIAR ODOR?

 

PDF of this post. Click to view or download (0.9 MB) >> Jews Must Live -Part 12

 

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Holocaust Revisionism

 

Frequently Asked Questions

 

 

By

Joe Belling and Joe Roberts

Holocaust Revisionism FAQ - Cover Image 2

Sources

The Website of Carlos Whitlock Porter

http://www.cwporter.com/faq.htm

Question 69 partially re-written by C. Porter

Holocaust Revisionism Frequently Asked Questions: Version 105.a

 

Contents

 

 

I. List of Questions [105]

II. Questions and Answers

III. Bibliography — Suggested titles for more detailed answers to the questions.

 

 

I

LIST OF QUESTIONS

 

 

1) What is historical revisionism?

2) What is the Holocaust?

3) Do revisionists ‘deny the Holocaust?

4) What aspects of the Holocaust do revisionists believe to be supported by evidence?

5) What aspects of the Holocaust do revisionists believe to be unsupported by evidence?

6) Wasn’t the Holocaust proven at the war crimes trials?

7) Didn’t the Nazis themselves admit there was a program to exterminate the Jews?

8) Do the photographs taken at the Nazi concentration camps at the end of the war prove the Nazis were exterminating people?

9) Do captured German documents prove the Nazi regime was exterminating people?

10) What was ‘the Jewish question?

11) What was ‘the final solution to the Jewish question’ if it was not extermination?

12) What is the origin of the six million figure?

13) Where did the six million Jews go if they were not killed?

14) Why would concentration camp survivors lie?

15) Why do revisionists not find the eyewitness testimony credible?

16) Why does the U.S. government endorse the Holocaust story?

17) Why does the current German government endorse the Holocaust story?

18) What was the purpose of Nazi concentration camps like Auschwitz, Treblinka, Belzec, Sobibor, and so forth?

19) Why was the Wannsee conference held?

20) What did Himmler refer to in his Posnan speech if not a policy to exterminate the Jews?

21) Weren’t gas chambers for killing people found at some of the Nazi concentration camps when they were captured by the Allied armies?

22) How many Jews died during the war if the 6 million is not the correct number?

23) What did the term ‘selection’ refer to?

24) What did the term ‘special treatment’ refer to?

25) What did the term ‘special action’ refer to?

26) What was Zyklon-B used for?

27) Why would German documents designate Zyklon-B as material for Jewish resettlement?

28) Why did the Nazis equip some of their camps with crematories?

29) Why were Jews required to wear a yellow hexagram on their clothing in Nazi Germany?

30) What role did the Einsatzgruppen play in the German war effort?

31) Why were so many dead bodies found in the Nazi camps when they were captured by Allied troops?

32) Why is the Holocaust story important to Israel?

33) What was Babi Yar?

34) What evidence exists for the massacre at Babi Yar?

35) Why were Jews put into concentration camps by the Nazis?

36) What was the function of Treblinka camp?

37) What evidence is used to support the Treblinka death camp story?

38) Why were Gypsies put into concentration camps?

39) Why is the question of the “gas chambers” important?

40) How did the Holocaust story originate?

41) Are there precedents to what happened to the Jews?

42) What escape routes were available to Jews during the war?

43) Did resistance to German occupation affect Nazi treatment of Jews in territory under their control?

44) How were Jewish ghettos in Nazi territory administered?

45) What role did the Judenratt play in providing labor for the concentration camps?

46) Why did Otto Frank, father of diarist Anne Frank, leave Germany?

47) What was the ‘transfer agreement?

48) Why did the Nazis initiate a boycott of Jewish shops in Germany?

49) How long did the Nazi boycott last?

50) What events led up to the Kristalnacht pogrom?

51) Why was German Jewry fined to pay for the damage done?

52) What was Hitler’s reaction to news of the pogrom?

53) How many gas chambers were there at Treblinka?

54) What agent was used to kill people in the gas chambers at Treblinka?

55) What evidence is there that Jews were being ‘resettled’ by the Nazis?

56) What consequences have revisionists suffered for their views?

57) What evidence exists for mass murder at Belzec?

58) What evidence exists for mass murder at Chelmno?

59) Where did the bodies of the dead at Treblinka go?

60) How many are claimed to have been killed at Treblinka?

61) What evidence exists for mass murder at Sobibor?

62) How good is testimony as a form of evidence?

63) What was the War Refugee Board?

64) What was the WRB Report?

65) How accurate was the information contained in the WRB Report?

66) What did the Auschwitz camp commander Rudolf Hoess confess about the Auschwitz camp?

67) How was Hoess’ confession obtained?

68) Is torture a way to get a reliable confession?

69) What did a U.S. Senate commission find about the use of torture to obtain confessions for the Malmedy Massacre case?

70) Was the use of torture and threats only used in isolated cases?

71) Why is it nobody protested the use of torture on German prisoners?

72) Where did concentrations of Jews exist in Europe before 1939?

73) What is the origin of the Einsatzgruppe Gas van charge?

74) Why haven’t Germans and others in a position to know come forward to repudiate the extermination story?

75) Why were Jews in Nazi Germany forced to wear a star of David on their clothes?

76) What sources of information did the Western Allies have during the war that failed to verify the extermination story or provide warnings about it?

77) What evidence is there that Zionist leaders did not believe their own propaganda?

78) Do Dr. Robert Faurisson and Fred Leuchter claim Zyklon-B was used as a germicidal antiseptic at Auschwitz?

79) Are accounts of cremation pits at Auschwitz-Birkenau credible?

80) How does the crematory capacity of Auschwitz-Birkenau compare to other Nazi concentration camps where exterminations were not taking place?

81) Why did Jews not return to their homes at the end of the war if they were not killed?

82) What evidence exists for the charge the Nazis used the bodies of Jews to make, among other things, soap, fertilizer, lampshades, gloves, book covers, etc., ad nauseum?

83) What is the explanation for all the hair, shoes, eyeglasses, and other personal items found at Auschwitz?

84) What have forensic examinations of the alleged extermination sites revealed?

85) Why have there not been extensive forensic examinations of the killing centers up to now by the Allied or Soviet governments?

86) Doesn’t the verdict in the Max Taeubner trial indicate the Nazi Einsatzgruppe were killing Jews?

87) What is the Leuchter Report?

88) Is the Leuchter Report flawed? If so, how?

89) Have others corroborated Leuchter’s findings?

90) Why would the Allies have been interested in Auschwitz long before the charges of Jew extermination were leveled?

91) What do Himmler’s diaries reveal about the final solution to the Jewish problem?

92) What do the Auschwitz coke shipment records reveal?

93) How long does it take to cremate a human body?

94) Where are the original Allied Auschwitz air photo negatives?

95) What was the ‘Madagascar Plan’?

96) Who was Kurt Gerstein?

97) How reliable are Gerstein’s confessions?

98) How much ash remains after a body is cremated?

99) What does Dr. Kremer’s diary reveal about his time at Auschwitz?

100) Are the stories of strange Nazi medical experiments true?

101) Did Hitler order the Jews be exterminated?

102) Did Himmler order the gas chambers be destroyed?

103) How many people survived being imprisoned at Auschwitz?

104) What is the Mueller document?

105) Do Holocaust revisionists wish to incite racial hatred?

 

___________________________

II

Answers

 

 

1) What is historical revisionism?

Ans: As more facts about past events come to light, it becomes necessary to re-evaluate them taking the new information into account. All history is constantly being reviewed. It is a natural process. It is an important process. The only way to judge the future is to accurately compare current trends and events to those of earlier times. It has been said that the good thing about experience is that one can recognize a mistake when it is made again. So it is with history, the sum of recorded human experience. Historical revisionism is the process of changing the human record so that it more accurately represents events as they actually occurred. Often there is resistance to the process of bringing history in accord with the facts. The reason for this is history is not simply a record of events, but is also a resource from which a world view is drawn. A re-examination or re-evaluation of important historical events can be viewed as a threat to the political status quo and to interests upon whose power partially rests the established view of these events. It has also been said that historians have the power to upset everything. Vested interests take a dim view of having everything upset.

Ref: A few facts about the INSTITUTE FOR HISTORICAL REVIEW.” pamphlet / IHR

 

 

2) What is the Holocaust?

Ans: The Holocaust, or Shoah, is the term used to label the fate of the Jews of Europe at the hands of the Nazis during World War Two. It is a broad term used to cover all events involving Europe’s Jews usually between 1933 and 1945, and especially during the six year period between November 1938 (Kristallnacht) and November 1944 (alleged Himmler order to stop the Final Solution program). Six extermination centers are said to have been established between 1941 and 1943 by the Nazis in Poland for the purpose of killing Jews and “other minorities.” The number of Jews killed by the Nazis during this period is generally estimated to have been six million.

Ans: The Holocaust” : An all-encompassing neologism used in reference to the (alleged) extermination of European Jews by the Nazis during World War Two. Use of the term in this context presumes the following:

(1) The Nazis implemented and succeeded in a premeditated plan to destroy (not resettle) European Jewry,

(2) Approximately six million or more Jews perished as a result, and

(3) A majority of these were killed by use of poison gas (Zyklon B) [and internal combustion engine exhaust] in gas chambers built for the purpose of taking human life. […]

Ref:Worldwide Growth and Impact of ‘Holocaust’ Revisionism” — IHR Special Report 1985

 

 

3) Do revisionists ‘deny the Holocaust’?

Ans: The phrase “Holocaust denial” was invented by a Holoscribe named Deborah Lipstadt who occupies the Dorot Chair in Modern Jewish and Holocaust Studies at Emory University. Its purpose is to imply Holocaust revisionists are not rational in their opinions. Dr. Lipstadt believes the current view of the Holocaust cannot be questioned and debate on the topic cannot be tolerated. To this end she created the epithet “Holocaust denier.

Revisionists are skeptical of postwar testimony of gas chambers at the Nazi concentration camps and are of the opinion the six million figure is a baseless exaggeration. It is not a matter of denying anything. The issue is whether this emotionally charged and politically important event can be examined critically. Researchers — some professional, some amateur — have been questioning aspects of the Nazi extermination story since the war ended fifty years ago.

The evidence has been difficult to obtain, but in the last twenty-five years enough has been gathered to conclude the gas chamber story is definitely false and the Nazi program to kill the Jews is a myth. The problem that has arisen is established political interests have done their best to suppress this research and prevent the evidence to support these startling conclusions from being presented to the general public.

Ref: Lipstadt; Irving; Butz; Faurisson; Mattogno; Others.

 

 

4) What aspects of the Holocaust do revisionists believe to be supported by evidence?

Ans: Here is a summary of what happened to the Jews: Before the war, the Nazis encouraged emigration of German Jewry. Laws were instituted and governmental pressures were brought to bear to make life more difficult for Jews in many professions which Jews came to dominate in the Weimar Republic. The “Ha’avara” or transfer agreement was reached with Zionist leaders to facilitate the emigration of German Jews to Palestine. Emigrating Jews very often were forced to abandon much of their wealth when they left Germany.

After the defeat of France, a plan was discussed by the Nazis to remove the Jews from Europe to the French colony on Madagascar. This plan was soon dropped in favor of a resettlement plan which transferred Jews into ghettos and work camps inside Soviet territory following the invasion of the Soviet Union in 1941. This was to be the first stage toward the ultimate creation of a Jewish homeland after the war. As the Germans invaded and the Russians retreated, large shifts in population occurred in eastern Europe. This shift went from west to east. Tens of millions of people were involved. Many were forcibly deported into the Russian interior. Others willingly accompanied the Communists as the Red Army retreated eastward.

General Gehlen estimated in his memoirs that a third of the population in the areas the German army was to occupy was evacuated eastward ahead of the German invasion. Since Jews were viewed by many eastern Europeans as willing accomplices of the Communists who had occupied the area in the years and months preceding the German assault, pogroms occurred after the retreat of the Red Army and prior to arrival of the German army. Many of these assaults on local Jews were in reaction to the murdering of political prisoners by the Soviet police as they prepared to retreat. These events left areas of eastern Europe, now occupied by the German Wehrmacht and under Nazi administration depopulated. The Nazis took the situation as an opportunity to remove Jews eastward into the areas abandoned during the Soviet retreat. Jews were assembled at train terminals and deported to ghettos and concentration camps established for them in the east. Some Jews were not deported, however, due to the fact their work was considered too important to the German war effort.

A result of the tremendous movement of people is many families and communities were scattered and people lost contact with one another. Many of these contacts were not reestablished after the war due to a multitude of reasons the greatest of which were the splitting of Europe in two after the war and the establishment of the state of Israel. Guerrilla groups were formed to fight the Nazi occupation. A campaign of sabotage and assassination by these groups was countered by repression on the part of the occupiers in the form of the Einsatz groups. The Einsatzgruppe fought the partisans in ways which included reprisal shooting of civilians. Jews were believed to make up the majority of partisans. They were also the people targeted for reprisals. These reprisals took several forms which included the shooting of hostages or their deportation to ghettos and concentration camps.

During the summer of 1942 a major typhus epidemic swept the Nazi concentration camp system. The most severely affected camp was Auschwitz camp in Poland. The epidemic continued for many months. Crematories were built in some of the concentration camps as part of hygienic measures established to fight the epidemics. The fumigant Zyklon B was used to exterminate the typhus-bearing body louse which spread the disease. The total number of Jews and others who died in the camps is not known, but the total is probably in the hundreds of thousands.

As the Germans suffered military reversals in 1944 and 1945, the Nazis took many who were in labor camps with them as they retreated westward. Others were left behind. As this happened, tens of millions of people were again uprooted as civilians abandoned almost everything in an effort to escape the approaching Red Army. The migration in 1941-42 was eastward. In 1944-45 it was westward. In the beginning, Europe’s Jewish communities were concentrated in eastern Europe.

By the end of the war, Europe’s Jews were still in eastern Europe, but the communities were shattered. Tens of millions of people, particularly Germans and Jews were left homeless by the war. As a result, millions of Jews emigrated. Many settled in Palestine. Many more moved to North America. Others settled in Australia, South America, and South Africa. The war was a boon for the Zionist movement. The Holocaust become the founding myth of modern day Israel. As such it became an excuse for behavior of the Israelis which would have been inexcusable. It also became the excuse for billions of dollars in aid and “reparations” being sent to Israel from Germany and the United States even though Israel did not exist during the war and its citizens were not subject to Nazi repression. Much of the aid the new Zionist state was to receive was for the purpose of resettling European refugees who did not want to go there, but had little alternative at the time.

Ref: A.R. Butz 1976; Solzhenitsyn 1973; Walter N.Sanning 1983; Dr. Wilhelm Staeglich 1986; Peter Calvocoressi & Guy Wint 1972; Ernst Klee, Willi Dressen, and Volker Riess 1991; Alfred M. De Zayas 1989; Carlo Mattogno 1994; George W. Robnett 1968; Segev 1994

 

 

5) What aspects of the Holocaust do revisionists believe to be unsupported by evidence?

Ans: While there is no universal agreement on many aspects of WWII and the Holocaust, but one might be classified as a Holocaust revisionist if one is skeptical of the following:

* Hitler ordered the extermination of the Jews in writing, orally, or through mental telepathy.

* The Nazis cremated 1,500,000 to 4,000,000 bodies at Auschwitz/Birkenau in less than two years using between 30 and 52 single-body crematory ovens and were able to keep it all a secret until late 1944 despite the fact Auschwitz was a major bombing target photographed by American planes throughout that year.

* The Nazis were able to destroy all documentation of the extermination program before the total German surrender in mid 1945. This despite the fact all German secret codes had been broken by the British and many SS communications had been intercepted by them.

 

 

6) Wasn’t the Holocaust proven at the war crimes trials?

Ans: No.

The Nuremberg Military Trials (NMT) and International Military Trials (IMT) set out to prove nothing. The crimes themselves were never an issue. The courts took judicial notice of the crimes. This means the crimes were assumed to be true based purely on the allegations. No proof was needed. The war crimes tribunals also suspended the normal rules of evidence. They accepted into evidence documents, hearsay testimony, and other material which would never be accepted in anything other than a sham court. The point of the tribunals was to demonstrate the moral authority of the new world powers.

In demonizing the Nazi regime through these trials England, France, The United States, and the U.S.S.R secured their positions as the occupiers of Germany and justified the annexation of German territory along with the expulsions of millions of Germans into the dismembered rump Germany. Allied plans for the future of Germany at that time included the de- industrialization of Germany. The standard of living was to be the lowest in Europe. The economy was to be agrarian despite the fact it being the most densely populated nation on the continent. In this context, it had to be shown to the world and the Germans themselves that they were evil and deserved the horrendous treatment they were to receive. The country was to be “de-Nazified” and reduced to the point where Germany could “never threaten world peace again.” Since the nature of the war crimes trials was purely political, nothing that went into them or came out of them should be taken at face value.

Ref: A.R. Butz 1976; Alfred M. De Zayas 1989; Dr. Wilhelm Staeglich 1986; Carlos Whitlock Porter 1988

 

 

7) Didn’t the Nazis themselves admit there was a program to exterminate the Jews?

Ans: Since the war crimes courts took judicial notice of the crimes, pleading innocent on the basis the crime did not occur was not an option. The strategy of many defendants was demonstrate non-involvement or distance themselves from the alleged crime. Backbiting and finger- pointing were also common. In order to save their lives, the accused placed blame on others- particularly people who were either dead, or had evaded capture by the Allies. The jailers of the Nazis used torture and threats of torture to obtain many confessions. Sometimes threats against the prisoners’ families were made. For some, like Rudolf Hoess, sleep deprivation was used to get them to sign confessions. The contents of confessions such as those by Hoess and Kurt Gerstein are enough to simply throw them out as evidence. They contain internal contradictions, absurdities, and facts that are verifiably false. Nevertheless most high Nazi officials who survived to be tried disputed the charge that the final solution to the Jewish question involved their elimination though mass murder. Julius Streicher stated he believed it was technically impossible to kill that many people and simply did not believe it was true or even attempted.

Ref: A.R. Butz 1976; Henri Roques 1989; Dr. Wilhelm Staeglich 1986; Carlos Whitlock Porter 1988; Dietrich Ziemssen 1952; John Sack 1993; Adrian Priessinger 1994; Dr. Robert Faurisson JHR Vol.7 No.4 1986-87 Mark Weber JHR Vol. 12 No.2 1992.

 

 

8) Do the photographs taken at the Nazi concentration camps at the end of the war prove the Nazis were exterminating people?

Ans: How often have we heard the phrase “bodies stacked like cordwood”? Certainly the photos of the sickening conditions in some of the Nazi concentration camps in the spring of 1945 were not faked, but they were taken out of context. Many concentration camp prisoners survived the war in very good physical condition. Others died for a variety of reasons. As World War Two approached its conclusion in Europe, Germany was a chaotic mess. The Allies controlled the sky all over Germany. One of the missions of the Allied pilots was to disrupt German communications as much as possible. This meant they shot at just about anything that moved. Trains with supplies bound to concentration camps were attacked just like any other train. Rail lines, roads, bridges, and airstrips were bombed and destroyed to prevent the supply and movement of the German army. As Germany collapsed upon itself, it suffered from many shortages. This included medicine, food and fuel. Not being the highest priority, concentration camps were affected as well. Some camps had not received supplies for days before the British or American troops arrived. Add to this the Germans retreat.

Prisoners were evacuated from labor camps near the fronts and moved to other camps. As a result, the remaining camps became extremely overcrowded. Combine the overcrowding with the lack of food and medicine. Conditions became perfect for the outbreak of epidemics. This is what happened. Bergen Belsen which had been designed by the SS as a sick camp in the waning days of the war became the destination of many prisoners who were already sick from other camps. A typhus epidemic was raging there when the British captured the camp where an uncounted number — usually estimated to be between 10,000 and 30,000 — of prisoners died primarily from disease.

Similar circumstances contributed to the awful conditions discovered at Dachau, Buchenwald, and several other concentration camps. Germany’s enemies used the scenes of dead and dying prisoners as documentary evidence of German malevolence. While the pictures are authentic, the films of bodies being bulldozed into trench graves do not tell the whole story. There was a war going on. It is in this context that these pictures need to be viewed. There are several reasons the Germans didn’t simply release those in the camps. Many of the inmates were common criminals. Many were politically anti-German or anti-Nazi. Those infected with disease posed the threat of spreading the epidemics into the countryside if allowed to roam Germany. The healthy prisoners had nowhere to go. There was a war raging all around. Their homes were on the other side of the battle lines. Additionally, the likelihood that freed prisoners would form criminal gangs was too high for them to be released. Many were imprisoned because they were considered risks to security to begin with. Releasing them to roam the countryside was out of the question.

Ref: A.R. Butz; Staeglich; Porter; John Cobden 1991

 

 

9) Do captured German documents prove the Nazi regime was exterminating people?

Ans: No.

Quite the opposite is true. Documents such as Wannsee Protocol state quite clearly that the final solution to the Jewish question was a program of evacuation and resettlement in the East. The conditions under which this population transfer took place were not ideal and were in some cases inhumane or even cruel. Executions took place. Many families and communities were shattered in the process. It is shameful, but something very different from an intentional mass murder of the Jews.

Other documents which are erroneously presented to support the thesis extermination was the intent of the resettlement program generally depend on postwar interpretation of supposed “code words” the SS used. The interpretation of these code words as indicating there was a policy to murder the Jews depend on postwar testimony. This means the proof is not in the documents but in the testimony. In addition to the resettlement program documents, Einsatzgruppe records are also offered as proof of an extermination program which targeted Jews. The aim of the Einsatzgruppe was to fight communist guerrillas inside captured Soviet territory. Some partisan groups were largely ethnically Jewish. The Einsatzgruppe targeted Jewish civilians for reprisals when partisans committed acts of sabotage or murder.

The Einsatzgruppe documents indicate hundreds of thousands of Jews were killed. Some historians, however, question the accuracy and even the authenticity of many of these records since the source of these is Stalin’s Soviet Union. There is definitely a subset of documents offered as proof of an extermination program that are forgeries produced for the war crimes trials. These exist in the form of “certified copies” of documents the originals of which are nowhere to be found. One of the most notable examples of this type of document is the Franke-Gricksch “Resettlement-Action Report”.

A final category of suspicious documents are those which appear damning but for some odd reason the signer of the documents was not prosecuted even though he was in Allied custody. Dr. Butz discusses a case concerning documents relating to the deportation of Hungary’s Jews where the signer was simply let go. The implication here is the Allies agreed to let the Nazi official go in exchange for him signing some bogus documents. The documents could then be used as evidence against a “bigger” Nazi.

Ref: Renk; Butz; Staeglich; Porter; Lenski

 

 

10) What was ‘the Jewish question?

Ans: The Jewish question was:

What was to be done with an ethnic minority with no homeland of its own which refuses to assimilate into the dominant German culture?’.

Ref: Irving; Staeglich; Butz

 

 

11) What was ‘the final solution to the Jewish question’ if it was not extermination?

Ans: The Wannsee Protocol states the following:

II […] The primary responsibility for the administrative handling of the Final Solution of the Jewish Problem will rest with the Reich Leader SS and the Chief of the German Police […] — regardless of geographic boundaries. […] The most important aspects are:

a. Forcing the Jews out of the various fields of the community life of the German people.

b. Forcing the Jews out of the living space of the German people. In execution of these efforts there was undertaken — as the only possible provisional solution — the acceleration of the emigration of the Jews from Reich territory on an intensified and methodical scale.[…]

III The emigration program has now been replaced by the evacuation of the Jews to the East as a further solution possibility, in accordance with previous authorization by the Fuehrer. […]

Because the retreating Soviets had depopulated areas later captured by the advancing Nazis in 1941 by as much as a third, or twenty-two million people, the Nazis leadership decided to expel the Jews under their control to ghettos and labor camps in the east as a step toward a final expulsion to a Jewish homeland/reservation/ghetto-nation which was to be set up outside Europe after the war. The final solution was the expulsion of all Jews from Europe, not their murder. Even so, it did not matter to the Nazis if people died in the process. The Nazis believed such a move was needed because Jews were viewed as a threat to national morale and security during the war.

Ref: Butz; Staeglich;

 

 

12) What is the origin of the six million figure?

Ans: The six million figure is not based on any body count, records, or census. The number came into use during the war in Zionist propaganda and appears to have symbolic numerological significance. When the digits in six million are summed they add up to six. Six million is six times ten raised to the sixth power. In numerology the number six is considered ‘perfect’. Six is the number of days God used to create the earth in the story of creation in the book of Genesis. It holds a special significance for the Jews who use the hexagram as their symbol. In the Holocaust itself, the six million figure was used in propaganda emanating from Zionist and Jewish organizations as early as 1941. Before the Russian Bolshevic revolution, anti-Czarist propaganda generated by Jews used the six million figure in describing the magnitude of the plight of Russian Jews under the Czar. The chief rabbi of Britain recently called for the re-examination of the six million figure which he considered totally arbitrary in nature.

Ref: Butz;

 

 

13) Where did the six million Jews go if they were not killed?

Ans: Since the six million number is not based on a census or survey or any other type of documentation, this question cannot be answered in an accounting ‘balance sheet’ type manner. However, a general explanation is possible. There are several circumstances one has to keep in mind when considering what happened to the Jews of Europe between 1939 and 1948. Before the outbreak of the war, the Jews of Europe were concentrated in the east. Poland, The Soviet Union, Hungary, and other countries that fell into the Soviet sphere of influence after the war contained the bulk of the population in question. Since the very definition of Jew changed with the governments, no accounting of how many Jews remained in these areas after the defeat of Nazi Germany is possible, but everything indicates a large Jewish population remained after the end of the war.

During the war, populations in eastern Europe shifted several times. In 1939, Nazi Germany invaded Poland and occupied the western half. Stalin’s U.S.S.R. occupied the eastern half. During the period that followed, many Jews shifted to the Soviet half. The Russians deported millions of people into the Russian interior ahead of the German invasion. When Nazi Germany attacked The U.S.S.R. in 1941, the German army found that the areas they were to occupied had been depopulated by the Soviets of a third of its people. The Germans estimate 22 million people were moved eastward into the Soviet interior from Poland, Ukraine, White Russia, the Baltic States and other regions the Germans were to temporarily take from the Soviets. As the Communists retreated, the Soviet secret police, known under the acronyms NKVD and OGPU, murdered thousands of political prisoners in Poland, the Baltic states, and Ukraine. In reaction to these murders the local populations killed many Jews because the Jews were viewed as collaborators in the Communist occupation and the suppression of nationalist organizations.

In late 1941, the Nazis began deporting Jews from central and eastern Europe into the areas captured from the Soviets. These were generally concentrated into Ghettos and labor camps. The conditions under which these expulsions took place were far from ideal and many thousands died in the process. In addition, over one million Jews are believed to be serving in the Red Army during the time with over one hundred thousand dying while in uniform. As the Germans retreated in 1944 and 1945, millions of people from the east came with them. Some came willingly in order to avoid the Red Army. Others, mostly conscripted for labor, were forcibly evacuated. Millions of people, mostly ethnic Germans, died during this collapse of Nazi Germany through expulsions that came during and after the defeat as part of the brutal occupation of the Allies.

Germany lost a fourth of its territory. Poland was shifted westward. The Baltic countries would not regain their independence for decades. After Germany’s surrender, Europe was a chaotic mess with millions of refugees from scattered communities wandering in all directions. There was no way to determine how many Jews had died at that point despite the fact that the six million figure had been part of the anti-German propaganda long before the war was over. During the war years and the first years after the war, millions of people — Jews included — left Europe for other parts of the world including the U.S., the Middle East, Australia, Canada, South America, and South Africa. In the case of the Jews, there were organizations assisting their relocation, particularly to British- controlled Palestine. It is very easy to claim a European Jewish population on eleven million in 1939 and a Jewish population of five million in 1945, but there is no way to verify either number. Nevertheless, simply due the fact that there were massive shifts in population in the areas where Jews were most concentrated and much of the most ruthless and destructive warfare was practiced in eastern Europe, it is very likely Jewish casualties were heavy and may have exceeded one million dead. The remainder of the ‘missing’ were absorbed into the U.S.S.R. or moved to The U.S., Palestine/Israel, Argentina, South Africa and other countries.

Ref: Sanning; Butz; Wint

 

 

14) Why would concentration camp survivors lie about their treatment?

Ans: There are a variety of reasons former prisoners of the Nazis would lie about their treatment.

A. Many concentration camp inmates were imprisoned not simply for ethnic reasons. They were there because they were common criminals. Some of these people were not honest to begin with and used this opportunity to turn the tables on their former captors. It is a way to take revenge and to distract attention away from their own crimes.

B. Many concentration camp inmates were there for political reasons — particularly communists. They might lie for ideological reasons. Alleging atrocities and abuse would help to discredit the Nazi regime and system that imprisoned them. On a more personal level, communists and Jews who spent the war in a camp working for the Nazis need to justify their actions while in custody. This usually entailed working in German shops and factories for the Germans. Claiming heavy abuse, or involvement in sabotage are ways of satisfying questions of personal political hygiene.

C. Some former prisoners testified to abuse after their liberation from the Nazis simply because that was what was expected of them from their liberators. In the postwar trials some people became paid professional prosecution witnesses who were willing to testify to just about anything. Perjury by prosecution witnesses was not something that was punished-instead it was often encouraged.

Ref: Segev; Butz; Staeglich

 

 

15) Why do revisionists not find the eyewitness testimony credible?

Ans: Eyewitness testimony, even when it is not politically motivated, is the lowest quality of evidence. Memory is a very malleable thing even under normal circumstances. In the highly charged atmosphere of the ideological conflict that destroyed a major part of Europe, the testimony of people who have good reason to hold a grudge should be highly suspect and examined carefully.

When inspected critically, many of the cornerstone testimonies regarding the Holocaust contain many factual errors and absurdities. Another important point to consider is the circumstances under which the testimonies — particularly those of the Nazis — were obtained.

Torture was used in some cases to obtain “confessions.” In others, threats were made against the lives and health of members of the “war criminal’s” family. Under the conditions that prevailed at the end of the war, the Allied governments could obtain any sort of testimony they wanted to get. And they did. It is not just the revisionists who view the supposed eyewitness testimony with caution; authors like Arno Mayer, J.C. Pressac, and Tom Segev also are aware of just how unreliable “survivor” and other postwar testimony is. Despite this, these authors regard this testimony to be, in a general sense, true even though they are exaggerated, or contain hearsay information.

Ref: Butz; Mayer; Pressac; Porter; Lenski

 

 

16) Why does the U.S. government endorse the Holocaust story?

Ans: World War Two was the event which drew the United States back onto the global political scene after following a politically neutral foreign policy since the end of World War I. It defined the United States as the world’s economic and military superpower, with only the Stalinist U.S.S.R. as a major competitor. The U.S. began to follow an ideologically messianic foreign policy under Roosevelt which sought to internationalize the New Deal. This political messianism solidified and became more sharply defined under Truman and the development of the Cold War. Part of the justification for the international role the U.S. has played has been its new obligation to fight ‘evil’ regimes and protect ‘democratic’ ones. The paradigm for the U.S. role in international politics is its involvement in W.W.II and the paradigm for the ‘evil’ it is fighting is Hitler and Nazi Germany — particularly as it has become defined in its attempt to exterminate the Jews.

Since Stalin, our ally, could be argued to be every bit as evil as Hitler, a reason had to found to define what made Nazi Germany so much more evil than Soviet Russia. The idea that we fought Germany because Hitler declared war after extensive U.S. provocation does not serve an active interventionist policy. The Holocaust serves the purpose of justifying U.S. political messianism which insisted on the unconditional surrender of Germany, bombed German cities into ruins, suppressed German economic recovery for three years after the surrender, and put the country under U.S. military occupation for nearly fifty more. Questioning the Holocaust therefore would also be a round-about threat to messianic myth which drives U.S. interventionist foreign policy.

There are other factors involved in the U.S. endorsement of the Holocaust which involve its prosecution of ‘Nazi war criminals’ at the show trials that followed the war; Except for the alleged attempt to exterminate the Jews, the U.S., British, and the Soviets committed all of the same crimes they accused and hanged the Nazis for. Of course, not least of all, the political power wielded by the ‘AIPAC’ and other branches of the ‘Jewish lobby’ work to ride herd on the U.S. government when it feels its interests are threatened. The Holocaust is Zionism’s most important political tool and weapon.

Ref: Charmley; Arnold; Butz; Lipstadt; Segev

 

 

17) Why does the current German government endorse the Holocaust story?

Ans: The postwar German government of West Germany, based in Bonn, which has become the government of a reunified Germany has endorsed and protects the Holocaust story by law because West Germany wished to rejoin the community of nations that had rejected it during the war years. In order to do that West Germany had to demonstrate its rejection of its Nazi past.

Part of this act of contrition is its recognition and support of the Zionist state of Israel which states in its declaration of independence that the reason for its foundation was the Holocaust. Any rejection of the Holocaust story by the German government would be regarded as a sign of backsliding by the United States, Israel, the international Jewish lobby organizations, such as the World Jewish Congress, and other interested parties. In exchange Germany has again been allowed to become a major political and economic force in Europe.

The myth that the Nazi regime was composed of a few thugs who intimidated the German nation and that therefore Germans are not collectively guilty for the sins of Nazi Germany has been promulgated as part of the new German political order. A re- examination of the twelve years of Nazi rule is viewed by the German establishment as potentially having only negative results. It prefers the status quo where it pretends to be a new Germany which has rejected its past rather than a creature of the Allied occupying powers.

Ref: Segev

 

 

18) What was the purpose of Nazi concentration camps like Auschwitz, Treblinka, Belzec, Sobibor, and so forth?

Ans: The Nazi concentration camp system served as a source of labor and income for the SS which rented prison labor to private industry. It was a prison system for common criminals and political enemies. Auschwitz and Birkenau held many unemployed prisoners, many of them with no job skills or too sick to work. These included inmates with chronic illnesses such as tuberculosis. Some camps were designated transit camps where Jews being resettled in ghettos in the East were deloused before being sent on to their final destinations. In some cases Jews were placed in quarantine before being sent to their final destinations to prevent the introduction of diseases like typhus into the Eastern ghettos. This is not to say many Poles, Gypsies, and others did not die in the Nazi concentration camps. They did, but the context of their deaths is quite different than the one usually portrayed.

Ref: Butz; Staeglich; Ball; Levi

 

 

19) Why was the Wannsee conference held?

Ans: Because of the rapid acquisition of huge amounts of territory which had been depopulated by the retreating communists, the Nazi leadership saw this as an opportunity to expel the Jews. Germany now had control of an area into which to put them until the end of the war. Because of the war, an international boycott of German goods and limits on immigration in Palestine and other areas, Germany had difficulty getting the Jews to emigrate. In addition, the defeat of Poland in 1939, and the annexation of Austria, and parts of Czechoslovakia before that brought millions of additional Jews under German control.

The Wannsee conference was where Germany’s new policy toward the Jews was outlined. The Nazis believed the Jews constituted a security risk due to the ‘stab in the back’ of World War One in which they blamed the Jews for Germany’s defeat. By expelling and isolating the Jews the Nazis hoped, among other things, to keep the Jews from agitating inside Germany and detrimentally affecting the morale of the country. They also believed Jews could not be assimilated and were a negative cultural influence. In the process of expulsion, many of the Jews being relocated would also be put to work on various projects related to the war effort in the east and according to the Wannsee protocol many were expected die in the process. After the war, it was planned that a homeland for the Jews would be created outside of Europe through an international agreement. The Jews resettled in Russia, would be relocated once again to this new, remote homeland once this expected agreement was reached.

Ref: Staeglich; Butz.

 

 

20) What did Himmler refer to in his Posnan speech if not a policy of killing the Jews?

Ans: The quote from the October 4, 1943 Himmler Posnan speech usually cited as evidence that the Nazis were attempting to exterminate the Jews is this:

I am referring to the evacuation of the Jew, the annihilation of the Jewish people. This is one of these things that are easily said. “The Jewish people is going to be annihilated,” says every party member. “Sure, it is our program, elimination of the Jews, annihilation — we’ll take care of it.” And then they all come trudging, 80 million worthy Germans, and every one has one decent Jew. Sure, the others are swine, but this one is an A-1 Jew. Of all those who talk this way, not one has been through it. Most of you must know what it means to see a hundred corpses lie side by side, or five hundred, or a thousand. To have stuck this out and — excepting cases of human weakness — to have kept our integrity, that is what has made us hard. In our history, this is an unwritten and never-to- be-written page of glory, for we know how difficult we would have made ourselves if today — amid the bombing raids, the hardships and the deprivations of war — we still had the Jews in every city as secret saboteurs, agitators, and demagogues. If the Jews still ensconced in the body of the German nation, we probably would have reached the 1916-17 stage by now.

Some revisionists question the authenticity of the Posnan speech, while others believe it to be authentic. In any case, the meaning of this one paragraph taken from a long, rambling speech by Himmler to SS officials is ambiguous. Himmler does not mention gas chambers, or death camps, or specifically to mass killings. The meaning of this passage is unclear. Himmler speaks of large numbers of corpses and the “annihilation” of the Jews, but he also makes reference to “bombing raids, the hardships and the deprivations of war” which would also produce large numbers of corpses. Himmler does not say whose corpses are lying side by side.

In 1943 Nazi Germany had suffered a major reversal of fortune on the Russian front. The SS was involved in fighting the Red Army and partisan guerrillas behind the front. To say Himmler is talking about killing large numbers of Jews in gas chambers is reading a lot into the text of this one paragraph. The point Himmler appears to be making in this quote is though expelling the Jews is a difficult, thankless task, but if it had not been done German morale would be low and Germany would have be suing for peace with the Russians because of internal disorder caused by the Jews. This quote should be taken in the context of the Nazi myth of the Jews stabbing Germany in the back and causing its defeat in World War I.

Ref: Butz; Lipstadt; Steiner; Staeglich; Mattogno

 

 

21) Weren’t gas chambers for killing people found at some of the Nazi concentration camps when they were captured by the Allied armies?

Ans: No.

The ‘gas chambers’ on display at Dachau and Auschwitz were originally crematory morgues. The Dachau crematory morgue was altered by the U.S. Army into a mock up ‘gas chamber disguised as a shower’ for ‘educational’ purposes. The one at Majdanek was a delousing chamber for the fumigation of mattresses and other material. Several forensic examinations of these rooms and others which are now in ruins conclude none of these facilities could have been used as execution chambers for the killing of large numbers of people. Their designs are all wrong. Despite the fact that these ‘reconstructions’ are displayed to hundreds of thousands of tourists every year, Holocaust historians such as Arno Mayer and Hugh Trevor-Roper admit nobody knows what the gas chambers looked like or how they operated. This is no reason not to believe the gas chambers are a myth according to these two authors, but others take a more skeptical view.

Ref: Luetcher; Lueftl; Rudolf; Gauss; Pressac; Mayer; Klee

 

 

22) How many Jews died during the war if the 6 million is not the correct number?

Ans: This is not known, but several demographic studies indicate the number of Jews who lost their lives in the war from all causes is somewhere around one million persons. There are several difficulties in determining what the Jewish population is at any point in time. First, a definition has to be agreed upon. If the definition is religious, then a population decrease might be attributable to conversions to other faiths. Are those who no longer practice any religion to be counted? Once a definition is determined, how does one go about counting the population? Between 1939 when the Germans invaded Poland and the German surrender in 1945 uncounted millions of people were displaced by the war. People who lived in Poland in 1939 were in the U.S.S.R in 1945 and they didn’t have to move at all.

National borders were redrawn all over eastern Europe. In any case, taking a Jewish census was not a top priority in 1945 and none was taken. Most estimates of Jewish losses in Europe are baseless, or at least flawed in that they do not include Jewish population increases due to immigration in areas outside Europe during the 1930’s through the 1950’s. Even today in a world without the restrictions in communication that existed in the preceding five decades estimates in world Jewish population vary by several million persons depending on who is doing the estimating and how and why the guesses are being made.

Ref: Butz; Sanning; Nordling

 

 

23) What did the term ‘selection’ refer to?

Ans: Holocaust literature often uses ‘selection’ as meaning a process in which prisoners were segregated into a group that would be put to work and a group that would be put to death. Of course, the process of sorting prisoners by sex and age before the delousing procedure was a standard and implied nothing sinister since the prisoners had to strip in order to take a shower. The Nazi concentration camps generally segregated prisoners by sex with children under 14 staying with their mothers if an entire family was put into the camp. Prisoners were also selected and organized by the type of work that was assigned to them. Selections also took place when prisoners were to be reassigned to other camps, or were to be released.

Many who spent time in Auschwitz served sentences of less than a year and went home after completing their sentence. In addition sick prisoners were triaged and sent to hospital blocks. Many of these procedures required a quick visual examination by an SS doctor who to part in the camp selections. The ‘selection’ process was part of routine camp procedures and has since been given an evil meaning in survivor testimony and Holocaust literature.

Ref: Butz; Staeglich

 

 

24) What did the term ‘special treatment’ refer to?

Ans: Several German words with the ‘Sonder’ or ‘special’ prefix have been designated as code words in the Holocaust lexicon. ‘Sonderbehandlung’ can mean many different things in German depending on the context. In many documents in the Auschwitz files, the ‘Sonder’ prefix designated something that had to do with the hygienic regimen that was instituted in the camps after the epidemics of the summer of 1942. There was ‘special action’, ‘special treatment’, ‘baths for special purpose’ and other terms which referred specifically to procedures put in place to control body lice and the spread of typhus.

Ref: Mattogno; Butz

 

 

25) What did the term ‘special action’ refer to?

Ans: The diary of SS doctor Josef Kremer makes repeated references to his taking part in ‘special actions’ while he was assigned to duty at Auschwitz during the Fall of 1942. This was during the worst time of the typhus epidemic at that camp. While his diary does not make clear what he was doing during one of these special actions, it appears his duty was one of giving clinical (i.e. visual) examinations to groups of prisoners being transferred from other camps and sub-camps of Auschwitz (e.g. Birkenau.) Because of the typhus epidemic many of prisoners were in very bad shape and prompted Kremer to record the horrible conditions that prevailed in the camp at the time. In his private diary he referred to Auschwitz as the butt hole of the world and compared it to Dante’s Inferno. A ‘special action’ could refer to any number of activities at the camp. The use of this term in German refers to any unscheduled activities or duties performed that were outside the norm.

Ref: Mattogno; Butz; Faurisson; Gilbert; Klee

 

 

26) What is Zyklon-B used for?

Ans: Zykon-B is a commercially made fumigant designed to rid man-made structures, such as buildings, ships, silos, etc. of destructive pests including moths, rodents, termites, and — most importantly during World War II — the typhus-bearing body louse. Many of the Nazi concentration camps suffered from typhus epidemics which killed hundreds of thousands of prisoners. Camp staff members also became sick and died from typhus. To control the epidemics, a hygienic regimen was instituted which included the periodic fumigation of camp buildings with Zyklon-B. Decontamination facilities were also built to delouse clothing, luggage, etc. Some of these facilities used steam, others used Zyklon-B.

The hygienic practices also included shaving the hair of incoming prisoners and forcing them to take a shower as part of a delousing procedure. Large shipments of the fumigant was sent to many of the Nazi concentration camps and not just to the alleged ‘death camps.’ So the presence of Zyklon-B in a camp is not an indication that it was there to be used to gas prisoners. Zyklon-B is a fumigant. There was a hygienic need for a fumigant in the camps. It’s use in the camps is not evidence of a genocide program. In fact, it is just the opposite. Zykon-B was used in an effort to save the lives and health of camp inmates and staff.

Ref: Gauss; Butz; Faurisson; Lipstadt; Pressac; Leuchter; Mattogno

 

 

27) Why would German documents designate Zyklon-B as material for Jewish resettlement?

Ans: The resettlement of Jews by the Nazis meant they would have to be moved to housing in the east. This housing in some cases needed to be fumigated before it was turned over the resettled Jews. Transit camps were also set up where Jews, and their luggage, being transported eastward, would be deloused before being sent to their final destinations. Since the delousing of Jews and their belongings and the fumigation of buildings was part of the resettlement process, there is nothing unusual in the fact in some documents the fumigant Zyklon-B would be labeled ‘material for Jewish resettlement.

Ref: Butz; Staeglich; Sanning

 

 

28) Why did the Nazis equip some of their camps with crematories?

Ans: From 1942 until the end of the War in 1945, the SS fought epidemics of typhus and other diseases in the concentration camps. One of the largest camps and the one hardest hit by the epidemic was Auschwitz and its satellite camps. An average of about one hundred prisoners, out of population of around fifty thousand, died there every day. The crematories were built as a sanitary measure to dispose of the bodies of the dead. Auschwitz/Birkenau’s crematories were completed during the first half of 1943 after it was decided to expand the camp to hold two hundred thousand prisoners. This decision and the already high death rate at the camp is why the four crematory facilities were built there.

Many of the concentration camps had crematories and many did not. Included in those that did not is Treblinka which is alleged to have been an extermination camp. The conclusion that has to be drawn is the presence of crematories is not an indication of the existence of gas chambers or an extermination program. Several studies of the crematories conclude these facilities were designed to handle the camp disease mortality rate and little more.

Ref: Mattogno; Butz

 

 

29) Why were Jews required to wear a yellow hexagram on their clothing in Nazi Germany?

Ans: From the time the Hitler became Chancellor, the policy of the Nazi regime was to institute laws which would politically, socially, and economically isolate the Jews of Germany and encourage their emigration. The yellow Star of David was only one of many harassing laws applied to the Jews to get them to leave Germany.

Ref: Staeglich; Butz;

 

 

30) What role did the Einsatzgruppen play in the German war effort?

Ans: Because the fight between the Soviet Union and Nazi Germany was a largely ideological one, and the Soviet Union was not a signatory of Geneva Convention agreements on the conduct of war, it was rightly assumed by Hitler that the Soviets would not fight by the rules. The Einsatzgruppen were police units assigned to the pacification of occupied territories in the east. Their duties included fighting anti-German partisan guerrillas, shooting captured communist ‘commissars’ and executing civilians in reprisal for acts of murder and sabotage committed by the guerrillas.

Ref: Butz; Staeglich; Klee

 

 

31) Why were so many dead bodies found in the Nazi camps when they were captured by Allied troops?

Ans: By the early spring of 1945, when the British and American troops began occupying German territory containing Nazi prison and labor camps, Germany was in a state of economic chaos. Allied bombers and fighter planes made the communication of goods very difficult and many of the concentration camps had not received enough supplies for weeks or months to feed the camps, or to provide the sick in the camps with medicine.

In addition, as German military forces retreated from the advancing Red army in 1944 and 1945 many prisoners retreated with them; most did so voluntarily. More and more people were crowded into fewer and fewer camps. The overcrowding and lack of supplies combined to contribute to the spread of disease in the camps in the final months of the war. The death rate in the camps outstripped the capacity of the crematoria in the camps to dispose of them. In some cases there was no fuel to run the crematoria even if death rates were at ‘normal’ levels.

This increase in camp population, and breakdown in support services to the camps led to an increased death rate. The bodies piled up in the days and weeks before the surrender of the camps to the advancing Allied armies in the spring of 1945.

Ref: Butz; Staeglich; Sack; Cobden

 

 

32) Why is the Holocaust story important to Israel?

Ans: Israel’s 1948 declaration of independence states the reason that state was being founded was the Holocaust had shown there was a need for a Jewish state as a place of refuge for Jews suffering persecution. Without the Holocaust, there is no demonstrated need for a Jewish state. The Israeli government therefore considers any questioning of the Holocaust to be a questioning of Israel’s right to exist. It passed a law in the early 1980’s making questioning, or minimizing the Holocaust a crime punishable by a sentence of five years in prison — a sentence more severe than the one in Israeli law for questioning God’s existence.

Ref: Segev; Butz; Sack; Lipstadt

 

 

33) What was Babi Yar?

Ans: Babi Ravine [Yar] is a ravine in Ukraine where over 100,000 Jews are said to have been shot by the Nazis and buried in a mass grave. The bodies were later exhumed and the evidence destroyed.

Ref: Ball

 

 

34) What evidence exists for the massacre at Babi Yar?

Ans: The basis of the Babi Yar allegation is Soviet wartime propaganda, some documents purporting to be Nazi reports of the massacre, and post war testimony. According to these claims the bodies of the victims were exhumed and destroyed by the Nazis before the Soviets recaptured the territory. There is no physical evidence of the massacre. Air photographs taken of the area soon after the mass exhumation is supposed to have occurred show no evidence of it.

Ref: Ball

 

 

35) Why were Jews put into concentration camps by the Nazis?

Ans: Jews were put into concentration and labor camps for a wide variety of reasons. Some were imprisoned because of criminal activities or anti-Nazi political activities. Others, particularly after 1943 and the reversal of Germany’s fortunes on the eastern front, were taken from ghettos for the purpose of working in factories and on farms and housed in concentration camps to keep them socially isolated from the surrounding community.

The war produced a shortage of labor and Jews were exploited to fill that need. This situation put Jews in the position of working for the Nazis and the German war effort which was socially and politically embarrassing for them once Germany surrendered and Nazism defeated. Since Jewish inmates could therefore be seen as collaborating with the German war effort, there was pressure upon them to explain why they had worked for the Nazis.

The explanation, like that used by Germans who were accused of participating in the extermination of the Jews, was the only alternative was death. If the inmate did not work, he or she was murdered The excuse then was they had to cooperate to save their lives. Some have added to this reason the self-inflated “in order to bear witness” reason for their working for the Nazis, if saving their own skins was not reason enough. If the need to bear witness overrides any reason not to cooperate with the Nazis, then what was witnessed needs to be extraordinary. In this may be a core reason for the wild tales told by some former concentration camp inmates because after the war they were viewed with scorn by other Jews and wished to rehabilitate their standing in the community.

The Zionists living outside Europe referred to the Jews who survived Nazi occupation as “soap” because of their lack of resistance to the Nazi occupation and the extermination program.

Ref: Sack; Butz; Staeglich; Mayer; Segev; Lanzmann; Porter

 

 

36) What was the function of Treblinka camp?

Ans: Records indicate there were two Treblinkas.

Treblinka I was a labor camp that included a gravel quarry.

Treblinka II was a smaller camp and was probably a delousing station for Jews being resettled in the east. Train loads of Jews would arrive at T-II to be deloused. Their luggage would also be deloused. Once the procedure was completed, the Jews would board a new train that would take them to their final destination which was either a labor camp or ghetto somewhere in occupied Soviet territory. German documents indicate Jews were being funneled through Treblinka which was designated a transit camp. T-II played a major role in the deportation of Jews from the Warsaw ghetto to labor camps and ghettos farther east.

Ref: Mayer; Ball; Butz; Sanning; Lanzmann; Steiner

 

 

37) What evidence is used to support the Treblinka death camp story?

Ans: There are wartime news reports that Jews were being killed in large numbers at Treblinka and there are also the postwar recollections of about 70 people who claim to have worked as prisoners at the camp. There are also the ‘confessions’ of Nazis who were either assigned to the camp or claim to have visited it during the year or so that it was operational. The content of the testimonies is largely contradictory and in some cases very funny. Read about Treblinka from three or more sources and compare what they say about the method used to kill Jews there and you will understand why I say that. There is no physical evidence that hundreds of thousands of people were killed at Treblinka. The camp was totally dismantled by the Nazis and the site today contains an elaborate memorial that was built long after the war was over.

Ref: Ball; Mayer; Steiner; Porter; Butz

 

 

38) Why were Gypsies put into concentration camps?

Ans: Some groups of Gypsies were put into Nazi concentration camps for several reasons. The German government considered them a security risk, but more importantly the Romany led a wandering lifestyle and did not occupy themselves in what the Nazis considered productive employment. Because they refused to abandon their traditional lifestyle, they were put to work in labor camps.

Ref: Butz; Staeglich

 

 

39) Why is the question of the gas chambers important?

Ans: The gas chambers are supposed to be the end result of a long chain of events that evolved into a genocide program. They then constitute the physical application of Nazi policy toward the Jews. Whether the policy the exterminate the Jews was the intention from the start, or whether it evolved into it over time because of circumstance, the gas chambers are unambiguous signs the extermination program existed. So, if the silly gas chamber allegation is abandoned in favor of shootings, or starvation, or clubbings the whole fabric of the Holocaust story begins to unravel. If the gas chamber story is false, why has it been pushed for half a century by those who insist it is true? If the extermination of the Jews is true, why falsely allege gas chambers were used when another method of murder was applied?

The gas chamber story and the extermination story are twins joined at the heart. If one dies, so does the other. On another level, men were hanged because of the gas chambers. The German nation has spent half a century apologizing over the gas chambers. The orientation of European and Middle Eastern politics revolves around the gas chamber story as justification for many actions taken by various governments.

The question of the gas chambers is important because outcome of W.W.II is the basis on which the world has rested for the last half century and how that war is viewed has a lot to do with how many countries view their current role in the political world.

Ref: Butz; Faurisson; Staeglich; Segev; Lipstadt

 

 

40) How did the Holocaust story originate?

Ans: The Holocaust story of German extermination of the Jews originated during the war. The charge of gassings of Jews in concentration camps was leveled by the Zionist and Jewish organizations appear around 1942 and were picked up and given lip service by the American and British governments at about the same time. Some Zionists were looking to leverage the British into opening Palestine up to more Jewish immigrants.

By pleading a refuge in Palestine was needed due to the crisis of Nazi Germany’s mass murder of the Jews, these groups hoped to embarrass the British to life immigration restrictions and to pressure the U.S. government to use its influence to get Great Britain to make the changes to its policies regarding the Jews and Palestine they desired. Other Jewish organizations wished to stop the Germans who were deporting entire Jewish communities east. Many of these deportations were taking place under inhumane circumstances. Various plans were floated to purchase groups of Jews from the Nazi regime to get them out of Europe or to terminate the deportations and though the Nazis appear to have been willing to negotiate, none of them were implemented.

The Soviets also began accusing the Germans of murdering civilians soon after the mass graves containing the bodies of executed Polish Army officers were discovered in the forests near Katyn by the German Army. Stalin accused the Germans of the Katyn forest massacre as well. Katyn was one of the crimes for which Germans were prosecuted after the war. The Russians finally admitted responsibility for that crime only a few years ago. As a propaganda story among many meant to discredit the Axis war effort and overshadow Soviet atrocities, the genocide charge took on a similar role during the IMT and NMT war crimes trials and the post war de- Nazification programs. The point to it was and is to discredit the NS regime and place it beyond the political pale. The Holocaust became the paradigm which demonstrated the evil of the Nazi regime and therefore justified the amount of destruction inflicted on Europe to defeat it. The evil of Germany revealed in the Holocaust became the reason Germany and Europe remained divided for so long and why the United States needed to become western Europe’s guardian.

Since Europe could not be trusted to protect itself after the defeat of Nazism from the new menace of Russian Communism which had recently swallowed eastern Europe, the United States had an excuse to remain engaged in European politics and retard Germany’s political and economic recovery. As an indication the status quo established by World War Two is still in place, recent commemorations of the Nuremberg trials have lionized them as a dispensation of justice rather than repudiating them for the show-trials they were.

Ref: Butz; Berg; Segev; Gauss

 

 

41) Are there precedents to what happened to the Jews?

Ans: The forced transfer of populations is something that has happened as long as history has been recorded. In more recent times, the Turks and the Greeks exchanged populations when borders were redrawn at the end of W.W.I. At the end of W.W.II millions of Germans were relocated under horrible conditions. In the United States, Indian tribes were resettled multiple times as the country expanded westward. Stalin uprooted millions of various ethnic minorities in Russia and forcibly resettled them in Siberia. The forcible expulsion of ethnic groups is not a unique occurrence and definitely not rare even in the last one hundred years.

Ref:

 

 

42) What escape routes were available to Jews during the war?

Ans: Many Jews were able to leave Europe during the war through a variety of paths. Over 100,000 are claimed by Yad Vashem to have crossed Soviet territory to Shanghai, China which had liberal immigration policies. From there almost all of them proceeded to other destinations which included the United States, Canada, and Australia. Fashion designer John Weitz is said to have taken this emigration route through China. Others traveled south from the Soviet Union into Iran and then west to Palestine. Menachem Begin supposedly left his native Poland during the war using this route. Another pathway out of Europe used by Jews during and after the war was a southerly course through the Balkans and Greece to Turkey and then on to Palestine.

Ref: Segev; Butz; Sanning

 

 

43) Did resistance to German occupation affect Nazi treatment of Jews in territory under their control?

Ans: Soviet propaganda agitated for civilians to fight the Germans in occupied Soviet territory. Many partisan guerrilla groups remained active in these areas committing acts of sabotage and murder throughout the time the Nazis occupied them. The Nazis viewed communism as a creature of the Jews and in reprisal for the war being waged by the partisans, many Jews were shot. Jews were viewed by many in the Baltic states, occupied by the Communists in 1940, as collaborators in that occupation. As the Red army retreated in 1941, the Soviet secret police known as the NKVD murdered as many of the political prisoners as they could before abandoning their prisons to the advancing Germans. Many Jews who did not retreat with the Russians were rounded up and murdered by local anti-Communist militias and German units in reaction to the NKVD murders of members of nationalist groups they held in their prisons.

Ref: Butz; Segev; Klee; Mayer; Da Zayas

 

 

44) How were Jewish ghettos in Nazi territory administered?

Ans: Ghettos set up by the Nazis were administered by a Jewish council called the Judenratt. The Judenratt was the point of contact between the Nazis and the Jews of the ghetto. It acted as the official ghetto government.

Ref: Sanning; Butz; Arendt; Segev; Mayer

 

 

45) What role did the Judenratt play in providing labor for the concentration camps?

Ans: The Judenratt would provide lists of names of people in the ghetto that could be conscripted for work in the concentration camps. This was a compromise the Judenratt made with the Nazi SS which was known to send press gangs into the ghetto and kidnap Jews off the street.

Ref: Arendt; Sanning; Staeglich; Butz

 

 

46) Why did Otto Frank, father of diarist Anne Frank, leave Germany?

Ans: Otto Frank was wanted in Germany on charges of embezzlement of money from his employer.

Ref: Faurisson

 

 

47) What was the ‘transfer agreement?

Ans: An international boycott of German goods organized by some American Jews cut Germany’s foreign exchange. It also cut the value of German currency outside the country. The Nazis wanted Germany’s Jews to emigrate, but it was difficult for them to do so for several reasons. One of the most prominent reasons was they did not want to leave all their assets behind when they left the country. The transfer agreement was made between Nazi Germany and the Zionist leadership in British-controlled Palestine by which German goods would be purchased in Germany using the assets of the Jews wishing to emigrate to Palestine. The German goods would be shipped to Palestine with the emigrating Jews. The goods would then be sold in Palestine and the proceeds would go to the émigré’s. About 50,000 Jews are said to have taken advantage of the program which was implemented by the German government, the Zionist leadership and several Jewish financial institutions inside and outside of Germany. One of the most notable of these was the Warburg bank in Hamburg.

Ref: Segev; Chernow

 

 

48) Why did the Nazis initiate a boycott of Jewish shops in Germany?

Ans: The Nazis proclaimed a boycott of German shops owned by Jews in response to an international boycott of German goods declared by international Jewish groups on March 24th, 1933 that was to last more than twelve years.

Ref: Irving; Segev; Chernow

 

 

49) How long did the Nazi boycott last?

Ans: The Nazi boycott of German Jewish shops lasted one day: April 1st, 1933. It was a Saturday — when religious Jews would not be doing business because of religious obligations.

Ref: Irving; Butz; Segev

 

 

50) What events led up to the Kristallnacht pogrom?

Ans: Poland passed a law which required Polish Jews living outside the country return to Poland to have their passports stamped. If these stamps were not obtained by a particular date, the passports would become invalid and the bearer would no longer be recognized by Poland as a citizen of that country. Nazi Germany, fearing that it would suddenly have a large population of ‘stateless’ Jews, forced thousands of Polish Jews living in Nazi Germany back to Poland to obtain the required stamp. After the stamp was obtained, the Jews were free to return to Germany, which is what most of them did.

Among those deported were the parents of Hershel Grynspan, a young Polish Jew living in Paris. While several stories exist about his motivation, including anger over what he considered the mistreatment of his family, it is not certain why he went to the German embassy to kill the German ambassador. Because he was not allowed to see the ambassador, the assassin shot another German diplomat instead who died a few days later from his wound. Goebbels is generally blamed for instigating the pogrom against German Jews that took place thereafter.

Ref: Irving; Wickert; Butz

 

 

51) Why was German Jewry fined to pay for the damage done during the Kristallnacht pogrom?

Ans: The Nazis fined the German Jewish community for the damage from the pogrom because much of the material needed for repairs had to be imported. Because of the Jewish boycott of German goods, Germany lacked foreign exchange. The fine was a direct punishment for the Jewish boycott of Germany.

Ref: Wickert; Irving

 

 

52) What was Hitler’s reaction to news of the pogrom?

Ans: He was shocked and angry. He ordered that it be stopped immediately.

Ref: Irving

 

 

53) How many gas chambers were there at Treblinka?

Ans: One, three, five or six, seven, eight, ten, or thirteen depending on which source you use.

In some accounts of Treblinka there were no gas chambers, but steam chambers that boiled Jews to death like lobsters. Other stories allege Jews were crowded into sealed buildings and large pumps were used to evacuate the air causing the victims to suffocate. The gas chambers of Treblinka are a mystery both in their number and their design. There is no real evidence the gas chambers at Treblinka numbered any more than zero.

Hannah Arendt quotes Eichmann as recalling seeing one large hall and being told the killing agent was cyanide. Steiner states there were originally three gas chambers and ten more larger structures were added later and that the gas used was engine exhaust. An ex-SS member remembers there being five or six large gas chambers and an unspecified number of smaller ones while another states he believes there were eight. Hoess, the Auschwitz commandant, says in his confession that there were ten gas chambers at Treblinka, but claims to have visited the camp on a date before it existed.

The IMT trials accepted an official Polish government report into evidence that claims ten chambers were built at Treblinka and the killing agent was steam. Most books on the death camps contain very little about Treblinka and the other four lesser-known “death camps” because evidence about them is so scarce and confused. Even simple questions like ‘how many gas chambers?’ cannot be answered authoritatively because the evidence is contradictory and of similar quality.

Ref: Butz; Mayer; Porter; Arendt; Steiner; Berg; Klee; Lanzmann

 

 

54) What agent was used to kill people in the gas chambers at Treblinka?

Ans: It might have been cyanide, or steam, or diesel engine exhaust, or gasoline engine exhaust, or some delayed-action mystery gas. It depends on the source consulted. Since the camp was dismantled long before the war ended, it is entirely speculation that gas chambers existed at Treblinka at all. The official version of events appears based on the reports of Gerstein and confessions of others who were either stationed at the camp, or survived it as inmates. This version centers around the use of engine exhaust.

Diesel engine exhaust is most frequently alleged.

Ref: Steiner; Butz; Berg; Roque; Porter; Lanzmann; Klee

 

 

55) What evidence is there that Jews were being resettled in the east by the Nazis?

Ans: First, there are Nazi documents that mention ghettos of resettled Jews in White Russia and other areas of occupied Soviet territory. Second, thousands of Jews survived their relocation by the Nazis and either returned to their former homes after the war or emigrated from Europe after the defeat of Germany testifying to the fact they had been relocated. Third, during the war, many resettled Jews continued to correspond with people back in their home countries.

Ref: Butz; Klee; Sanning; Staeglich; Mattogno; Porter

 

 

56) What consequences have revisionists suffered for their conclusions?

Ans: Since at least the 1970’s revisionist authors and researchers have met with not only with derision from other historians and authors, but also with court fines, imprisonment, assault, arson attacks against their homes and offices, loss of employment, of pensions, revocation of academic degrees, exclusion from entering some countries, expulsion from other countries.

A popular magazine [Marco Polo] in Japan was shut down after printing a revisionist article.

[In early 1995 a major Japanese magazine, Marco Polo, was forced to shut down because it had published a ten-page article disputing the orthodox Holocaust extermination story. Jewish organizations responded with an international boycott campaign, promptly pressuring major corporations into cancelling advertising. Even Japan’s Foreign Ministry intervened. Under this pressure, the large Bungei Shunju publishing company quickly caved in. News of the unprecedented surrender received worldwide media coverage.]

A revisionist book published in Germany was ordered destroyed by a German court — every copy was to be burned!

Revisionist WWWeb sites have been shut down without warning for their content.

Discussions of revisionist findings on various online services have been cut off by the services.

Ref: Watch the news wires.

 

 

57) What evidence exists for mass murder at Belzec?

Ans: Like the evidence of it at the other camps, it consists of testimony. Belzec is supposed have been similar to Treblinka according to some stories, but a fantastic report about the camp filed with the IMT alleges Belzec had a subterranean facility where Jews were marched into a pool of water where they were electrocuted. Once they were dead, a grillwork on the bottom of the pool lifted the mass of corpses up and out of the water. Then current sent through the grillwork caused it to heat up and incinerate the bodies. It’s laughable, but certainly as true as any of the stories about Belzec.

Ref: Ball; Butz; Mayer; Klee; Lanzmann; Porter

 

 

58) What evidence exists for mass murder at Chelmno?

Ans: Testimony.

Ref: Butz; Mayer; Klee; Lanzmann

 

 

59) Where did the bodies of the dead at Treblinka go?

Ans: It is alleged by those who claim to be survivors of Treblinka camp that some 800,000 bodies were first buried in mass graves and that these were later exhumed and burned on iron rails set over wood fires. Treblinka was not equipped with crematories. Aerial photography of the site taken in 1944 shows no indication of mass graves or locations where continuous burning of bodies had taken place.

Ref: Ball; Butz; Roques; Steiner; Lanzmann; Klee; Porter

 

 

60) How many are claimed to have been killed at Treblinka?

Ans: The figure most often given for Treblinka is 800,000 or more Jews gassed or otherwise killed in less than a year. The bodies are said to have been buried in mass graves and later exhumed and burned. There is no evidence to support these allegation or that for the other five so-called death camps.

One of several versions of the Treblinka gas chamber story alleges Diesel engines were used to pump exhaust into some rooms and everyone inside died within 32 minutes. Animal tests performed in England forty years ago indicate animals can survive three and one half hours on up to 14 or more hours breathing exhaust from Diesel engines.

John Ball has demonstrated the area in which the bodies were buried was not large enough to hold even one tenth the number that are claimed to have been buried there prior to exhumation and cremation.

Ref: Butz; Ball; Steiner; Klee; Lanzmann; Mayer; Berg

 

 

61) What evidence exists for mass murder at Sobibor?

Ans: Testimony.

Ref: Ball; Mayer; Butz; Lanzmann

 

 

62) How good is testimony as a form of evidence?

Ans: Testimony is the poorest form of evidence. The human mind is very malleable, and memory can be affected by a wide variety of factors. Very normal people can sincerely remember things that never happened. Add to this the interest of many of the witnesses in getting attention, influencing how they are themselves perceived by those around them, ameliorating their punishment, or exacting vengeance on their enemies. Testimony alone should be used only with extreme caution.

Ref: Butz; Mayer; Segev

 

 

63) What was the War Refugee Board (WRB)?

Ans: The WRB was set up in 1944 by the Roosevelt administration and was head by Secretary of the Treasury Henry Morgenthau who was the one who proposed the destruction of Germany’s industrial base at the end of the war. This plan was the basis of U.S. occupation policy for over two years after the German surrender. The WRB was involved in projects to get Jews out of Europe and served as a tool of the World Jewish Congress and other Zionist organizations.

Ref: Butz

 

 

64) What was the WRB Report?

Ans: The WRB report is supposed to be based on the testimonies of three escaped prisoners from Auschwitz who claimed Jews were being gassed at Auschwitz on a large scale. It has now been largely forgotten, even though it is one of the founding sources for the Auschwitz legend. The reason it has been forgotten is that it is so obviously inaccurate in its descriptions of the gas chambers and the numbers of Jews being killed. In effect, it was inaccurate about everything that had to do with the extermination of Jews at the camp.

Ref: Butz; Gilbert; Pressac

 

 

65) How accurate was the information contained in the WRB Report?

Ans: There is very little in the report which can verified as accurate. The bulk of the information in the report is verifiably untrue or inaccurate by a wide margin. Though the report is supposed to be the first detailed account of the extermination of Jews at Auschwitz to reach the West, it is wrong in almost all of its details.

Ref: Butz; Pressac; Staeglich; Gilbert

 

 

66) What did the Auschwitz camp commander Rudolf Hoess confess about the Auschwitz camp?

Ans: Auschwitz camp commander Rudolf Hoess signed two confessions. The first confession was while a captive of the British. This confession was read to him at one of the Nuremberg trials at which time he testified the content of the confession to be true. A thorough examination of the confession shows it is filled with lies and contradictions.

Hoess signed another confession while in Polish custody. The contents of the second confession are much like that of the first, but in his second confession he accuses the British of beating him and forcing him to sign the first confession though he had no idea what was in it. Hoess also wrote a memoir while in Polish custody. This memoir is considered by many to be a fraud which Hoess transcribed from a prepared text given to him by the Polish communists. Even so, this fake is still in print and widely available. The former camp commander also testified at other trials before he was ultimately hanged at the Auschwitz camp that he used to run by the Polish Communists.

In his oral and written accounts of his time as commander at Auschwitz, Hoess describes being ordered to established facilities for the killing of large numbers of people and the disposal of their bodies. To fulfill this task assigned to him, Hoess built one or more gas chambers at Auschwitz and Birkenau concentration camps. The fumigant Zyklon-B was used as the killing agent in these gas chambers. The bodies of the victims were burned in the crematories and in open pits. The ashes were then collected. Bones were pounded into a powder. All of the remains were then dumped into the river. Hoess provided several estimates as to the number of people killed at his camp which range from 1.2 million to 2.5 million.

Ref: Faurisson; Staeglich; Pressac, Butz

 

 

67) How was Hoess’ confession obtained?

Ans: Among the techniques used by the British to get Hoess to sign his confession included sleep deprivation, threats against his family, beatings, and forced consumption of alcohol.

Ref: Butz; Faurisson; Pressac.

 

 

68) Is torture a way to get a reliable confession?

Ans: No.

The torture victim will usually agree to do anything in order to get the pain or torture stopped. It is however, a good way to get the kind of confession that is desired by the torturers.

Ref: Butz; Faurisson; Porter; Pressac; Mayer; Sack; Preissinger

 

 

69) What did a U.S. Senate commission find about the use of torture to obtain confessions for the Malmedy Massacre case?

Ans: The commission investigated nearly 140 former members of the Waffen SS involved as potential or actual defendants in the Malmedy case. The commission, headed by Judge Edward L Van Roden of the Texas Supreme Court, found that:

All but two of the Germans in the 139 cases we investigated, had been kicked in the testicles beyond repair. This was Standard Operating Procedure with our ‘American’ investigators’”.

One result of all the confusion caused by improper interrogation procedures is that nobody knows what really happened at Malmedy; another was that none of the death sentences was ever carried out. At any rate, there are 86 names on the monument although only 22 men were killed in the “massacre”: the names of other men killed elsewhere in Belgium, even on other days, were simply added for propaganda purposes.

Ref: Ziemssen; Butz; Cuppens; for the text of the Van Roden Report, see: http://www.fpp.co.uk/Auschwitz/Dachau/VanRoden1948.html

For a fairly objective discussion of the Van Roden Report from the exterminationist point of view, see:

http://www.scrapbookpages.com/DachauScrapbook/DachauTrials/MalmedyMassacre03.html

and

http://www.scrapbookpages.com/DachauScrapbook/DachauTrials/MalmedyMassacre04.html

Note that nobody claims that the Van Roden Report was substantially untrue. The only controversy relates to the exact number of permanently damaged testicles and the exact extent to which they were permanently damaged. — C.P.

 

 

70) Was the use of torture and threats only used in isolated cases?

Ans: There appears to be a wide range in how Nazi’s in Allied custody were treated. It is pretty clear from various sources that threats against prisoners were common. The use of torture was not rare either. Torture was used to break a prisoner’s spirit to gain cooperation, as in the case of Hoess. It was also administered out of what appears to be pure sadism.

Ref: Butz; Pressac; Ziemssen; Bacque; Sack; Preissinger; Weber

 

 

71) Why is it nobody protested the use of torture on German prisoners?

Ans: There were some protests, and there was a U.S. Senate investigation, but these have been largely ignored or forgotten. The attitude of the time, much of which continues to this day in certain circles, saw the Germans as deserving of any abuse they received. The press and many public officials were still under the influence of war propaganda. Voicing concern over the torture of an enemy would be regarded as disloyal.

Ref: Butz; Ziemssen; Bacque; Sack

 

 

72) Where did concentrations of Jews exist in Europe before 1939?

Ans: The bulk of Europe’s Ashkenazi Jews was located in Poland and parts of the Soviet Union. Hungary also was the home of a large population of Jews. The areas where most of the Jewish losses during the war occurred were areas which underwent massive shifts in population and borders between 1939 and 1945. Though a large percentage of Jews in the Netherlands, Germany, Austria and Czechoslovakia were deported eastward by the Nazis, the Jewish population of these countries were relatively small to begin with.

Ref: Sanning; Koestler

 

 

73) What is the origin of the Einsatzgruppe gas van charge?

Ans: Soon after the mass graves in which the NKVD buried thousands murdered Polish officers at Katyn were opened to international inspection by the Germans, the Russians, hurting from the bad publicity, put several Germans on trial for murdering prisoners with the exhaust from truck engines. These charges were later carried over to the postwar war crimes trials.

Ref: Berg; Butz

 

 

74) Why haven’t Germans and others in a position to know come forward to repudiate the extermination story?

Ans: Besides the danger of social ostracism for questioning the extermination story, anyone in a position of authority during the war in a position to know, in detail, what the final solution program involved is in danger of being prosecuted for war crimes. There is no statute of limitations on Nazi war crimes. Since the early 1980’s laws have been passed in several European countries which make it a crime to question the Holocaust or to offer an opinion which is not in line with the official dogma on the topic. There is no interest in what would be viewed as an attempt to rehabilitate the Nazi regime since postwar German politics is based on the repudiation of Hitler and the Nazi years.

Ref: Segev; Butz

 

 

75) Why were Jews in Nazi Germany forced to wear a star of David on their clothes?

Ans: This Nazi edict, which copied laws from the Middle Ages was one of many harassing measures instituted to isolate Jews in Germany and exclude them from German culture and society. The objective of this and other laws was to get Jews to leave Germany.

Ref: Irving; Segev; Staeglich; Butz

 

 

76) What sources of information did the Western Allies have during the war that failed to verify the extermination story or provide warnings about it?

Ans:

The Catholic church;

The Polish government in exile;

Aerial photography of Auschwitz;

The Polish underground resistance movement;

The International Red Cross;

Spies in the German government;

Intercepted German government cipher communications coming from and going to concentration camp administration personnel.

There was a process in place in which governments at war could register complaints and war crimes charges against their enemies. Each combatant country had a neutral country which would pass these complaints on to their enemy to investigate and explain. The Allies did not even ask the Germans to investigate the extermination story in a formal complaint even though the channel to do so was in place. This is an indication that the Allies did not take the charge of Jewish exterminations seriously enough even to as for an investigation or explanation.

Ref: Butz; Staeglich; Segev; Mayer, Ball; Irving; Da Zayas; Brugioni

 

 

77) What evidence is there that Zionist leaders did not believe their own propaganda?

Ans: There was no effort on the part of the Jewish leaders outside of Nazi occupied Europe to warn the Jews threatened with extermination about the danger. In fact, the Jewish council at a ghetto near Budapest turned British paratroopers from Palestine over to the Germans for fear harboring them would result in punishment. Arendt and Segev relate that testimony at the Eichmann trial indicate Jews in occupied Europe were unaware of the extermination at the time.

In 1944 Zionist leaders requested the British government stop running news stories concerning Jewish scientific contributions to the war effort for fear of reprisals being inflicted upon Jews in occupied Europe. That indicates they did not believe Jews were being exterminated since a reprisal against a population that was being killed in any case is meaningless particularly in 1944 when nearly all of the Jews were supposed to be already dead.

Additionally, Allied leaders, while giving lip service to Zionist complaints about the exterminations, did nothing because they did not believe and could not confirm them despite the fact they had excellent sources for information in Germany and Eastern Europe.

Ref: Butz; Segev; Arendt; Gilbert; Ball; Brugioni

 

 

78) Do Dr. Robert Faurisson and Fred Leuchter claim Zyklon-B was used as a germicidal antiseptic at Auschwitz?

Ans: J. C. Pressac, the author of AUSCHWITZ: THE TECHNIQUE AND OPERATION OF THE GAS CHAMBERS accused Leuchter and Faurisson of this because Faurisson used the verb ‘disinfect’ in describing what the fumigant did when it was used to fumigate a building. This interpretation of Dr. Faurisson’s loose use of the word when referring to delousing is a false one.

Deborah Lipstadt also picked up Pressac’s straw man in her attack on Leuchter and Faurisson in her book DENYING THE HOLOCAUST.

Fred Leuchter explained that the morgues of the crematories at Auschwitz were probably deloused with Zyklon-B and that this is why minute traces of a byproduct of the gas were detected in the samples of brick and plaster taken from the ruins at the former Nazi concentration camp. In interpreting the term ‘disinfect’ as meaning a process in which germs are killed rather than meaning a delousing or fumigation process, Pressac countered an explanation Faurisson and Leuchter never made by derisively pointing out washing surfaces with chlorinated water would be a much safer way to disinfect a building.

Deborah Lipstadt, who probably never read the Leuchter Report, picked up Pressac’s transparent argument and incorporated it into her book as well.

Ref: Pressac; Leuchter; Lipstadt; Faurisson

 

 

79) Are accounts of cremation pits at Auschwitz-Birkenau credible?

Ans: No.

Various accounts from former prisoners who spent time detained at Birkenau and staff who worked there include claims that a large number of corpses was burned in open pits up to three meters deep because the crematories there, despite a fabulous cremation capacity of 10,000 bodies per day, were not fast enough to dispose of all of the gas chamber victims. There are several problems with this allegation. Birkenau was built in a marsh. The camp was crisscrossed with drainage ditches to help deal with the high water table. Any pit dug into the ground there would fill with water making the burning of bodies impossible.

Even in a case where striking water is not a problem, burning anything in a deep pit is difficult since the fire consumes all of the oxygen available for combustion and puts itself out. There is no point in digging a pit for cremating bodies and is entirely counterproductive to the effort. Open air cremation is done on pyres, not in pits.

After Dresden was bombed, the Germans needed to dispose of a large number of bodies in a small amount of time. In this case, besides digging mass graves, bodies were burned on pyres, not in pits. If burning bodies in pits was such an effective means for their disposal, pits would have been dug in this case as well. They were not despite the fact pre-dug bomb craters in Dresden would have suited this requirement. This fact alone indicates the story of large scale pit cremation is pure whimsy.

Ref: Butz; Muller; Lanzmann; Ball; Leuchter; Mattogno; Irving

 

 

80) How does the crematory capacity of Auschwitz-Birkenau compare to other Nazi concentration camps where exterminations were not taking place?

Ans: In comparing the number of retorts, or cremation chambers, installed at Auschwitz-Birkenau where large numbers of people are said to have been gassed to death and other camps, like Dachau and Buchenwald, that had crematory facilities, but in which gassing are not claimed, and the prison registered death rates for each camp, it can be concluded Auschwitz-Birkenau was not suspiciously over-equipped with crematory ovens.

Ref: Butz; Mattogno

 

 

81) Why did Jews not return to their homes at the end of the war if they were not killed?

Ans: Some did, but most could not return home because it either no longer existed or someone else had moved in after they were deported and would not be willing to relinquish their homes to former owners and occupants. The war set tens of millions of refugees on the move. Housing, much of it destroyed during the war, was in short supply; There was no home to which to return. Others, still living in Soviet occupied areas, had entered a new era of their lives. National borders had been redrawn. Their prewar communities no longer existed and many did the best they could to get on with their lives in whatever area they found themselves. It should also be remember that the bulk of Europe’s Jews lived in the eastern part of the continent before the war and continued to live there after the war behind the Iron Curtain.

Ref: Sanning; Butz; Porter; Chernow; Segev; Arendt

 

 

82) What evidence exists for the charge the Nazis used the bodies of Jews to make, among other things, soap, fertilizer, lampshades, gloves, book covers, etc., ad nauseum?

Ans: During the war, many rumors circulated about the Nazis exploiting dead bodies for industrial, commercial and other uses. Some of these stories were merely reworked versions of stories spread by the British about the Germans during World War I. For instance, an article in a German newspaper during the First World War dealing with the rendering of horse corpses to make soap was changed by the British into a report that the bodies of dead German soldiers were being used by the Germans to make soap.

The British also spread the story that German soldiers were cutting off the hands of Belgian children. All sorts of these horrible stories were spread as part of the war effort. Similarly, during the Second World War, atrocity stories were spread about the activities of the enemy by both sides. The soap from dead bodies story came to life once more in the form of German-manufactured RIF soap. A rumor was spread that RIF stood for ‘pure Jewish fat’ and the bodies of dead Jews were used in its manufacture.

Though this and many stories like it are now considered to be ‘rumor’ by Holocaust historians, Germans were tried at war crimes trials on charges they had participated in the manufacture of soap from human bodies and the Soviets produced photographs of what they claimed was a laboratory near Danzig where it was made. Several men were tried and went to jail for taking part in activities Deborah Lipstadt, Tom Segev, and other Jewish Holocaust writers now claim was only a wartime rumor. Nevertheless many Jews still take the story seriously. ‘Soap’ became a derogatory term for survivors of the Holocaust used by Israelis after the war.

The American television comedy ‘Soap’ was renamed ‘Bubbles’ when it aired in Israel for that reason. The Yad Vashem museum in Israel still displays RIF soap in one of its exhibits. There are several graves in which German soap is buried on the belief that it was made from human bodies. The ‘human skin’ lamps were the property of Ilse Koch who was the wife of a concentration camp commander. Her husband had been executed by the Nazis over financial irregularities at the camp under his command. When brought to trial, Frau Koch was accused of, among other things, picking prisoners with tattoos she liked to be killed so she could make use of the art. As it turns out the lamps were made of leather from goat hide and not human skin. Frau Koch committed suicide while serving a prison sentence.

These and the other stories about the Nazis extracting material from dead bodies for the manufacture of products are untrue and indicative of people’s willingness to accept any story concerning an enemy as fact. During wartime, dehumanizing an enemy bolsters morale at home and justifies any vicious act of war committed against it. This is not to say all atrocity stories are false, but great care should be taken before giving credence to such horror stories. Even so, five decades after the war ended, many people are willing to swallow any charge of evildoing leveled at Nazi Germany as true.

Ref: Butz; Porter; Segev; Lipstadt; Smith

 

 

83) What is the explanation for all the hair, shoes, eyeglasses, and other personal items found at Auschwitz?

Ans: As prisoners were processed into the concentration camp, their hair was shaved to prevent the introduction of more typhus-bearing lice into the camp. Their personal belongings were taken away and put into storage. Uniforms and shoes were issued to the prisoners after they were deloused. Hundreds of thousand of people passed through Auschwitz camp and survived. The best evidence available points to a total of around 130,000 deaths that took place during the time the Nazis operated the camp. Nearly all of these were due to epidemics of typhus and other diseases. The separation of a person from their belongings in and of itself does not cause death, however, those that not survive their time at Auschwitz did not claim their belongings, so these remained in storage.

In addition much of this prisoner private property was left behind when the camp was evacuated and abandoned to the advancing Red Army in January of 1945. There was very real possibility of having one’s belongings stolen while in the camp by other prisoners. Storing the goods prevented that. Leather goods are a haven for lice. Many items like shoes and suitcases were stored as part of camp hygienic measures. Other items, such as shaving razors, were potential weapons and were confiscated and stored for that reason.

Ref: Porter; Butz; Staeglich

 

 

84) What have forensic examinations of the alleged extermination sites revealed?

Ans: Several examinations have been made by scientists and amateurs of the crematoria, and alleged gas chamber sites at several of the former Nazi camps. While they generally agree on what the buildings look like, the conclusions as to their nature diverge in some cases. Fred Leuchter, an execution equipment engineer; Walter Lueftl, an Austrian engineer; Germar Rudolf, a German chemist; and two revisionist researchers — David Cole of the United States and Ditlieb Felderer of Sweden, among others, have all concluded the gas chambers and ruins of gas chambers on display at the various concentration camp sites were not and could not be used as gas chambers as described by eyewitness.

A French pharmacist, J.C. Pressac, and the Polish government authority that administers the Auschwitz museum draw the opposite conclusion based on the same evidence. What they discovered were extremely small traces of prussian blue, a byproduct of the use of the fumigant Zyklon-B, (i.e. the chemical HCN), in the mortar at the some of the sites, particularly at Auschwitz and Birkenau. Revisionists point out that the by product should be found in much higher quantity. The traces were found at levels consistent with the building being fumigated at some point. A gas chamber would contain a much larger amount of the prussian blue because of the repeated exposure to HCN as in the camp fumigation facilities where prussian blue has permeated deeply into the walls and can be found in high concentrations. Pressac and others on the opposite side of the issue argue finding any trace at all supports their position of gassings in the buildings.

Ref: Pressac; Leuchter; Gauss; Lenski; Lipstadt; Lueftl

 

 

85) Why have there not been extensive forensic examinations of the killing centers up to now by the Allied governments?

Ans: There are probably several reasons for it and since these governments don’t even address the issue any reply to this question would be speculative. The most obvious reason is the Soviets and her allies saw no need for them. The war crimes tribunals simply took judicial notice of the crimes themselves and therefore it was not required that proof be produced. The question addressed by the IMT and NMT was not what happened, but who was to be punished. A thorough examination of the death camps would more likely than not produce evidence which would damage their case since they knew many of the charges were untrue. Therefore such an action by them would be counterproductive to the larger goal of discrediting the Nazi regime.

Ref: Faurisson; Mayer; Butz; Leuchter; Gauss

 

 

86) Doesn’t the verdict in the Max Taeubner trial indicate the Nazi Einsatzgruppen were killing Jews?

Ans: Max Taeubner was a member of an SS Einsatzgruppen who was convicted by an SS court for his part in the massacre of Jews in the occupied territories in the East. The court was particularly disturbed by his photographing the bodies and sharing the pictures with family and friends. It appears from the verdict the reason he was punished for his activities in the case was for his acting in this regard without orders, the cruelty with which the executions were carried out, and for taking photographs which he shared with others.

Certainly the Einsatzgruppen killed people, particularly Jews. These executions were part of security measures instituted in the eastern territories occupied by the Nazis. The point to them was to suppress anti-Nazi guerrilla activities in these areas. Taeubner was a loose cannon acting out of his own personal hatred for Jews. He was sentenced to several years in prison for his crimes, but was pardoned in January 1945 — when the situation for Germany was beyond desperate — and put back on duty at the front. Taeubner apparently survived the war and there were several unsuccessful attempts to prosecute him in the 1960s and 1970s in Germany for his crimes, but the courts cited his prior conviction by an SS court and dismissed the case.

Ref: Klee

 

 

87) What is the Leuchter Report?

Ans: During the mid-1980’s a German-Canadian publisher named Ernst Zuendel commissioned an American execution equipment engineer and consultant named Fred Leuchter to examine the sites of alleged Nazi gas chambers at Auschwitz and Majdanek and render his opinion as to whether these buildings were used to kill millions of people. The report then, is Leuchter’s opinion based on the evidence he gathered and analyzed.

Ref: Leuchter; Lenski

 

 

88) Is the Leuchter Report flawed? If so, how?

Ans: The Leuchter Report is adequate for the purpose for which it was intended, which was to fulfill the commission of Ernst Zuendel to examine the sites of alleged German gas chambers, report on what he found, and draw conclusions from his findings.

The samples of plaster and mortar Leuchter had tested left a question as to how much prussian blue residue from Zyklon-B would be found in a room that had been fumigated one or more times, but not used as a gas chamber. The answer to this question was left open because plaster samples from the so-called undressing rooms at crematory II and III were not analyzed for comparison to those taken from the alleged gas chambers.

Ref: Leuchter; Pressac; Lenski; Lipstadt

 

 

89) Have others corroborated Leuchter’s findings?

Ans: German chemist, Germar Rudolf has analyzed samples of plaster taken from prisoner sleeping barracks and found that the amount of residue left behind from fumigation with Zyklon-B is comparable with that found in the alleged gas chambers. Rudolf also concludes the gas chamber story is false. The Austrian engineer Walter Lueftl has also examined the allegations and came to the same conclusion; As did DuPont chemist William L. Lindsey when he examined the problem of the gas chambers.

Ref: Lenski; Lueftl; Leutcher; Gauss

 

 

90) Why would the Allies have been interested in Auschwitz long before the charges of extermination there were leveled?

Ans: Auschwitz was located next to a Buna rubber factory that the Nazis were building to convert coal to gasoline. ‘Operation Frantic’ targeted German fuel production facilities for bombing missions. As early as 1943 Auschwitz and Monowitz, the Buna plant, were flown over by Allied photo reconnaissance airplanes in preparation for it being targeted by American bomber planes. The entire area had been photographed over a dozen times by the American army by the end of 1944. Yet, despite this interest in the area, the U.S. government was unable to confirm an extermination of the Jews was taking place.

Ref: Butz; Ball; Gilbert; Brugioni

 

 

91) What do Himmler’s diaries reveal about the final solution to the Jewish problem?

Ans: That is unknown, since these have never been published and are not available to researchers though they are known to exist in Israel.

Ref: Irving; Weber

 

 

92) What do the Auschwitz-Birkenau coke shipment records reveal?

Ans: Receipts for shipments of coke to fuel the crematories for some of 1942 and ten months of 1943 are in the Auschwitz archives in Poland. They indicate an amount of fuel available to cremate corpses compatible with the registered deaths in the camp for that period. The death rate was about 100 per day and the amount of coke available for each cremation works out to a little more than 21 kilograms (46 lb.) of fuel per registered death. This amount of fuel is compatible with the requirements of the crematory machinery.

Ref: Pressac; Mattogno

 

 

93) How long does it take to cremate a human body?

Ans: It varies with the equipment used, but the cremation time for the equipment installed at Birkenau appears to have required an incineration time of about an hour per body. The entire cremation cycle took longer and each oven, or retort, could reduce three or four bodies per day under normal operating circumstances. Birkenau had a total of 46 ovens so the capacity would have been 184 bodies per day if all of the facilities were operating at once.

This, however, was not the case. Crematories IV and V had 8 ovens each and operated for only a few months before they broke down and were mothballed in 1943. The other two at Birkenau, numbered II and III, contained a total of 30 retorts which would have put the normal daily capacity at 90 to 120 bodies per day which is the rate indicted for the camp by the death registries.

In 1942, when the crematory facilities for Birkenau were planned by the SS, it was also planned that the camp be greatly expanded and the inmate population increased to two hundred thousand. The camp population never reached that number and the typhus epidemic was partially brought under control, so the two smaller facilities were not repaired and put back into operation since they were not needed.

Ref: Mattogno, Butz; Iserson; Pressc

 

 

94) Where are the original Allied Auschwitz air photo negatives?

Ans: In the CIA archives and unavailable to researchers. Copies of the films can be studied by researchers at the National Archives in Washington, D.C. but it is believed these films have been altered and contain imagery different from the originals.

Ref: Lenski; Ball; Brugioni

 

 

95) What was the ‘Madagascar Plan’?

Ans: After France was defeated by Germany in 1940, the Nazi leadership researched the practicality of resettling Europe’s Jewry on the remote French colony of Madagascar. It was decided Germany did not have the resources to transport them there while the war was still being fought, so Madagascar was abandoned in favor of occupied Soviet territory in late 1941. It was hoped at the time by the Nazis the final expulsion of the Jews from the continent of Europe would then be addressed once the war was won.

Ref: Butz; Irving

 

 

96) Who was Kurt Gerstein?

Ans: Kurt Gerstein was a low-ranking SS officer with a degree in mining engineering who served as a sanitation officer for the SS during the war. Near the end of the war, he deserted his assignment and surrendered to the French. While a captive of the French, he wrote several reports or confessions having to do with what he claimed to have witnessed with regard to the gassing of Jews at various Nazi concentration camps. He was found hanged in his cell soon thereafter.

Ref: Roques; Butz

 

 

97) How reliable are Gerstein’s confessions?

Ans: The reports left by Gerstein are full of exaggerations and absurdities, but since the source is an SS officer, they are frequently used by Holoscribes as source material in their writings. A reading of the entire text of these confessions can only make one wonder how anyone can seriously quote from them.

Ref: Roques; Butz; Lenski

 

 

98) How much ash remains after a body is cremated?

Ans: The Cremation Association of North America says that adult remains weigh between three and nine pounds. Others have found they average 7.4 pounds for men and 5.8 pounds for women.

Ref: Iserson

 

 

99) What does Dr. Kremer’s diary reveal about his time at Auschwitz?

Ans: Dr. Kremer’s diary does not mention the gas chambers at all and only refers to the use of Zyklon-B once in relation to the fumigation of a barracks infested with lice. Dr. Kremer discusses the epidemic of typhus raging through Auschwitz during the second half of 1942 and the quarantine the camp was under to get control of the spread of the disease.

There are several references to having witnessed horrible scenes while assigned to special actions, but these references are so vague, only a very loose interpretation would allow the reader to conclude he is referring to gassings in these entries. More than likely the references are related to examining prisoners with typhus.

Other gruesome entries deal with the pathologist’s work in collecting human organs from dying patients for his studies; attending trials and executions of prisoners. These were all duties he performed while assigned to the camp.

The key reason Kremer’s diary is cited by the Holoscribes as proof of mass murder of Jews at Auschwitz is his use of an ambiguous phrase in one of the entries. The phrase in question refers to Auschwitz camp as “das Lager der Vernichtung” which they translate as “an extermination camp.” As Faurisson points out, however, the Nazis did not refer to any of their camps as such and placing this postwar interpretation on this 1942 diary entry is erroneous. Moreover when the diary of SS-Dr. Kremer is used as evidence of gassings at Auschwitz, it is required that his more explicit post-war testimony be used in conjunction with the diary to make it support the Auschwitz gas chamber legend. Kremer testified to being assign duty at gassings. He claimed his function was to stand by in case an SS member accidentally succumbed to the gas and render assistance in such cases. The problem with interpreting the diary based on Kremer’s postwar testimony is the diary is no longer the evidence. The evidence is the postwar testimony which was subject to all of the postwar pressures of the other testimony given by former Nazis.

Ref: Klee; Faurisson; Staeglich

 

 

100) Are the stories of strange Nazi medical experiments true?

Ans: Medical experiments were performed on some concentration camp prisoners, but those experiments which were life-threatening were performed on inmates who had been sentenced to death by the German government for crimes they had committed. However, many stories concerning medical experiments, like those of Dr. Mengele at Auschwitz, are more likely exaggerations and fabrications because they appear to be scientifically pointless and even silly. The evidence for most of these stories too is post-war testimony. The Nazis do not have a monopoly on performing medical experiments on prison inmates, however. In fact, some of the experimental research started by SS doctors was continued and completed by American military doctors after the German defeat.

Ref: Butz; Porter; Klee

 

 

101) Did Hitler order the Jews be exterminated?

Ans: Though that is alleged by those wishing to discredit Hitler and others who wished to shift blame to a dead man. No extermination order has ever been located, and there is no evidence Hitler even knew such a program existed.

Ref: Irving; Butz; Mayer; Klee; Staeglich

 

 

102) Did Himmler order the gas chambers be destroyed?

Ans: It is claimed Himmler, the head of the SS, ordered the destruction of the gas chambers in October or November of 1944 and the extermination of the Jews ended. No proof of this has ever been produced. The story of the Himmler order, like the story of the Hitler order to kill the Jews is based largely on postwar testimony, particularly that of Eichmann and Hoess. The gas chamber facilities at Auschwitz were supposed to have been destroyed soon after this order was issued, but aerial photographs taken as late as January 1945 show at least one of the crematory buildings still intact several months after they were allegedly destroyed.

Ref: Butz; Brugioni; Pressac; Ball

 

 

103) How many people survived being imprisoned at Auschwitz?

Ans: Recent (1996) press articles estimate the number of people to have survived imprisonment at Auschwitz to be 200,000. The real number is unknown, but many people were imprisoned at Auschwitz and its satellite camps for very short times and were then released after they had served their sentences. The real number, depending on the definition of ‘survived’, therefore may be higher. This huge number of survivors is interesting in that the extermination program was supposed to have been a state secret. Witnesses to it were supposedly killed as part of the effort to destroy the evidence of the crime. Yet the crematories were built in plain sight of everyone arriving at camp and most of the barracks buildings. An athletic field was situated next to Crematory III. There was no effort to hide the facilities, and the people imprisoned at Auschwitz could see everything.

Ref: Associated Press/Reuter; Ball; Brugioni; Mattogno

 

 

104) What is the Mueller document?

Ans: The Mueller document, published in 1980’s, is purported to be an Austrian police memorandum from the postwar 1940’s which lists Nazi concentration camps where gassing claims had been investigated and proved to be false. An Austrian, Emil Lauchout, claims the document to be genuine, but it is most likely a forgery. It appears the gassing claims were never investigated, but simply accepted by the Allied governments as fact.

Ref: Faurisson; Lenski

 

 

105) Do Holocaust revisionists incite racial hatred?

Ans: No. As far as I know, there is no evidence of that. What the revisionists want to incite is skepticism and an objective examination of major contemporary historical issues that affect us all. Or to quote the revisionist researcher and writer Carlo Mattogno:

If official historiography reached the clear conclusion that their ‘Holocaust’ version was historically flawed, would it be necessary to hush it up out of fear of providing justification for neo-Nazi resurgency?

In other words, if it is true, it is unintentional and beside the point.

Ref: Mattogno

____________________________

 

 

III

BIBLIOGRAPHY

Suggested titles for more detailed answers to the questions.

 

 

Arendt, Hannah (1964) Eichmann in Jerusalem: A Report on the Banality of Evil, The Viking Press

Bacque, James (1991) Other Losses, St. Martin’s Press

Ball, John C. (1992) Air Photo Evidence, Ball Resource Services Limited

Brugioni, Dino A.; Poirier, Robert G. (1979) The Holocaust Revisited: A Retrospective Analysis of the Auschwitz-Birkenau Extermination Complex, Central Intelligence Agency

Butz, Arthur R. (1976) The Hoax of the Twentieth Century, Institute for Historical Review

Calvocoressi, Peter; Wint, Guy (1972) Total War Volume 1: The War in the West, Ballantine Books

Chernow, Ron (1993) The Warburgs, Random House

Cobden, John (1994) Dachau: Reality and Myth, Institute for Historical Review

Cockburn, Andrew (198?) The Threat: Inside the Soviet Military Machine ???

Cuppens, Gerd. J. August, Massacre at Malmedy? [See Letter 14]

De Zayas, Alfred M. (1989) Nemesis at Potsdam: The Expulsion of the Germans from the East, University of Nebraska Press

De Zayas, Alfred M. (1989) The Wehrmacht War Crimes Bureau, 1939-1945, University of Nebraska Press

Gauss, Ernst (1994) Grundlagen Zur Zeitgeschichte, Grabert

Gehlen, Reinhard (1972) The Service: the Memoirs of General Reinhard Gehlen, World Publishing

Gilbert, Martin (1981) Auschwitz and the Allies, Holt Rinehart & Winston

Hoggan, David L. (1989) The Forced War: When Peaceful Revision Failed, Institute for Historical Review

Irving, David (1991) Hitler’s War, Focal Point

Irving, David (1996) Goebbels: Mastermind of the Third Reich, Focal Point

Iserson, Kenneth V. (1994) Death to Dust: What Happens to Dead Bodies? Galen Press

Kammerer, Solms (1993) A Scientific Sensation: the Rudolf Report, Cromwell Press

Klee, Ernst; Dressen, Willi; Riess, Volker (1988) “The Good Old Days:The Holocaust as Seen by Its Perpetrators and Bystanders, Free Press

Lanzmann, Claude (1985) Shoah: an Oral History of the Holocaust, Pantheon Books

Lenski, Robert (1989) The Holocaust on Trial: the Case of Ernst Zundel, Reporter Press

Leuchter, Fred A. (1988) The Leutcher Report: the End of a Myth, Samisdat Publishers Limited

Lipstadt, Deborah (1993) Denying the Holocaust: the Growing Assault on Truth and Memory, Free Press

Mattogno, Carlo (1994) Auschwitz: the End of a Legend, Institute for Historical Review

Mattogno, Carlo (1996) My Banned Holocaust Interview, Granata

Mayer, Arno J. (1988) Why Did the Skies Not Darken? Pantheon Press

Muller, Filip (1979) Eyewitness Auschwitz, Stein & Day Porter

Carlos Whitlock (1988) Made in Russia: the Holocaust, Historical Review Press

Pressac, Jean-Claude (1989) Auschwitz: The Technique and Operation of the Gas Chambers

Robnett, Geoge W. (1968) Conquest Through Immigration: How Zionism Turned Palestine in a Jewish State, Omni Publications

Roques, Henri (1989) The ‘Confessions’of Kurt Gerstein, Institute for Historical Review

Sanning, Walter N. (1983) The Dissolution of Eastern European Jewry, Institute for Historical Review

Segev, Tom (1993) The Seventh Million, Hill & Wang

Smith, Bradley (1988) Confessions of a Holocaust Revisionist, Prima Facie

Solzhenitsyn, Aleksandr I (1973) The Gulag Archipelago, Harper & Row

Staeglich, Wilhelm (1986) The Auschwitz Myth, Institute for Historical Review

Steiner, Jean-Frangois (1979) Treblinka New American Library

Ziemssen, Dietrich (1981) The Malmedy Trial, Institute for Historical Review

Articles / Pamphlets:

Diesel Gas Chambers: The Myth Within the Myth” by Friedrich P. Berg JHR Vol 5 No. 1. Spring 1984

The Franke-Gricksch ‘Resettlement-Action Report’ Anatomy of a Fabrication” by Brian A. Renk JHR Vol. Eleven, No. Three. Fall 1991

My Confrontation with Deborah Lipstadt” by David Irving

THE JOURNAL OF HISTORICAL REVIEW Volume 15, Number 1 January / February 1995. Pages 28-30.

What is ‘Holocaust Denial’?” IHR pamphlet 1992

A few facts about the INSTITUTE FOR HISTORICAL REVIEW.

pamphlet / IHR “Confessions of SS Men who were at Auschwitz” by Dr. Robert Faurisson. JHR Vol. 2 No. 2 1981

How the British Obtained the Confessions of Rudolf Hoess” by Dr. Robert Faurisson JHR Vol.7 No.4 1986-87

The Mueller Document” by Dr. Robert Faurisson JHR Vol.8 No. 1 1988

The Lueftl Report” by Walter Lueftl JHR Vol. 12 No. 4 Winter 1992-93

 

 

 

 

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Jews Must Live

 

Jews Must Live  080

Part 11

 

by Samuel Roth

 

 

Jews Must Live — Originally published in 1934 (New York: The Golden Hind Press, Inc.), 319 pp. First reprinted in 1964, but with 5 chapters mysteriously taken out and with further abridgment of text in chapter IV. I’m not aware of a full reprint ever being done. As far as I know, the version presented below, proofread from an original 1st edition, is the only complete and accurate version of Jews Must Live available on the Web. -JR 7/9/2005

http://www.jrbooksonline.com/roth.htm

JEWS MUST LIVE

AN ACCOUNT OF THE PERSECUTION OF THE WORLD BY ISRAEL ON ALL THE FRONTIERS OF CIVILIZATION
ILLUSTRATED BY JOHN CONRAD

 

 

 

ABOUT THE AUTHOR

 

Jews Must Live  081

About the author: Polish-born Jew Samuel Roth (1893 – 1974) emigrated to America with his family at the age of four. By the 1920s he was an established poet, with his work published in some major literary outlets.

At the same time, he began publishing erotica, most famously a pirated version of D. H. Lawrence’s Lady Chatterly’s Lover, which, although tame by present-day standards, landed Roth in jail on pornography charges.

Later, he began publishing real pornography and was repeatedly arrested and jailed, eventually serving around nine years behind bars all told.

His last great court case, which took place in 1957 (Roth . United States, 354 U.S. 476), redefined the Constitutional test for determining what constitutes obscene material unprotected by the First Amendment and became a template for liberalizing First Amendment decisions of the 1960s.

 

Written by one America’s most famous Jewish pornographer, this work provides a shocking and insightful account of Jewish attitudes towards Gentiles.

Samuel Roth first embraced Judaism and Zionism, but later blamed other Jews for his financial and legal troubles — which landed him in jail. He became so embittered with his treatment at the hands of his co-religionists that he wrote this book which he said exposed their underhanded dealings with the Gentile world.

The engrossing narrative starts with the origin of Jewish behavior, which Roth identifies as coming from the Old Testament/Talmud. Using specific examples (such as the Jewish patriarch Abraham’s pimping of his wife Sarah to blackmail neighboring Gentile tribes into handing over their possessions). Roth claims that such behavioral patterns are repeated to the present day.

This behavior, Roth says, is founded in a Jewish belief that all the world’s possessions belong to them by divine right. He then discusses the effect of Jews in law, media, medicine, prostitution, literature, arts, and much more. Also included is a fascinating section on the vow-breaking Kol Nidre prayer.

Roth also includes detailed sections on his own experience at being swindled, and concludes that ant-semitism is always the a reaction to Jewish behavior, and not the product of some irrational disposition on the part of the Gentile, as is so often claimed.

He explains his position in this way: “I don’t think I ever shared the Jewish contempt for the goyim, which is part and parcel of all Jewish psychology.”

http://www.jrbooksonline.com/roth.htm

Chapters II, III, XIII, XVI and XVII are completely missing from the 1964 “re-published” edition.

We can only speculate as to why these chapters were taken out. The first two may have been “offensive” to “traditional” Christian types (to include the text missing from ch. IV), but the rest remains a mystery. “The Life and Death of William Faro” gets to the whole purpose of the book: that fellow Jews had cheated Roth, who wrote the book (exposing Jewish practices) in retaliation. “Farewell to Judas” is an interesting account of his adventures aboard a cruise ship, during which Roth found his true self, while the Appendix includes two rare literary works: “The Jew”, originally an article in Voltaire’s Dictionnaire Philosophique but expurgated from most editions, and a full English translation of Heinrich Heine’s “Disputation”. Incidentally, “Disputation” is referred to in “Bolshevism from Moses to Lenin”, f/n 67 (f/n 70, 1999 ed.).

Note: The expurgation of Roth’s book is mentioned by Dr. Revilo P. Oliver in his essay “The Enemy of Our Enemies”, Part II, f/n 29 and 70.

 

Jews Must Live  082

A Roth “mug shot”

Jews Must Live  083

Testifying before a Senate subcommittee. [Text: Samuel Roth, a publisher of erotic and nudist books, in United Sates Court House, Foley Square, where he appeared yesterday before the Senate subcommittee investigating juvenile delinquency.]

The next time you read about a particularly bloody pogrom and pause to wonder how Christians, dedicated to a religion of mercy, can exercise so much brutality against the Jews, remember that the Jew wheedles all the mercy out of his neighbors in the ordinary course of business. He lies and cheats until he is caught. When caught, instead of accepting punishment, he moans and tears his hair, invokes the sores of ancestors in their graves and living relations at the point of death in hospitals, until the wronged gentile, nauseated, lets him go. Then, thumbing his nose at the gentile behind his back, the Jew goes about his business the same way, lying and cheating now doubly to make up for lost time. A pogrom is usually the climax of years of such relentless goading. Do you wonder that when the final reckoning comes the gentile is absolutely merciless?

— Samuel Roth, Jews Must Live, Ch. XIII, p. 206, f/n 31 [expurgated chapter]

 

 

Jews Must Live  078

Jews Must Live  076

Copyright, 1934

by

THE GOLDEN HIND PRESS, INC

Dedication:

“TO THE FIRST GENERATION OF JEWS THAT WILL LEARN HOW TO PRONOUNCE MY NAME SOFTLY”

 

 

 

CONTENTS

I        PROLOGUE: THE GENESIS OF JEW-HATRED 11

II      THE JEW-HATRED OF GENESIS* 25

III    IS MONOTHEISM A PURELY JEWISH CONCEPTION?* 41

IV    JEW-HATRED AS A NATURAL INSTINCT 55

V.     LEOLOM TICKACH: ALWAYS TAKE 69

VI    THE BRINGING-UP OF THE LITTLE JEW 85

VII   WHAT HAVE THE JEWS CONTRIBUTED TO AMERICAN CULTURE? 99

VIII  THE JEW IN BUSINESS 111

IX    JUDAISM IS NOT A MISFORTUNE TO THE JEWS ALONE 127

X      THE JEW AS A LAWYER 143

XI    THE JEW AS A PHYSICIAN 161

XII   THE JEW AND THE LAND 175

XIII THE LIFE AND DEATH OF WILLIAM FARO* 189

XIV  THE JEWS, THE THEATRE AND THE WOMAN MARKET 223

XV    THE RAPE OF LAKEWOOD, LONG BRANCH AND ATLANTIC CITY 239

XVI   FAREWELL TO JUDAS* 255

XVII  APPENDIX: DO JEWS EMIT A PECULIAR ODOR?* 289

 

* Chapters missing from the 1964 “re-published” edition.

 

Jews Must Live -Part 11 image

 

Chapter XI

 

 

THE JEW AS A PHYSICIAN

 

The chief difference between the Jews and the other peoples seems to be this. Other peoples learn from experience. The Jews do not.

Take the Mohammedans, for instance. In Spain, during the first half of the Middle Ages, they experienced two centuries of two religions, the Christian faith and their own, trying to live side by side on one broad, fruitful, not too densely inhabited peninsula. But they found out one thing to be quite inevitable: there was no let-up of trouble continually brewing — and breaking. Eventually at the end of a series of wars, in which Mohammedans were dislodged, one at a time, out of every one of their fortresses and mosques, they found themselves of necessity in the position of a conquered people. On the Spanish peninsula, at any rate. Did they insist on remaining in Spain and live in sufferance under their Christian masters? No. Among other things, they took a hint from the fact that, as quickly as they could manage it, the Christians converted their mosques into churches. The Mohammedans, therefore, moved south and made themselves permanent masters of their own domains.

Ah, but where have the Jews to retreat to? I can almost hear the Jewish apologist putting it. He knows the answer as well as I do, but he never fails to ask the question. There have always been on this planet, as there are even today, great stretches of un-owned, undeveloped, and cultivatable land where the Jew — if he really thinks his Judaism is too precious a gift to lose — can establish and develop his own civilization, where to build a synagogue will not amount to thumbing his nose at his neighbor and master. Why have Jews never tried this? Why, when England offered them uninhabited country in West Africa, did they turn it down? We come back once more to the Jew’s reluctance to work and build. The Jew must have cities already built for him. The Jew must have vineyards already planted and ready for him to steal nourishment from.

Wherever the Jew went, into Christian country or Mohammedan, after he had been driven from Palestine like a wild beast by the Roman legions, his presence, because it was a taunting contradiction of the prevailing religious hope of the country he invaded, was bitterly resented. He was fought wherever he settle down, with every available weapon except the sword which the Jew would not pick up once it has been shattered out of his hand to the ground. If a man will not fight against you, there is only one other way of getting the better of him — and that is to talk against him. A popular superstition was created that the whole business of the Jew in wandering about from land to land and from city to city, was the destruction of his enemy religions.

Popular superstition in Europe has had the Jew poisoning wells and using the blood of Christian children to leaven his Passover bread. And yet — in the face of such monstrous accusations — he has dared to be, within the recollection of Europe, its most persistent physician. The Arabs took to medicine quite as naturally as did the Jews. For several centuries Arab physicians, who not only healed but actually contributed to the science of medicine, were even more numerous in Europe than Jew physicians. But the Arabs sensed the feeling of resentment. Gradually fewer and fewer of them continued to practice in the west, until a time came when there was not an Arabian physician left north of the Mediterranean.

The Jews, against whom the feeling of resentment was much keener, merely continued to disregard it, and even took the places of the vacating Arab scientists.

The Church of Rome helped the Jews in medicine as it had helped them in money-lending. She not only forbade Christians from lending money at interest, she also also forbade them the study of the science of healing. Christianity, declared the Church, is the only true science of healing — antedating Mrs. Mary Baker Eddy by more than fifteen hundred years. The Church denounced Christian doctors as heretics who pretended to accomplish cures which were entirely her own province.

The attitude of the Church towards medicine may have been a great opportunity which the Jewish People let go aglimmering. Who knows what peace they might not have established with their manorial masters if the Jews, instead of giving honest unselfish medical service, had not improved, as usual, on the opportunities to gain their own ends. The stern fact is that they practiced medicine, as they practiced money-lending, entirely for personal gain, and without contributing to the advancement of the science itself.

In medicine, as in law and in the major arts, the Jews are at best absorptive. At their next best they are interpretive. They are almost never creative. I have before me a specimen, Berachya’s Hebrew rendering of an ancient Anglo-Latin classic, Adelard of Bath’s Queastiones Naturales of which the the only printed edition is the Latin of 1480. This curious scientific work, available since the middle of the twelfth century in manuscript form under the title De eodum et diverso, is in the form of a dialogue between Adelard and his favorite nephew, and cover almost every phase of mediaeval man’s knowledge of nature and his own body — a knowledge that would seem to have been wider and deeper than modern science is willing to grant it. Adelard’s work asks and gives answers to seventy-two questions. The Hebrew author Berachya’s (which should be called an adaptation rather than a translation) reproduces only sixty-two — only those susceptible of some slovenly moral modification, and what profound changes our Jewish philosopher institutes!

Adelard’s Chapter XIII, for instance, makes answer to the question: Do Animals Have Intelligence? Adelard grants it to them on the simple premise that “just as there cannot be sense except in relation to an animated body, so they cannot exist without a mind. There are several sorts of movement, some specially referable to the body, others more particular to the mind. For as a result of the fire in them, bodies can move upwards, as a result of the earth in them, downwards; as a result of the air and water, to the right and to the left, backwards and forwards; while orbicular motion is referable in the first place to the mind only. Since then this movement occurs in animals, it follows also that they have minds.”

Berachya (who calls his work Uncle and Nephew, Dodi Venechbi) ignores this brilliant physical explanation entirely. In chapter XIX of his work, he asks the same question and assumes Adelard’s explanation without as much as taking the trouble to repeat it. But he does summon forth pious definitions of ruach (spirit) nefesh (flesh), and neshama (soul), to prove that whereas the first two may be granted the lower brutes, the third is peculiar only to created man. Berachya contrives, in other words, to becloud the clear physical issue by moralizing it. He pursues this stupid game throughout the entire work.

Medicine developed slowly and painfully through the centuries. As knowledge and skill increased, the practitioners of the profession profited. Jewish physicians continued to enjoy the profits of the science of medicine without making any valuable contribution of their own until the middle of the nineteenth century, and then they made their contributions only in one country, Germany, the only country in the modern world which the Jews embraced sincerely, enthusiastically and creatively as though it were really their own. In America and in England, especially in America, Jews contrive to make of medicine a means of increasing their own wealth, without making any return to the science or the profession.

The Jews do become shrewd practitioners and occasionally, very able surgeons. But they do not approach their calling in the spirit of the Hippocratic oath. They make out of the human body a contrivance for raising money very much as the Jewish lawyers described in the previous chapter manipulate the affairs of their neighbors to their own financial aggrandizement. The strange part of it, the part which seems to me so incredibly idiotic, is, I repeat, that they are permitted to continue to operate on the public body without prejudice by the very people who are reluctant to entrust them, in their business, with the very simplest responsibilities!

 

*    *    *

 

A Jewish physician whom I have known for many years recently paused with his son before my table in Cafe Royal. The son having recently been graduated from college, I enquired of the father, whom we shall call Dr. Grubnyak what plans he was making for his prodigy.

Medical school, if possible,” was the reply.

But why if possible?

The usual restrictions.

Nonsense. Your son is an excellent student. I think you can depend on him to pass almost any test.”

Almost any test but one. Religion.

Oh, well. You passed by this restriction. And so, I suppose, will your son.

The doctor shook his head. “The restrictions are much harder today than they were in my time.

One need but glance at a list of the physicians in any classified directory in the United States to realize that the restrictions against admitting Jews to the study of medicine cannot possibly be hard enough. Nearly one out of every two physicians turns out to be a Jew. Aside from the fact that it is wrong for people to be allowed to capitalize on something with the creation of which they have so little to do, thus making them the benefactors of a labor in which they do not participate, there is a really grave consideration that cannot be overlooked. The Grubnyaks do not make good physicians. Grubnyak in medicine like Maggog in law, is a dangerous racketeer. Not quite as bad. But pretty nearly so.

In all fairness, I want to point out a very important difference between the training of Counselor Maggog and Doctor Grubnyak. Maggog got his training in law in the law office of an older Maggog. Consequently his law clerkship was an apprenticeship in the very vilest cunning of the race.

For his apprenticeship, Grubnyak had to go to a hospital. And, luckily, almost all of the hospitals in America, even those supported specifically by Jewish donations, are under the direction of gentiles. By getting his internship in a goyish hospital (not because he preferred it but because there was no other alternative) Grubnyak got a fairly clean start.

Like any other physician, therefore, our Grubnyak had to devote at least a year of his time to the practice of medicine in a hospital, almost as if he were doing it, to increase his skill, or, much more remote for Grubnyak, for the love of the profession. For that long year he observed about him the best traditions of his profession. But it was not long before he was, in the language of the street, wised up. It was not long, you may be sure, before he was handing out his private cards to the patients in the hospital and fleecing them outside the hospital hours.

Once in my teens I suffered a mild rupture and was advised to go to a public hospital in our neighborhood for treatment. When I had been coming there patiently for two successive weeks, I approached the attending physician and asked him how long he thought it would be before I was completely cured.

Do you understand Yiddish?” he asked me. I nodded.

Well, if you keep on coming here,” he said to me in Yiddish, “you may never be cured.

I was frightened. “But why?

Because” he replied, “I am not permitted here to give you the particular attention your case needs. This is a free hospital, and, as you can see for yourself, we have more patients than we can afford to take care of properly. Better take my card.

A few days later, in the privacy of his own office, I found him in the possession of the English language again. But he seemed not to be interested as much in my state of health as in my finances and the finances of my family. When I had communicated to him the information that I earned only four dollars a week and was estranged from my immediate family, his zeal for treating me privately vanished miraculously. He even discouraged my coming to the hospital again. After devoting a rather hurried examination of the part of my anatomy affected, he gave me his opinion that I was really well enough to forget about the rupture altogether. I followed his advice and “forgot” about my rupture. Unfortunately the rupture has never altogether forgotten me.

In European countries, in England particularly, the honor of the medical profession is guarded so jealously that you are not supposed, in practice, to even hand your physician money when he has finished treating you. You do, of course, make arrangements for payment with his secretary or his nurse, but theoretically the English physician is above such consideration. The noble intention is apparent. It cannot be expected of a physician to be a business man and healer at the same time.

The American physician has wandered far from his European ideal. Only in his hospitals has he managed to preserve some of the dignity and sanctity that used to attach to the profession of healing. But the average Jewish doctor, our own Dr. Grubnyak, has left the ideal so far behind him, he is practically pursuing his calling in a different country. To Grubnyak, being a physician is merely running a business with many complex ramifications. He appraises the sick who come to his office not for the use he can be in healing them of their ailments but for the source of income for himself he can make of them over a long stretch of time.

Let us look him over more closely, this little man with the solemn looking black bag who is called upon to perform the miracles of science no matter what may be the nature of the illness in one of the families who have become accustomed to calling him in in case of trouble. He has office hours from ten to twelve in the morning, and from five to seven in the evening. But his telephone jangles pretty nearly all day — and all night.

Dr. Grubnyak has just returned from several calls which dissipated his afternoon. Visits one makes to patients who call a doctor on the telephone are almost always unsatisfactory. The people are either old patients with whom he has already established a price, or they have been recommended to him, which amounts to the same thing. Old patients pay him three dollars for a call, as they did when his office was in a cheaper neighborhood. It is difficult to explain to them that the upkeep of his new office is so much greater than the upkeep of the old one. Old patients are sometimes even ungrateful enough not to heed the suggestion that the prescription be filled at a certain drug store — the drug store which gives him a solid rip-off. So he gets back from his daily wandering to his office, with a sense of relief. For the office is always the source of possible adventure. A stranger may walk into office who will make him rich. Dr. Grubnyak is always looking forward to the appearance of such a stranger who will enrich him, as he opens the door leading from his operating room to the waiting room to see what patients are waiting for him. Only rarely is this hope rewarded. Usually he sees only the faces of old patients, old faces torn by the same ills. But this is one of those golden days.

There are only two people waiting for him this afternoon. Old Mrs. Skulnick who has come back to him with her ancient lumbago, and a man he has never seen before. The man is middle-aged, well-dressed, and has all the appearance of a solid citizen. Dr. Grubnyak pretends not to even notice him.

Come in, Mrs. Skulnick.”

Again you are eating too much, Mrs. Skulnick,” he says tapping her playfully between her shoulder blades. He helps her with the most tremendous delicacy to bare her back for him; that is a consideration Dr. Grubnyak crafty knows she gets only from him, and is almost worth to her the price of the occasional visit. “Just as I thought,” he murmurs. “How long is it since you’ve taken the medication I prescribed for you?

Only a month. Shall I get the same stuff again?

No. There’s a change now. I’ll have too prescribe something else for you. But you must make a promise, Mrs. Skulnick. You’ve got to stop eating so much fats.

He gives her the very same prescription, only instead of writing it in three lines he does so in five.

Don’t forget where to go with it,” are his last words to her, as he pockets the two dollars for the visit.

Once more he opens the magic door. “It’s now your turn, sir.

He notes gratefully that there are no other patients waiting impatiently for him. This stranger really looks like a good prospect. He would like to give him a solid sales-talk.

The stranger comes forward and introduces himself.

We’d better get acquainted immediately, Dr. Grubnyak,” he says. “I’m Gay Meltzor. Took the Penthouse around the corner last week. Someone told me you’re a wonder with lumbago.”

This seems to be lumbago night,” muses Dr. Grubnyak. Aloud he says: “People will exaggerate Mr. Meltzor. I can treat lumbago up to a certain point. Beyond that I can only give you the co-operation of the very best specialists, under my constant care. Let me see what’s the matter with you.

(You may not know it, but that was a pretty slick speech. Grubnyak cannot charge more than two dollars a visit. But there is no limit to how much money he may divy with a so-called lumbago specialist.)

Curiously enough Meltzor’s case is very much like that of Mrs. Skulnick. But there is this difference. It was useless to expect more than an occasional two dollar out of Mrs. Skulnick who is still taking in borders in order to make ends meet. But this new patient can be told of the new treatment for his species of lumbago, invented by Dr. Krochmal. Dr. Krochmal is a rather expensive specialist, Dr. Grubnyak explains. But the fact is that he achieves the most marvelous results. What Mr. Meltzor is not told is that Dr. Krochmal has agreed to turn over to Dr. Grubnyak at least twenty five percent of the moneys he will receive for treatments from the accommodating patients recommended by Dr. Grubnyak.

Dr. Grubnyak has five interesting ways of extending his income as a physician beyond the unsatisfactory two dollars he receives at the office and the three dollars he collects on his visits to the homes of patients:

1. If he suspects his patient of having money, or of being able to raise money, no matter how, Dr, Grubnyak insists on calling in a specialist, another Jew who has agreed to share with him whatever they can both wheedle out of the patient.

2. He has either a drug-store of his own, or he has an interest in one. To this drug store he recommends his patient to go with their prescriptions. At the very worst, he has an arrangement with some neighborhood druggist who returns to him an interest on the money he gathers from his prescriptions.

3. No matter what ails his patient, Dr. Grubnyak recommends an X-ray examination, the photograph to be taken either by himself or by another Jewish doctor in the neighborhood who has agreed to return to him a generous percentage of the income from such recommendations. It costs approximately seven cents to develop an X-ray picture. The average charge for it is five dollars.

4. When the patient has been X-rayed hollow, Dr. Grubnyak, undaunted, has an absolutely new set of treatments for him. “Something to revitalize you, fill you with new life,” he says, and reveals his Alpine lamp to him. This Alpine lamp in the hands of Dr. Grubnyak is like that older more famous lamp in the hands of the boy Aladdin. He only rubs it and presto — there is wealth. An average Alpine lamp treatment costs Dr. Grubnyak a fraction of a cent. The average charge he makes for a treatment is three dollars.

5. The young girl of unsteady morals is Dr. Grubnyak’s legitimate prey. Poor thing, she never knows whether she’s coming or going, so shifting and uncertain are her lunar derangements. If she is really enceinte, Dr. Grubnyak sends her to his favorite abortionist who returns to him almost half of the charge for the operation. If she is not, he sends her to the abortionist anyway. A Jewish abortionist I know, confided in me that a good percentage of the girls the Dr. Grubnyak of the neighborhood sends to him are not in need of an operation. But he pretends to perform the operation, the unfortunate creature pays dearly for it, and no one but he and Dr. Grubnyak are the richer for it!

The rapaciousness of Dr Grubnyak is not due to the fact that he is merely a family practitioner. The specialist and the surgeon of his sort are no better. For they are at all times moved by only one passion: greed for money.

A famous Chicago surgeon, a Jew, was about to perform a very serious operation on a young married woman whose husband had deserted her. Because of her obvious poverty, he had consented to take two hundred dollars, although, he explained to all parties concerned, for such work he was accustomed to getting at least five hundred dollars. The young woman was already on the operating table, and the ether had been administered to her, when the surgeon turned right about face, stormed into the waiting room where the young woman’s mother was agonizing, and announced vehemently that the operation was off.

The mother looked up with alarm. “Why?

Your daughter lied to me,” the doctor rasped. “She said that she was without means and I have just learned differently.

But my daughter is penniless. The two hundred dollars she gave you I lent her.

That’s just it. And you have more than three thousand dollars in the bank.

That moment the mother caught sight of her daughter, still under ether, being wheeled out of the operating room.

But you don’t understand,” she cried despairingly. “I’m a widow. It’s all the money I have left in the world. I may never again be able to earn another dollar. The, if I give this money away, what shall I do in my old age?

I don’t care. She’s your daughter, not mine. I get three hundred dollars more or I don’t operate.

The mother looked up sternly. “You will risk my daughter’s life that way, doctor?

Why not?” coolly.

But suppose something happens to her, and I tell the medical association how it came about?

The doctor’s face changed instantly, all his coolness vanished. He hadn’t thought of the possible harm to himself. Without another word to the mother, he had the young woman wheeled back into the operating room, and proceeded to perform one of his most marvelous operations. He had to!

I was recent in the home of a local Jewish physician who does not mind discussing his business with a layman. He had just come in from his office, and he was extremely disturbed.

I’ve just made a very serious blunder,” he explained. “I recommended a patient six salvasans for fifty dollars. But I guess it just hit him too high. If I had said thirty-five dollars it would have been a sure sale.

Salvasans (popularly known as 606 treatments) are essential to the cure of syphilis.

But didn’t you tell him that it is the only reasonable sure cure?” I asked in wonder.

Well,” came the astonishing reply, “We’re not yet sure that he has syphilis.

Then why did you recommend the salvasans?

Why not? They couldn’t do him any harm.

Whatsoever house I enter, says the Hippocratic oath,

there will I go for the benefit of the sick, refraining from all wrong-doing and corruption, and especially from any act of seduction, of male or female, of bond or free.

 

But the education of Dr. Grubnyak goes back farther than Hippocrates. It goes back to the ancient rabbis who knew enough about medicine to keep it out of the hands of the priests, and insisted that the most important phase of the practice of medicine was the profit to be derived there from. It is from the rabbis that Dr. Grubnyak learned that “a physician who charges nothing is worth nothing.”

The history of medicine is full of ever renewing restrictions against the practice of medicine by Jews. Mohammedans forbid them as early as 853. In 1335 the Synod of Salamanca declared that the Jewish physicians offered their services only to kill the Christians.

It is only natural that Jews should complain of such accusations. But the truth is that they owe much to the glaring untruthfulness of their Christian critics. If Christians did not bother to rake up against the Turkish people charges without foundation in Jewish nature and practice, it might occur to them to hit on the real evils the Jews practice on them. Then it might be much more difficult for Jews to accomplish the miracle of survival.

No. Dr. Grubnyak’s business is not exterminating Christians. It is much more terrible than that. His business is really to capitalize the ills of all people who come within their reach, be they Christians, Mohammedans or even Jews. You cannot buy honest advice from Dr. Grubnyak any more than you can purchase honest advice from Counselor Maggog.

John William Draper, whose work The Intellectual Development of Europe is excessively friendly to the Jews, is authority for the statement that French animosity against Jewish physicians led directly to the banishment of all the Jews from France in 1306. If the Jews are ever expelled from America it will be on account of the evil practice of Jewish doctors and Jewish lawyers.

 

 

 

 

—————————————————————-

 Go to > Jews Must Live Part 1 – PROLOGUE: THE GENESIS OF JEW-HATRED

Go to > Jews Must Live Part 2 – THE JEW-HATRED OF GENESIS

Go to > Jews Must Live Part 3 – IS MONOTHEISM A PURELY JEWISH CONCEPTION?

Go to > Jews Must Live Part 4 – JEW-HATRED AS A NATURAL INSTINCT

Go to > Jews Must Live Part 5 – LEOLOM TICKACH: ALWAYS TAKE

Go to > Jews Must Live Part 6 – THE BRINGING-UP OF THE LITTLE JEW

Go to > Jews Must Live Part 7 – WHAT HAVE THE JEWS CONTRIBUTED TO AMERICAN CULTURE?

Go to > Jews Must Live Part 8 – THE JEW IN BUSINESS

Go to > Jews Must Live Part 9 – JUDAISM IS NOT A MISFORTUNE TO THE JEWS ALONE

Go to > Jews Must Live Part 10 – THE JEW AS A LAWYER

Go to > Jews Must Live Part 11 – THE JEW AS A PHYSICIAN

Go to > Jews Must Live Part 12 – THE JEW AND THE LAND

Go to > Jews Must Live Part 13 – THE LIFE AND DEATH OF WILLIAM FARO

Go to > Jews Must Live Part 14 – THE JEWS, THE THEATRE AND THE WOMAN MARKET

Go to > Jews Must Live Part 15 – THE RAPE OF LAKEWOOD, LONG BRANCH AND ATLANTIC CITY

Go to > Jews Must Live Part 16 – FAREWELL TO JUDAS

Go to > Jews Must Live Part 17 (last) – APPENDIX: DO JEWS EMIT A PECULIAR ODOR?

 

PDF of this post. Click to view or download (0.9 MB) >> Jews Must Live -Part 11

 

Version History

 

 
Version 1: Published Jan 26, 2015

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The Other Holocaust —

 

the Terror Famine in Ukraine

 

The Barnes Review

 

JULY, 1996

 

By PETER J. LORDEN

 

The Other Holocaust - Ukraine 614

People talk about “the holocaust” as if there had been only one this century, and that one unique in human history. But what of the one inflicted by Josef “Stalin” Djugashvili on Ukraine?

 

Although Ukraine’s holocaust by famine resulted in the deaths of many more people than were ever attributed to Adolf Hitler in the “official” holocaust, and although it happened only a few years earlier, few now living have any perception of it. That’s understandable, as only one “holocaust” is taught in our schools and constantly featured in the media.

 

The Other Holocaust - Ukraine645

[Add. Image] Bodies of the victims of Holodomor

 

Could this be because those media are heavily influenced by people who have much to gain by promoting one while drawing a blackout curtain across the other? Is it merely by accident that obsessive promotion of the one would be diminished by extensive disclosure of the horrors and dimensions of the other?

(more…)

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Jews Must Live

 

Jews Must Live  080

Part 10

 

by Samuel Roth

 

 

Jews Must Live — Originally published in 1934 (New York: The Golden Hind Press, Inc.), 319 pp. First reprinted in 1964, but with 5 chapters mysteriously taken out and with further abridgment of text in chapter IV. I’m not aware of a full reprint ever being done. As far as I know, the version presented below, proofread from an original 1st edition, is the only complete and accurate version of Jews Must Live available on the Web. -JR 7/9/2005

http://www.jrbooksonline.com/roth.htm

JEWS MUST LIVE

AN ACCOUNT OF THE PERSECUTION OF THE WORLD BY ISRAEL ON ALL THE FRONTIERS OF CIVILIZATION
ILLUSTRATED BY JOHN CONRAD

 

 

 

ABOUT THE AUTHOR

 

Jews Must Live  081

About the author: Polish-born Jew Samuel Roth (1893 – 1974) emigrated to America with his family at the age of four. By the 1920s he was an established poet, with his work published in some major literary outlets.

At the same time, he began publishing erotica, most famously a pirated version of D. H. Lawrence’s Lady Chatterly’s Lover, which, although tame by present-day standards, landed Roth in jail on pornography charges.

Later, he began publishing real pornography and was repeatedly arrested and jailed, eventually serving around nine years behind bars all told.

His last great court case, which took place in 1957 (Roth . United States, 354 U.S. 476), redefined the Constitutional test for determining what constitutes obscene material unprotected by the First Amendment and became a template for liberalizing First Amendment decisions of the 1960s.

 

Written by one America’s most famous Jewish pornographer, this work provides a shocking and insightful account of Jewish attitudes towards Gentiles.

Samuel Roth first embraced Judaism and Zionism, but later blamed other Jews for his financial and legal troubles — which landed him in jail. He became so embittered with his treatment at the hands of his co-religionists that he wrote this book which he said exposed their underhanded dealings with the Gentile world.

The engrossing narrative starts with the origin of Jewish behavior, which Roth identifies as coming from the Old Testament/Talmud. Using specific examples (such as the Jewish patriarch Abraham’s pimping of his wife Sarah to blackmail neighboring Gentile tribes into handing over their possessions). Roth claims that such behavioral patterns are repeated to the present day.

This behavior, Roth says, is founded in a Jewish belief that all the world’s possessions belong to them by divine right. He then discusses the effect of Jews in law, media, medicine, prostitution, literature, arts, and much more. Also included is a fascinating section on the vow-breaking Kol Nidre prayer.

Roth also includes detailed sections on his own experience at being swindled, and concludes that ant-semitism is always the a reaction to Jewish behavior, and not the product of some irrational disposition on the part of the Gentile, as is so often claimed.

He explains his position in this way: “I don’t think I ever shared the Jewish contempt for the goyim, which is part and parcel of all Jewish psychology.”

http://www.jrbooksonline.com/roth.htm

Chapters II, III, XIII, XVI and XVII are completely missing from the 1964 “re-published” edition.

We can only speculate as to why these chapters were taken out. The first two may have been “offensive” to “traditional” Christian types (to include the text missing from ch. IV), but the rest remains a mystery. “The Life and Death of William Faro” gets to the whole purpose of the book: that fellow Jews had cheated Roth, who wrote the book (exposing Jewish practices) in retaliation. “Farewell to Judas” is an interesting account of his adventures aboard a cruise ship, during which Roth found his true self, while the Appendix includes two rare literary works: “The Jew”, originally an article in Voltaire’s Dictionnaire Philosophique but expurgated from most editions, and a full English translation of Heinrich Heine’s “Disputation”. Incidentally, “Disputation” is referred to in “Bolshevism from Moses to Lenin”, f/n 67 (f/n 70, 1999 ed.).

Note: The expurgation of Roth’s book is mentioned by Dr. Revilo P. Oliver in his essay “The Enemy of Our Enemies”, Part II, f/n 29 and 70.

 

Jews Must Live  082

A Roth “mug shot”

Jews Must Live  083

Testifying before a Senate subcommittee. [Text: Samuel Roth, a publisher of erotic and nudist books, in United Sates Court House, Foley Square, where he appeared yesterday before the Senate subcommittee investigating juvenile delinquency.]

The next time you read about a particularly bloody pogrom and pause to wonder how Christians, dedicated to a religion of mercy, can exercise so much brutality against the Jews, remember that the Jew wheedles all the mercy out of his neighbors in the ordinary course of business. He lies and cheats until he is caught. When caught, instead of accepting punishment, he moans and tears his hair, invokes the sores of ancestors in their graves and living relations at the point of death in hospitals, until the wronged gentile, nauseated, lets him go. Then, thumbing his nose at the gentile behind his back, the Jew goes about his business the same way, lying and cheating now doubly to make up for lost time. A pogrom is usually the climax of years of such relentless goading. Do you wonder that when the final reckoning comes the gentile is absolutely merciless?

— Samuel Roth, Jews Must Live, Ch. XIII, p. 206, f/n 31 [expurgated chapter]

 

 

Jews Must Live  078

Jews Must Live  076

Copyright, 1934

by

THE GOLDEN HIND PRESS, INC

Dedication:

“TO THE FIRST GENERATION OF JEWS THAT WILL LEARN HOW TO PRONOUNCE MY NAME SOFTLY”

 

 

 

CONTENTS

I        PROLOGUE: THE GENESIS OF JEW-HATRED 11

II      THE JEW-HATRED OF GENESIS* 25

III    IS MONOTHEISM A PURELY JEWISH CONCEPTION?* 41

IV    JEW-HATRED AS A NATURAL INSTINCT 55

V.     LEOLOM TICKACH: ALWAYS TAKE 69

VI    THE BRINGING-UP OF THE LITTLE JEW 85

VII   WHAT HAVE THE JEWS CONTRIBUTED TO AMERICAN CULTURE? 99

VIII  THE JEW IN BUSINESS 111

IX    JUDAISM IS NOT A MISFORTUNE TO THE JEWS ALONE 127

X      THE JEW AS A LAWYER 143

XI    THE JEW AS A PHYSICIAN 161

XII   THE JEW AND THE LAND 175

XIII THE LIFE AND DEATH OF WILLIAM FARO* 189

XIV  THE JEWS, THE THEATRE AND THE WOMAN MARKET 223

XV    THE RAPE OF LAKEWOOD, LONG BRANCH AND ATLANTIC CITY 239

XVI   FAREWELL TO JUDAS* 255

XVII  APPENDIX: DO JEWS EMIT A PECULIAR ODOR?* 289

 

* Chapters missing from the 1964 “re-published” edition.

 

Jews Must Live -Part 10 image

 

Chapter X

 

 

THE JEW AS A LAWYER

 

 

At the death of Moses,” says the author of The Book of Enoch, “the sun was eclipsed, and the Written Law lost its splendor. At the hour of King David’s death, the light of the Moon diminished and the radiance of the Oral Law was tarnished. The consequence was that discussions and controversies began among the sages so that the joy in the study of the Law has ceased for all future generations.

Nothing seems to me more natural than that Jews should be attracted to the study of Law. But, in view of what they have done with the laws of mankind, no other people would seem to me to be less fit to administer them — for the world and even for themselves. And nothing seems to me so monstrously ironical as the liberalness with which the major peoples of the earth continue to admit Jews to the practice of the two cardinal professions — law and medicine: the one governing the affairs of men, the other guarding them against the evils of their mortal origin.

Consult your average business man in England, in France, in Germany or even in liberal America. Ask him why he invariably refuses to employ a Jew in a position of trust. He will make reply and, out of an old habit, defend himself against your question or rather its implication of bigotry.

It’s not race prejudice,” he will plead. “I simply feel that the Jew’s habit is to mind his own business, which is not always, unfortunately, the business of his employer.

Apparently, it is too much to ask the average business man to let a Jew keep his books, run his factory, sell his wares behind a counter, manipulate his cash-register or receive deposits at a teller’s window in a bank. But there is no objection to making him an officer of the court. There is no harm in entrusting the Jew with his life and the health of his family.

This is going to be a book of revelations to many. We live on this continent in a Jew-made civilization. So deeply have our institutions been impressed with the stamp of the Jewish mind and temperament, that I find it necessary (if I am to meet my reader on something like a common ground of understanding) to establish definitions for our most elementary institutions.

There is the Law and its administrator the lawyer. We understand, fairly enough, that the Law is a code by which civilized people conduct their individual affairs in a community, with a maximum of gain for the community and a minimum loss to the individual in it. But what is our conception of the lawyer, the man whom we entrust with the work of administering the code for us?

The American idea of a lawyer is something like this. If you have a contract to make or break, a man to sue or a suit to defend, or if you or someone close to you falls into a legal tangle involving possible loss of property or liberty, you go to a lawyer, a man reputed to have a working knowledge of the laws of your community and country, and bargain out with him the conditions on which he is to defend you or serve your interests. Whether you win or lose will depend, you feel, not so much on whether you are right or wrong, but on what kind of lawyer you retain. From the American point of view, it has become more important, in a legal dispute, to have a good lawyer than to be in the right.

If a Christian in New York City pauses to meditate on the fact that more than half of the four thousand lawyers in their telephone directory are Jews, it is only to reflect that the Jews are certainly smart to have managed it. It does not occur to him to think that there may be, because of that, some fifteen hundred more lawyers in his community than can legitimately make a living, and that the presence of such an over-population of lawyers may have a very serious effect on the practice of the laws in the courts to which he has come for rectification of his affairs. Not infrequently, because he regards the Jew as a particularly astute fellow, the gentile will hire a Jewish lawyer to defend him or to extend his commercial interests — in preference to hiring a gentile lawyer who is likely to be more conservative and less enterprising. In the mind of the average American the spectacle of laws, courts and lawyers is somewhat anarchic, a game of catch-as-catch-can in which the smarter lawyer catches the biggest prizes.

This is the picture, and a very bad one. But how, you will ask, do I, a Jew and a foreigner, take it upon myself to say what is the right attitude towards the law? I happened to have spent the first nine years of my life in a gentile civilization, and I can still remember that the lawyer, or advocat as he was there called, was looked upon not as a salesman of legal services but as an officer of the court to whom you were privileged to tell, in perfect security, your side of the story, the difficulty you were in. People paid this advocat not for his ability to put a fraudulent contract over on their clients’ business associates, but for his shrewdness in interpreting the laws in their favor. The old-world lawyer regards himself primarily as an officer of the court. If the American lawyer realizes that he is an officer of the court, he certainly does not take this phase of his function seriously. This callousness is the result of the practice of the Jewish lawyer who swarms the American courts in such numbers that the average lawyer’s office has become about as safe, for the poor layman, as a nest of rattlesnakes.

I began to know Jewish lawyers through Nathan Maggog, a Jewish attorney who lives in Manhattan Island and is privileged to practice law in the courts of the State of New York. Of medium height, distressingly stout, he is habitually mopping his florid face with a handkerchief. He gathers his clientele in the home voting district in which he has successfully brought in a safe majority for his political organization for more than twenty years. I became acquainted with Maggog when he was still a young man, before it ever occurred to him to study the law. He was then about twenty-five years old, maybe thirty; and in return for bringing in the vote, he was content with a job of inspector of weights and measures in the local meat and fish markets. That Maggog collected more fines than did the courts from the merchants whose scales did not pass the test of honesty, goes without saying. But I never knew him to be particularly bright. What put it into his fat head to give up such an easy graft for the dubious laurels of being a lawyer on the east side?

The answer is probably in Maggog’s first marriage. He married one of those dark skinny little Jewesses whose eyes shine with the lust of the social climber. She it was who must have nagged the slothful Nathan into taking the night-school course which led to his admittance to the New York Bar. It is also possible that he received some encouragement from local political leaders who are always in need of dependable go-betweens between themselves and criminals in the criminal courts. In that, they have found the Maggogs to be their best servants.

Maggog’s practice of law is a very simple one. When a pickpocket in his district gets into serious difficulties with the law, his mother brings a hundred, or two hundred, or a thousand dollars (depending both on the seriousness of the offence, and the pickpocket’s wealth) to Maggog’s office, and turns the case over to him. The next morning Maggog calls up his district leader, and the district leader looks up the magistrate who is to preside over the hearing on the case. If the magistrate is one who is not friendly to this arrangement, the case is postponed till it comes before one who is. When the case is finally called, the pickpocket is either fined or dismissed. Or, according to the gravity of the charge, he is given a light sentence. Maggog splits fifty-fifty with the district leader who, in turn, splits fifty-fifty with the higher ups. The Maggogs take naturally to this sort of law-practice; from their aptness in it, I suspect that they invented it.

I myself came to Maggog (years after my first meeting with him) because I was in need of the political influence which is his stock-in-trade. I spent, thereafter, many evenings in his home on the east side, where he conducts his most profitable business. I saw clients come to him from every part of his district — always on petty matters connected with the criminal courts. Mostly, they were the women of the men who had got into some moral difficulty. Often they were women who had themselves fallen into the traps of the law. They came to him not because they respected his knowledge of the law, or because they had been attracted by his ability as a pleader, for he had as little of the one as of the other. They came to him because they knew that he represented an organization which sold influence in the courts like so much meat on the table.

Maggog’s attitude towards his clients was quite as cynical as was their attitude towards himself. One night, I remember, a poor bedraggled woman in her early sixties came in and counted out ninety one dollar bills on the table before him:

It’s all the money I have and am able to borrow,” she explained. “But with it you must promise me that you’ll do something for my boy.

I don’t think I have witnessed in my life many tragedies as poignant as the counting out of that ninety dollars on Maggog’s table. Each bill had the appearance of having had a career all its own, as do the bills owned by very poor people who handle them and finger them over and over again before parting with them. Thousands of people, as it seemed to me, must have owned those bills before they reached this poor woman. And she must have obtained them from at least twenty different sources.

Maggog pocketed the money briskly, told her he would do his best for her son and advised her to stop worrying.

When the old woman had curtsied and gone out, Maggog told me the pitiful story. Her son was coming up next morning for sentence. The case against him, grand larceny, was the fourth felony of which he stood convicted. Under the laws of the State of New York, it was mandatory on the part of the judge to send him to jail for the rest of his natural life.

Well, then, you can’t do anything for him!” I said.

Maggog shrugged. “Certainly not.

But that money — what is that for?

He smiled. “Somebody had to take it. Why not I?

Leolom Tickach. Always take.

I have chosen Maggog as an example of a Jewish lawyer, for two reasons. In the first place he is the sort of lawyer most prevalent wherever there is a corrupt machine preying on the populace through the courts. In the second place, it was a lawyer of Maggog’s type who is responsible for the three convictions I have sustained in the criminal courts of the State of New York. Since you will hear a great deal about this from my enemies, you might as well get the truth from me.

Once before, when I dared expose the life of a very powerful man, the only answer he would give to my charges was that since I had three convictions against me I was not to be believed. Neither he nor his numerous journalistic friends who were paid to defend him against the things he was charged with, undertook to explain how the convictions against me were obtained. If they did, it would have become apparent that if I am a criminal it is in the same sense in which Cervantes, Bruno, Jesus and many other men of ideals and courage before me became criminals in their days.

Towards the end of 1927, in the midst of the controversy over the publication of Ulysses in Two Worlds Monthly which I edited and published, and when the finances of my publishing company had fallen so low that it had even lost its bank account, a Jew who will here remain nameless came to me with the following proposition. He had, he said, three hundred copies of The Perfumed Garden, a book on the physiological aspects of love written by the Cheikh Nefzaoui in Arabian about four hundred years ago. The book had been published at thirty-five dollars a copy. If I sent out a circular on it to the people on my subscription list, I would surely sell them out. And as the price per copy to me would be only two dollars, I stood to make almost ten thousand dollars on the transaction — enough to rehabilitate me financially.

Every publisher with a select list of book buyers receives such propositions. I had received them before and turned them down. And I was not particularly inclined towards this one. I knew the contents of The Perfumed Garden, and there was no doubt in my mind as to what would be the attitude of the Post Office towards selling it through the mails. But I was very badly in need of money, and this bookseller was very persuasive. “You need have absolutely nothing to do with the circularizing end of it,” he assured me. “Get yourself a fictitious name at a temporary address. I’ll mail out the circulars for you. You will receive the orders and the money, and I will supply you with the books as you need them. If there’s any trouble, I’ll take the blame.”

Within a week, on the complaint of the local vice crusader who received one of the circulars through an agent of his on my list with a Long Island address, I was apprehended by two postal inspectors as I was in the act of receiving returns from the circular. One of the agents opened an envelope and showed me the circular which, up to that time, I had not yet seen. It was not only an obscene description of The Perfumed Garden, it contained a really obscene drawing that was supposed to be a specimen of a series of such drawings illustrating the book.

My bail was set at five thousand dollars. I had barely money to pay a bondsman. As for a lawyer, I remembered a Jewish lawyer I once knew. He was not a particularly good lawyer, but he had a reputation for having political connections. He would, at any rate, be able to advise me through the first steps of this catastrophe, for I had never before been inside a criminal court.

How much money can you raise?” he asked me abruptly.

I replied that I could raise a hundred dollars; maybe more, later, if I needed it.

Get the hundred first,” he said.

A few days later I brought him the money. He pocketed it and looked long and lingeringly at me.

That story of yours about somebody else sending those circulars out for you won’t go,” he said, “unless you can get the man who did it to come to court and take the blame.

I told him that a course of action along those lines was impossible. The sort of rat who played that kind of trick was not likely to take the blame for it. As a matter of fact, he was already half way across the continent towards California.

There’s only one thing left for you to do, then,” he said. “Plead guilty. I think I can arrange for you to get a suspended sentence. Another hundred dollars for the assistant D.A. will probably do that.

But since I’m not guilty,” I suggested, “don’t you think I’d do better to take a chance and tell my story to a jury?

No,” he replied. “You can’t afford to take a chance with a jury. If they find you guilty, it might mean prison for a year. If you take a suspended sentence, it will be as if nothing had happened to you.

I believed him, as millions of poor people believe such lawyers and such arguments. But how was I to know that he advised me to plead guilty because he felt incapable of trying the case himself and he was too greedy to share my fee with someone who might be able to do it? Furthermore. Instead of letting me believe that a suspended sentence would leave me “as if nothing had happened to me,” he should have warned me that it meant the beginning of a criminal record. He should have emphasized to me the grave fact that to have a criminal record would mean that I would never again be able to testify in any suit, civil or criminal, without some shyster like himself rising to nullify my evidence merely by asking me if I had ever sustained a conviction.

Sentence was suspended on me, as promised. But I was also fined five hundred dollars and placed on probation for two years. The fine was most unjust because it was to take me nearly a year to pay it back to the people I borrowed the money from. As for the probation, it was not as good as the intention of the court in imposing it on me. The probation system is probably alright when the government remains in complete charge of the prisoner. But I walked out of Judge Knox’s court straight into a net laid for me by the local vice crusader. I could turn nowhere without being accosted by one of his agents, and a more evil-looking, foul-smelling lot of men I have never encountered in my life. Eventually, within less than a year, they found the Jew to get me with.

The name of this Jew was Henry Klein, a merchant in books, whose hobby was the manufacturing and wholesaling of pornography. As I’m writing this he is serving his third or fourth sentence on Welfare Island. He had always seemed to me an amiable sort of lunatic, and I went out of my way many times to be nice to him. Only a few days before he sold me out, I had helped substantially to get bail for him on one of the occasions on which he was caught with a car-load of obscene books. His only business with me was to supply my wife with sets of the English and American classics which she placed on sale in her store. The Book Auction at 28 E. 12th Street.

One morning, in the midst of an advertised book auction, the vice crusader, accompanied by five men from the Vice Squad, came in, closed the doors of the shop, and instituted a search. I happened to be present, to help an unlettered auctioneer in the matter of describing the books put up for sale. The visit of the vice crusaders was not at all surprising, for I knew well his anxiety to get me into trouble and so make it appear before Judge Knox that I had violated my parole. But I was surprised when he fished a package of obscene photographs and drawings out of the dust-bin in the back of the shop. I was arrested once more, and remanded for trial before the Court of Special Sessions.

On getting out on bail, I investigated the mysterious package in the dust-bin and learned that the day before its discovery by the vice crusader, the Jew Klein had brought it into the shop. He had chosen a time when I was not there, and, leaving it with my wife’s secretary, he told her that it was something to be put up for sale. On it being opened by my wife, and its vile contents noted, it had been deposited where it was discovered the next day. Ordinarily such a package would have been thrown out. But my wife and her secretary had thought it would be kinder to Klein to keep it for him and return it to him. This additional kindness cost me nearly a year of confinement.

This time my Jewish lawyer was certain that I was entirely in the right. All I had to do, he said, was get him two hundred and fifty dollars. A certain political leader of his would fix things up for me, even if he himself did not make such a good impression before the judges.

The trial was the most farcical I have ever witnessed or read about. It was more simple in its comic relief than that case in Victor Hugo’s Notre Dame de Paris which was argued before a deaf judge. The chief legal point in my case was that I did not even own the store in which the objectionable pictures had been found. To my amazement the District Attorney prosecuting the case, a young perspiring Irishman named Hogan, successfully objected to every effort on the part of my attorney to establish this. My lawyer was so accustomed to having the results of his court cases dictated by a political boss, that he hadn’t the remotest idea on how to present one. In this case he must have decided to pocket all the money, too, for there was no trace of political interference visible. Without giving the matter a second thought the three presiding justices found me guilty and sentenced me to three months on Welfare Island. Some time afterwards, on the theory that I had violated my parole, I had to serve another four months in U.S. Detention Headquarters.

There you have the whole history of my criminal career. On the strength of this, you will be asked to discredit everything you read in this book. As it is, I cannot ever again appear as an effective witness in behalf of any case in a New York court. But Maggog, who has been married a second time, to another socially ambitious little Jewess who dangles strange lumps of fat on the most unexpected parts of her legs, arms and head, is trying to raise money enough to buy him a temporary magistracy which will enable him to call himself Judge Maggog for the rest of his life.

One of the minor dangers of taking your legal difficulties to the office of one of the Maggogs, is that if Maggog finds that he cannot make enough money out of handling your case for you, ha has no scruples whatever in trying to make up for it by offering his services to your opponent. When my business was thrown into bankruptcy one of my creditors induced me to hire the services of a Jewish lawyer friend of his who, he said, would do the whole thing for me for a hundred dollars. A few days after I had given him the money I discovered him working against me with the attorney of the people who had defrauded me. I threatened him with the New York Bar Association.

He laughed. “You can go to them,” he said. “But you wont get very far. They know that a lawyer has to make a living somehow.

The Maggogs are the authors of the most evil malpractice of law imposed on the poor of America.

Everyone knows how powerfully organized American courts are against litigation over small amounts — the very amounts which mean everything in the lives of ninety percent of the population of the continent. It has become an accepted article of faith amongst us that legal action is so long-drawn-out and expensive, it does not pay to sue for a small amount or to defend a suit against it.

The Maggogs have found a charmed way out of this difficulty. Bring to a Maggog a case for, say twenty seven dollars. He will not only take it, but I promise you that he will make money on it — practically without leaving his office. He has a subpoena server ready to swear that he has served the defendant with a summons. This makes it possible for to get judgment, and, if the defendant has property which is not directly under his eyes, he has also a marshal ready to swear that he levied on the property lawfully and sold it out for even less than the small judgment obtained. I have been robbed that way many times — always by Jews. Once, when I had absolute proof that I had not been served, I took the matter to court. I managed to get the judgment so fraudulently obtained set aside. But it cost me nearly three hundred dollars in legal fees.

But this, you may object, is perjury. Surely that’s too great a risk to take for twenty seven dollars. Twenty seven dollars may seem like a small sum of money to you, but there is no such thing as a small sum of money to a Maggog. If it’s money it’s worth lying and fighting for. Besides, it is almost impossible to prove perjury in an American court. The Maggogs have seen to that, too.

The recent Seabury investigation into the magistrate court of the City of New York brought into the limelight the nefarious activities of a group of lawyers and bondsmen who fattened on the poor and the unfortunate of this great city. Nearly all of them were Maggogs.

Divorce, intended by lawmakers to be a healing to the domestic life of mankind, has been made into a racket by the unscrupulous Maggogs. Every once in a while a metropolitan newspaper hints the presence of a “divorce mill.” When it is thrown open, at least, a swarm of Maggogs will be found fattening in it.

Bankruptcy, the poor man’s refuge from the claws of debt, has been turned by these Maggogs into such a high-handed game that a poor man can no longer afford the relief it offers. Look at any list of lawyers practicing in Bankruptcy Court. Occasionally the Maggogs have changed the spelling of their names, but never their evil natures.

The Jew can plead equally well for either side, especially for the side which pays best,” says Professor Werner Sombart in that strangely powerful work The Jew in Capitalism.

I had an excellent chance of seeing this in practice. The lawyer was perhaps the most famous Maggog in the criminal courts of New York. A year ago he was defending a great banker against the charges of a singer of my acquaintance who claimed that, after seducing her with the promise of help in her career, the Jew had sent her on a fake concert tour abroad. When she found herself in Europe without any real engagements she tried to get back to the United States, and managed to do so only with great difficulty because the authorities at Ellis Island had been influenced by the banker against her. In order to frighten the poor woman into accepting a small settlement (only a fraction of what he was getting from the banker as his fee) he opened his case against her by calling her every conceivable distasteful name before the jury. And only a few weeks ago, this same Maggog was in court trying to get a large settlement for one rich woman from another on the charge that the affections of her husband had been alienated, and he wept within full sight of the court as he brought out the fact that this woman had wantonly pulled out the man’s shirt tails in his wife’s presence.

But there are so many Maggogs in America they are really not in a position to pick their cases — not even the most famous of them. To meet this situation they have developed a series of very extraordinary methods of making every little case which comes into their offices pay and pay and pay.

Here is an example of how such a matter is handled.

Jake Bernstine, on his way to work slips and falls on the pavement of an apartment house owned by Abe Rubinsack. In the factory the worker next to Bernstine notices the discolored flesh on Bernstine’s hand and asks him what happened. Then he tells Bernstine that it might turn out to be a very lucky thing. If he would go to the office of a lawyer by the name of Elias Kone, Kone would charge him nothing and maybe get him fifty dollars for the accident.

Jake Bernstine goes to the office of Elias Kone. There is obviously no retainer in this case, Kone sees that quickly enough. But since there is a landlord in the matter, and what can he lose by it, he takes the case. Just for observation, he says to himself. Fancy his delight on further observation, to find that Rubinsack has retained Nathan Maggog to defend him. Something like the following telephone conversation takes place.

Hello, That you, Nathan?

Oh, hello Elias. How’s tricks?

Rotten. About that Jake Bernstine case, tell me. What’s your client’s idea about it?

Oh, his idea is to give him twenty five dollars and tell him to forget about it.

Lucky devil. You always get rich clients.

Lucky, hell. If that guy has money he’s not letting me in on it. “What’s your idea?

Say, if I told this Bernstine fellow that there’s ten or fifteen dollars in it for him he’d be tickled silly and kiss my hand into the bargain. But what’s there in it for us for settling it that way?

That’s right. Go on.

My idea, Nathan, is that it’s in the wrong court. Get me? I’ll find some criminal negligence on Rubinsack’s part and transfer the case to Magistrate’s Court. Then you ask Rubinsack for a hundred and fifty dollars — a hundred dollars for fixing the case so he don’t go to jail for criminal negligence, and fifty dollars for Bernstine. Tell him it’s an insult to offer a man less than fifty dollars in a criminal court. We give Bernstine ten dollars and make him happy, and we split a hundred and forty dollars between us. What say?

OK., Elias. You’re smart.

That’s one way Elias gets money out of a client. There are a thousand other tricks practiced by him and Maggog, tricks equally conscienceless and devastating. I know one such lawyer, a socialist of long standing. As a boy he got from two to three dollars a day for making soap-box speeches for the Socialist Party. Today he draws a large clientele from the labour unions. He usually takes cases because, he tells his clients, their grievances appeal to him from the point of view of justice. Not that he hopes to make money by them.

But at every little stage in the progress of a suit, this socialist calls in his client and makes a touch for a small sum of money — five or ten dollars, sometimes, if his client is destitute, as little as fifty cents.

But I told you I had no money,” whines the client.

I must eat, too, mustn’t I?” replies the socialist lawyer.

He has very little knowledge of the law, as he has proved to my complete satisfaction. His knowledge of court procedure is almost nil, too. His court room voice and manner made raucous and vulgar by his years of practice as a soap-box orator, are so exasperating that no judge can listen to him with any degree of patience. But you have no idea what wonders that little argument “I must eat” accomplishes for him. What can a poor man say to it except to take out whatever change he has in his pocket and offer it to him?

By dragging out his cases, therefore, this socialist lawyer gets more out of a client than if he’d have been able to tax him with a big retainer, to begin with. In unguarded moments he confesses to a substantial bank account.

I knew this socialist lawyer, too, before he began to practice law. We were boyhood friends. When my business affairs ran well I would give him a small case and pay him liberally for his services. He happened to be present in my office during certain business transactions involving the stealing of my business from me, and so, in one of the minor litigations connected with the case, I needed him as a Witness. When I came to him and broached the matter he did not mince words.

I know all about it, ” he said to me. “The other side came to me last week and offered me twenty-five dollars if I would promise not to testify against them.

Did you accept?” I asked.

Well, no, I wanted to hear what you’d have to say.

Is this a hint for me to make an offer?

No. But you still owe me thirty-nine dollars from the last case. I’ve got to eat, and the only way I can eat is to get money out of my clients. I’ll testify if you’ll pay me what you owe me.

I’m in rather narrow straights financially,” I told him. “But if that’s your condition I’ll fulfill it. I might subpoena you, of course.

Sure. But how do you know what my testimony would then be?

And if I pay up the thirty-nine dollars?

I’ll tell exactly what happened.

That was all I wanted to know, I told him. I got the money for him in a few days, and when the matter came up in court he testified. He told the truth strictly — only that he left out just enough of it to lose the case for me. Do you think he earned that other twenty-five dollars too, or not?

It must have been the Maggogs and Kones of his town Mandeville had in mind when he wrote in his Fable of the Bees, the following lines:

 

“The lawyers, of whose art the basis

Was raising up feuds and splitting cases,

Opposed all registers, that cheats

Might make more work with dipt estates;

As ‘t were unlawful that one’s own

Without a lawsuit should be unknown!

They put off hearings willfully,

To finger the refreshing fee;

And to defend a wicked cause

Examined and survey’d the laws

As burglars shops and houses do,

To see where best they may break through.”

 

When I tell the story of the looting of my publishing business, I shall give a further account of my adventures among the Maggogs. But is it really necessary to expand the evidence? Has not every reader, in some folder of his own, memoirs of the sharp practice of this wily people? Why, I ask again, if they cannot be trusted with the most menial sort of jobs, is it lightly taken for granted that they can be trusted with the administration of the laws?

Has anyone reckoned out what financial havoc is caused yearly in our society by the letting loose of this swarm of vultures on a defenseless people? When you accuse them of the damage they do not deny it. They merely whine: “It’s the only kind of work they let us do,” and point to certain portraits of well known Jews in the legal profession, as a justification.

The question is: Are a dozen Brandeises and Cardozas — granting that there are so many — sufficient compensation for the looting of a continent?

 

 

 

 

 

—————————————————————-

 Go to > Jews Must Live Part 1 – PROLOGUE: THE GENESIS OF JEW-HATRED

Go to > Jews Must Live Part 2 – THE JEW-HATRED OF GENESIS

Go to > Jews Must Live Part 3 – IS MONOTHEISM A PURELY JEWISH CONCEPTION?

Go to > Jews Must Live Part 4 – JEW-HATRED AS A NATURAL INSTINCT

Go to > Jews Must Live Part 5 – LEOLOM TICKACH: ALWAYS TAKE

Go to > Jews Must Live Part 6 – THE BRINGING-UP OF THE LITTLE JEW

Go to > Jews Must Live Part 7 – WHAT HAVE THE JEWS CONTRIBUTED TO AMERICAN CULTURE?

Go to > Jews Must Live Part 8 – THE JEW IN BUSINESS

Go to > Jews Must Live Part 9 – JUDAISM IS NOT A MISFORTUNE TO THE JEWS ALONE

Go to > Jews Must Live Part 10 – THE JEW AS A LAWYER

Go to > Jews Must Live Part 11 – THE JEW AS A PHYSICIAN

Go to > Jews Must Live Part 12 – THE JEW AND THE LAND

Go to > Jews Must Live Part 13 – THE LIFE AND DEATH OF WILLIAM FARO

Go to > Jews Must Live Part 14 – THE JEWS, THE THEATRE AND THE WOMAN MARKET

Go to > Jews Must Live Part 15 – THE RAPE OF LAKEWOOD, LONG BRANCH AND ATLANTIC CITY

Go to > Jews Must Live Part 16 – FAREWELL TO JUDAS

Go to > Jews Must Live Part 17 (last) – APPENDIX: DO JEWS EMIT A PECULIAR ODOR?

 

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Jews Must Live

 

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Part 9

 

by Samuel Roth

 

 

Jews Must Live — Originally published in 1934 (New York: The Golden Hind Press, Inc.), 319 pp. First reprinted in 1964, but with 5 chapters mysteriously taken out and with further abridgment of text in chapter IV. I’m not aware of a full reprint ever being done. As far as I know, the version presented below, proofread from an original 1st edition, is the only complete and accurate version of Jews Must Live available on the Web. -JR 7/9/2005

http://www.jrbooksonline.com/roth.htm

JEWS MUST LIVE

AN ACCOUNT OF THE PERSECUTION OF THE WORLD BY ISRAEL ON ALL THE FRONTIERS OF CIVILIZATION
ILLUSTRATED BY JOHN CONRAD

 

 

 

ABOUT THE AUTHOR

 

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About the author: Polish-born Jew Samuel Roth (1893 – 1974) emigrated to America with his family at the age of four. By the 1920s he was an established poet, with his work published in some major literary outlets.

At the same time, he began publishing erotica, most famously a pirated version of D. H. Lawrence’s Lady Chatterly’s Lover, which, although tame by present-day standards, landed Roth in jail on pornography charges.

Later, he began publishing real pornography and was repeatedly arrested and jailed, eventually serving around nine years behind bars all told.

His last great court case, which took place in 1957 (Roth . United States, 354 U.S. 476), redefined the Constitutional test for determining what constitutes obscene material unprotected by the First Amendment and became a template for liberalizing First Amendment decisions of the 1960s.

 

Written by one America’s most famous Jewish pornographer, this work provides a shocking and insightful account of Jewish attitudes towards Gentiles.

Samuel Roth first embraced Judaism and Zionism, but later blamed other Jews for his financial and legal troubles — which landed him in jail. He became so embittered with his treatment at the hands of his co-religionists that he wrote this book which he said exposed their underhanded dealings with the Gentile world.

The engrossing narrative starts with the origin of Jewish behavior, which Roth identifies as coming from the Old Testament/Talmud. Using specific examples (such as the Jewish patriarch Abraham’s pimping of his wife Sarah to blackmail neighboring Gentile tribes into handing over their possessions). Roth claims that such behavioral patterns are repeated to the present day.

This behavior, Roth says, is founded in a Jewish belief that all the world’s possessions belong to them by divine right. He then discusses the effect of Jews in law, media, medicine, prostitution, literature, arts, and much more. Also included is a fascinating section on the vow-breaking Kol Nidre prayer.

Roth also includes detailed sections on his own experience at being swindled, and concludes that ant-semitism is always the a reaction to Jewish behavior, and not the product of some irrational disposition on the part of the Gentile, as is so often claimed.

He explains his position in this way: “I don’t think I ever shared the Jewish contempt for the goyim, which is part and parcel of all Jewish psychology.”

http://www.jrbooksonline.com/roth.htm

Chapters II, III, XIII, XVI and XVII are completely missing from the 1964 “re-published” edition.

We can only speculate as to why these chapters were taken out. The first two may have been “offensive” to “traditional” Christian types (to include the text missing from ch. IV), but the rest remains a mystery. “The Life and Death of William Faro” gets to the whole purpose of the book: that fellow Jews had cheated Roth, who wrote the book (exposing Jewish practices) in retaliation. “Farewell to Judas” is an interesting account of his adventures aboard a cruise ship, during which Roth found his true self, while the Appendix includes two rare literary works: “The Jew”, originally an article in Voltaire’s Dictionnaire Philosophique but expurgated from most editions, and a full English translation of Heinrich Heine’s “Disputation”. Incidentally, “Disputation” is referred to in “Bolshevism from Moses to Lenin”, f/n 67 (f/n 70, 1999 ed.).

Note: The expurgation of Roth’s book is mentioned by Dr. Revilo P. Oliver in his essay “The Enemy of Our Enemies”, Part II, f/n 29 and 70.

 

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A Roth “mug shot”

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Testifying before a Senate subcommittee. [Text: Samuel Roth, a publisher of erotic and nudist books, in United Sates Court House, Foley Square, where he appeared yesterday before the Senate subcommittee investigating juvenile delinquency.]

The next time you read about a particularly bloody pogrom and pause to wonder how Christians, dedicated to a religion of mercy, can exercise so much brutality against the Jews, remember that the Jew wheedles all the mercy out of his neighbors in the ordinary course of business. He lies and cheats until he is caught. When caught, instead of accepting punishment, he moans and tears his hair, invokes the sores of ancestors in their graves and living relations at the point of death in hospitals, until the wronged gentile, nauseated, lets him go. Then, thumbing his nose at the gentile behind his back, the Jew goes about his business the same way, lying and cheating now doubly to make up for lost time. A pogrom is usually the climax of years of such relentless goading. Do you wonder that when the final reckoning comes the gentile is absolutely merciless?

— Samuel Roth, Jews Must Live, Ch. XIII, p. 206, f/n 31 [expurgated chapter]

 

 

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Jews Must Live  076

Copyright, 1934

by

THE GOLDEN HIND PRESS, INC

Dedication:

“TO THE FIRST GENERATION OF JEWS THAT WILL LEARN HOW TO PRONOUNCE MY NAME SOFTLY”

 

 

 

CONTENTS

I        PROLOGUE: THE GENESIS OF JEW-HATRED 11

II      THE JEW-HATRED OF GENESIS* 25

III    IS MONOTHEISM A PURELY JEWISH CONCEPTION?* 41

IV    JEW-HATRED AS A NATURAL INSTINCT 55

V.     LEOLOM TICKACH: ALWAYS TAKE 69

VI    THE BRINGING-UP OF THE LITTLE JEW 85

VII   WHAT HAVE THE JEWS CONTRIBUTED TO AMERICAN CULTURE? 99

VIII  THE JEW IN BUSINESS 111

IX    JUDAISM IS NOT A MISFORTUNE TO THE JEWS ALONE 127

X      THE JEW AS A LAWYER 143

XI    THE JEW AS A PHYSICIAN 161

XII   THE JEW AND THE LAND 175

XIII THE LIFE AND DEATH OF WILLIAM FARO* 189

XIV  THE JEWS, THE THEATRE AND THE WOMAN MARKET 223

XV    THE RAPE OF LAKEWOOD, LONG BRANCH AND ATLANTIC CITY 239

XVI   FAREWELL TO JUDAS* 255

XVII  APPENDIX: DO JEWS EMIT A PECULIAR ODOR?* 289

 

* Chapters missing from the 1964 “re-published” edition.

 

Jews Must Live -Part 09 image

 

Chapter IX

 

 

JUDAISM IS NOT A MISFORTUNE

 

 

TO THE JEWS ALONE

 

Judaism is not a religion, but a misfortune,” said Heine in one of his bitter moments.

He was thinking of his own unhappiness. No one has as yet calculated the extent of its misfortune to the rest of the world.

The defender of religion (and because they are usually people to whom it is a source of livelihood, they are not the very nicest people to get into an argument with) insist that religion is absolutely essential to the well-being of society. Let religion be taken out of every day life, say these spiritual prodigies, and with it will go every sense of what is right and what is wrong: before you know it, the world would find itself in a state of moral if not actual anarchy.

I am quite certain that religion is not essential to the welfare of society and that it brings into every community it pierces, much more harm than good. And I am fully in accord with Edward Gibbon who hated Judaism and Christianity alike and, years after the publication of The Decline and Fall of the Roman Empire, confessed that his examinations of the Old and New Testaments might have been in error; but so absolute was his feeling of the completeness of his case against them, he had not felt it necessary to go through them with the care he had bestowed on other works of antiquity.

I happen to like reading the Old Testament purely for the reading pleasure it gives me. But if that sort of writing does not give you satisfaction, reading almost anything else will be better for you.

Gibbon accuses Christianity on inheriting from Judaism religious intolerance along with the rest of the religion. One of Gibbon’s most vigorous opponents, [26] Abbate Nicola Spedalieri, a catholic scholar of charm and distinction, replied that Christian intolerance was not derived from the Jews: it sprang from the overwhelming zeal of a fresh young people for a new beloved religion.

___________________

[26] A horde of critics and disparagers of Gibbon sprang up right after the publication of the first volume of his famous work.

 

Spedalieri was too engrossed in the studies of his religion to realize that religious intolerance was practically unknown in the world before the appearance of Judaism. The very genesis of the Jewish People is in religious intolerance. They have lived by it. And it seems to me to be a neat bit of historic justice that they will eventually themselves be destroyed by it.

Search painstakingly through the best extant accounts of the ancient world. Go carefully through all the learned studies of primitive peoples, from Taylor to Frazer. Can you find even a trace of a proselytizing religion? [27] Strictly speaking, of course, Judaism never was, and is not even today, a proselytizing religion. But Judaism was the first religion in the world which divided everything into those things which are right and those things which are wrong. And that started all the mischief. As long as religions were content with inventing idols in their own images, or in the images of their great teachers, or in the images of birds and beasts whom they either loved, or hated, or in images of the sun, the moon or some great boar, religion was simply the modest means by which the peoples of the earth paid tribute to the mysteriousness of their origin and destiny. But the moment one people decided that its own conception of these mysteries was right, and the inspirations of all the other peoples wrong, thereby creating an aristocracy of the emotions, the pot of religion over-boiled and scalded a whole world. It was this conviction, that it was right and that all the other people in the world were wrong, that Christianity inherited in full from Judaism. Once it found itself filled with the fury of intolerance, Christianity not only attacked the pagan world but its Jewish teachers as well.

___________________

[27] The expulsion of the Jews by Tiberius is the very first sign of religious intolerance in international affairs. The second was the persecution of the Christians.

 

I am not prepared to speak for any religion but the religion I was born into and which has followed me about for forty years like an evil shadow. I have no hesitation in declaring that if the Jew’s sole chance of survival lies in the preservation of his religion, it is time for him to throw his cards on the table and call [it] quits. Judaism is today the only bar between the Jews and the world they love and would like to share with their neighbors. Every synagogue we Jews build in Christian countries is a finger of scorn we point at our hosts, a sore finger we stick in their eyes, like the leering of a senile old woman who does all sorts of foul mischief before you, and feels safe in the knowledge that you will not lay hands on her to remove her, for fear of contamination. It is as we said to the gentiles:

There is a right and there is a wrong. The right is to be found only behind the doors of our synagogues, and there only. Everything in your churches is spurious, as you should know of your own accord, for your very first churches were built by apostate Jews who knew only how to pervert the true religion which is ours.

By publishing the ten commandments among the nations, the Jew gave birth to religious intolerance. By building synagogues in Christian countries they continue to keep it alive, and their own consequent destruction by it becomes daily more imminent. Why, I would like to know, is a synagogue more in place in a Christian country than were the altars of Baal in Palestine when the prophets pronounced them to be an unbearable abomination? Suppose the Turks began coming to America in great numbers, built mosques in our market places, and began to prostrate themselves several times a day on Broadway, on Grand Street, or on Main Street, depending on where they happened to be the moment the muezzin called them to prayer? Would not Jew join gentile enthusiastically in trying to suppress them? Why is a synagogue different from a mosque or a Buddhist temple?

Jews like to advance the thesis that you cannot, dare not, do violence to Judaism because it is the perfect religion, and probably the highest standard of wisdom and ethics developed by the human race. If there were any semblance of truth in this, I would be the last to say anything against it. Mankind has developed little enough of wisdom and perfection: certainly we should not destroy what little we have of it. But it is not true that Judaism is perfect in any respect. The observances of the Jewish religion are as varied, as different in assembled virtues, and as full of crudities as any religion I have ever read about. Certainly no other religion in the world has offered the world a spectacle as contradictory, as malicious, as full of the spirit of unreasonableness as the Jewish recital of the prayer Kol Nidre during Yom Kippur. I suggest that if we are going to start tearing down this great fortress of Jewish religious prejudice and intolerance, Kol Nidre is perhaps the best starting point.

Kol Nidre has been a point of sore controversy for the Jewish People throughout the Middle Ages. I do not like to be the first to raise the hydra-head of this monster on the American continent. But I cannot afford to pass by anything which may help me make my point.

Kol Nidre! What the sound of that word means to a Jew from the first time he heard it in the white twilight of a tall-candled synagogue on the eve of Yom Kippur, and on through the wilderness of ghetto years, only a Jew can understand! The most intimate memories of childhood, youth and manhood, twine themselves about that tune, and he hangs upon it, as upon the branches of a tree, the choicest of his emotions, till to threaten sacrilege against Kol Nidre would seem to threaten life itself.

Yet what is Kol Nidre actually? I reproduce here an authorized translation from the regular prayer-book issued by the Hebrew Publishing Company:

All vows, obligations, oaths or anathemas, pledges of all names, which we shall have vowed, sworn, devoted or bound ourselves to, from this day of atonement (whose arrival we hope for in happiness) to the next, we repent, aforehand, of them all, they shall be deemed absolved, forgiven, annulled, void and made of no effect; they shall not be binding nor have any power; the vows shall not be reckoned vows, the obligations shall not be reckoned obligatory, nor the oaths considered oaths.

And it shall be forgiven to the whole congregation of Israel, and to the stranger who sojourneth amongst them; for all the people act ignorantly.

And is that, you ask, all of Kol Nidre? That is all there is to Kol Nidre, I must answer. In reciting it the Jew solemnly swears before his Lord God that he has only one fealty, loyalty or obligation, and that is to Him, the Lord God. No matter what business he may undertake to promote with his neighbor, be it material or moral, he wants the Lord God to understand in advance that there will be one implicit condition (a condition, however, he does not undertake to explain before entering into an argument): the execution of it must be favorable to Him, the Lord God, or it will be considered by the Jew void, of no account, utterly useless, as if it had never been mentioned, as if nothing relating to it had ever been negotiated.

When the meaning of Kol Nidre became known during the Dark Ages, a cry of rage broke from the throats of the goyim.

In that case,” they cried, “a Jew may enter into any arrangement with us, with a light heart. Does his enterprise prosper? Then he abides by the agreement. If not, he can always denounce the whole affair by remembering that in the moment of Kol Nidre, the most sacred of all moments in the Jew’s life, he had practically, fully and without equivocation negated it.

And so it came about that the eve of Yom Kippur became, for the gentiles throughout Europe, a time for protest against Jewish knavery. Usually the gentiles living near a Jewish community would announce the coming of Yom Kippur by displaying posters everywhere reading:

 

“BEWARE: THE DAY IS AT HAND WHEN THE JEW RENOUNCES AS INSINCERE ANY DEALINGS HE MAY HAVE WITH YOU DURING THE COMING YEAR. BEWARE!”

 

In many communities legislators considered it necessary to have a special form of oath administered to Jews — an oath intended to negate the oath of Kol Nidre. This oath was known as the Jew’s Oath. There were judges who absolutely refused to take any supplementary oath from a Jew, as totally insincere and untrustworthy, and they based their objections chiefly on Kol Nidre.

The origin of this most extraordinary (as well as un-wisest) of all Jewish prayers is hidden in the mists of the Dark Ages. No one knows how it came into existence, in the first place. No one has any idea how it became so vital a part of the synagogue service. It is only fair to add that, in spite of the general acceptance which Kol Nidre has enjoyed since its inception, there has never been a time when there was not a really strong and honest opposition to it among Jews. One of the six Gaonim of the two Babylonian Academies, for instance, five placed themselves unalterably against admitting it into the program of prayer for Yom Kippur.

How did it happen, then, that, despite the anger of the gentile world which considered the prayer a gross and insulting breach of faith with it, and against the advice of the wisest and most pious among the priests of Israel, Kol Nidre was not only adopted into the Prayer Book but achieved such distinction in the Jewish mind that it can be associated in the minds of the people in holiness only with the Ten Commandments?

Usually, as I have already pointed out, the evils of Israel are the evils of leadership. Kol Nidre does not follow the rule, for if it were a matter of following the advice of leaders, Kol Nidre would have been dropped out of Jewish life long ago. The retention and magnification of Kol Nidre in the grand order of the synagogue is a characteristic bit of Jewish mob obstinacy — in this case an obstinacy entirely without justification in reason or in history. Its authorship has never been imputed to a vital personality, nor is its origin associated with important events in the history of the people. The text has never even been regarded as sacred, for there are two different versions, one in Aramaic, the other in Hebrew, which differ in several important details. The accepted current version has an important alteration made in it by Rashi’s son-in-law, Meir ben Samuel, who changed the original phrase “from the last Day of Atonement to this one” to “from this Day of Atonement to the next one.” As if, morally, it makes any difference whether you welch on an arrangement already made or on one you might make at a later date!

The members of the two Academies in Babylon only began the long but unsuccessful campaign of opposition to Kol Nidre, when Juda ben Brazillaia, Spanish author of the twelfth century, declared himself against Kol Nidre because, he claimed, the ignorant Jews took it too literally, and so were the cause of endless embarrassment for the more enlightened of the people. A rabbinical conference held in Brunswick in 1844 decided unanimously that the formula was not essential to the general concept of Judaism, and should be suppressed if possible.

On the other hand, Kol Nidre has not been without its champions. The defenses have been many and varied, and they have all agreed on one point: the vows referred to in Kol Nidre are exclusively religious.

The Saadya Gaon, for instance, maintained that Kol Nidre was introduced only for the whole community, and most certainly was not meant to have any application to the life of the individual Jew. In other words, his argument boils down to this: the Jewish community could enter into arrangements it had no intention of keeping, but the individual member of the community might not!

A more subtle argument — I have not been able to trace to anyone in particular — claimed that;

the dispensation of vows in Kol Nidre refers only to those which an individual voluntarily assumed for himself alone and in which no other persons or their interests were involved.

But the height of interpretative shrewdness is reached in the explanation of Rabbi Isaiah of Trani.

Since the Jews come to the synagogue on Yom Kippur to ask forgiveness for all their sins, it is important that they clear themselves of all vows which they might carry out during the following year.

Obviously dishonest seems to me, also, the specious argument that the views referred to in Kol Nidre are exclusively religious. If the author of Kol Nidre had meant that, he would have begun the prayer with the simple words “All vows unto Thee O Lord made“: he would not have taken the trouble to mention “obligations and pledges of all names.

Nor am I more impressed with the explanation that the prayer is intended to apply to the congregation as a whole and not to any individual member of it. This would make the whole business appear both stupid and useless. For the congregation never conducts any business for itself with other congregations or communities; what need would there be for such tremendous emphasis on nothing?

And what are those (vows) which an individual voluntarily assumed for himself alone, and in which no other persons or their interests are involved? In our own life, they would approximate new year’s resolutions, and the like. Besides, whereas it is possible to talk of obligations as being intended entirely for one’s own self, it is difficult to conceive of pledges which do not involve other people.

I cannot see any more sense or sincerity in the argument that Kol Nidre was introduced into the prayers of Yom Kippur, and placed at the head of all of them, so as to facilitate the Lord’s forgiveness of the sins of the Jew by the Jews voluntarily abjuring all business arrangements they might make during the following year. It does not improve the stature of the Jew as a human being. It makes of Israel’s Lord God an even more odorous demon than he shows himself in the book of Exodus.

The only reasonable theory is the one recently introduced by Dr. Joshua S. Bloch. Kol Nidre, he says, originated during the Visigoth persecution of the Jews in the seventh century. The Visigoths forced Jews to forswear Judaism with the most fearful oaths and anathemas. The converts had to solemnly declare that they believed in the Trinity, and that Jesus was the Redeemer promised to Israel by their prophets. They promised also to make of themselves spies amongst the unconverted Jews, to report to their rulers any scheme the Jews might concoct against their enemies, and also to report, if they discovered it, if any Jewish converts to Christianity practice in secret their own religion, or any part of it. They were, moreover, forced to vow, never again to intermarry with their own people. The penalty for disobedience was death by stoning. As, it is needless to add, the forced converts to Christianity invariably remained at heart true to their religion, when Yom Kippur came they found many ways of secretly celebrating it. In this they were troubled by one thing. They were breaking the vows that had been forced on them by their oppressors. As a means to counteracting this shadow on their consciences, Kol Nidre was introduced at the very opening of the prayers of repentance before the ordeal of Yom Kippur might be said to have properly begun. Through it the Jews begged to be abjured of all vows they had made or would make.

But what about the appearance of Kol Nidre in the prayers of communities who were not troubled by the Visigoths or any other enemy with the Visigothic tactics? Dr. Bloch explains that in one form or another this form of persecution was handed on to all Jewish communities, for under their Byzantine rulers, and still later as Marranos in Spain, the Jews suffered of similar vows made to their conquerors.

The chief objection to this theory is that the Jews in Spain did not know Hebrew well enough to introduce the Kol Nidre into their liturgy, for its inner meaning. Besides, the Jews of Spain and the Jews of Babylon were in constant communication. How did the Babylonian Jews fail to explain the meaning of Kol Nidre to the Jews of Spain, unless, as it seems very likely, no such explanation existed amongst them?

All Jews concede that the real reason for the persistence of Kol Nidre in the Jewish ritual is the painful sweetness and haunting tearfulness of the melody. It came into our life a dybbuk, an evil spirit, but it has arrested our ears with the plaintive chanting of an angel suffering. The musical motive of Kol Nidre was not new. It was old and essentially Jewish. From the song of Moses and Miriam, through the songs of Deborah and Solomon, down to the inspired elegies of David, the theme flowed right into Kol Nidre where it reached a high tide of beauty and ecstasy. Kol Nidre has dug a trench for itself deep in the heart of the Jewish People. It seems as if to try to undermine it is to undermine the life of the whole people. But, if we must continue to sing it in order to keep alive, why cannot we discard the awful words, words without melody, beauty or imaginativeness? We must unearth Kol Nidre and fling the foul corpse over the rim of the earth, if we are ever to get rid of Judaism.

I have the same objection to Yom Kippur (Day of Forgiveness) that I have to the Catholic institution of Confession. It breeds instability of mind and character. If a man knows that no matter how badly he behaves a whole year, no matter what crimes or iniquities he commits, a day is sure to come when all his transgressions, civil and criminal alike, will be forgiven him, it is only human that he should be tempted to do rash, violent things to promote his worldly fortunes.

The Jewish Prayer Book lists the following sins specifically, as amongst those which are unconditionally forgiven the Jew on Yom Kippur:

 

Sins committed with incestuous lewdness;

Oppressing one’s neighbor;

Assembling to commit fornication;

Deceitful acknowledgements;

Violence;

Evil imagination;

Denying and lying;

Taking and giving bribes;

Calumny;

Extortion and usury;

Haughtiness;

Shamelessness;

Lawlessness;

Litigiousness;

Treachery to one’s neighbor;

Tale-bearing;

False-swearing;

Embezzlement;

Stealing.

 

The Jews with whom I have discussed this matter, answer my objections to the institution of forgiveness in Judaism by pointing out that the modern nations have all approved of the idea of their own accord by themselves enacting laws which nullify debts after statutory time, and by adopting, in one form or another, a bankruptcy law. What they fail to observe is that bankruptcy law, even in the United States, where it is most generously worded and applied, clears a man of his obligations only when he has managed to prove beyond a shadow of doubt that he has absolutely no property of his own left outside of the clothes he wears, the bed he sleeps in, and, in some countries, the tools of his profession or occupation. Anything else of value he owns must revert irrevocably to his creditors.

Much as the hopeless debtor comes before the Referee in Bankruptcy, the Jew comes before his Lord God in the Synagogue. “Forgive me for I have stolen,” he says. Does the Lord God reply: “You will be forgiven provided you make a complete restitution to those from whom you have stolen?” No. He forgives the thief unconditionally, just, I suppose, for the honor of finding himself with him in the same room. The Jew, then, safe in the knowledge that three hundred and sixty-five days later there will be another equally generous Yom Kippur, sanctifies himself at the end of the holy day and continues to steal as before.

In the three prisons in which I have sojourned as the result of my forced association with Jewish lawyers and Jew-controlled courts, I found the overwhelming number of habitual criminals to be Catholics and Jews. The Catholic knows that he can clear himself of anything by the simple act of going to Confession. But the Jew goes the Catholic one better. He denies, by his recital of Kol Nidre, even before he undertakes it, any possible responsibility in crime. Can it be doubted what a fearful influence for evil this must exert on his character as a citizen and as a human being?

Kol Nidre must go. After Kol Nidre, must go the synagogue. And with the synagogue must go Judaism which has been the cause of untold evil both to the Jew and the world about him. [28] Perhaps the best advice given to the Jews by one of the greatest of all modern Jews, Karl Marx, in his review of the Jewish question:

If the Jew wants to be emancipated from the Christian State, then he must demand that the Christian State abandon its religious prejudice. Is the Jew ready to abandon his religious prejudices?

The Jews waits on a future which has nothing to do with the future of mankind.

For if the individual, although a Jew, can be politically emancipated and receive civic rights, can he claim and receive the so called rights of man? The question is whether the Jew as such, that is the Jew who admits that by his very nature he is compelled to live in everlasting separation from others, is capable of receiving and conceding to others the general rights of man.

The idea of the rights of man was first discovered in the last century, so far as the Christian world is concerned. It is not innate in the individual, it is rather conquered in the struggle with the historical traditions in which the individual has hitherto been brought up. Thus the rights of man are not a gift from Nature, not a legacy from past history, but the price of the struggle against the accident of birth and against the privileges which history has bequeathed from generation to generation up to now. They are the result of education, and can only be possessed by those who have acquired and earned them.

Can they really be claimed by the Jew? So long as he is a Jew, the limiting quality which makes him a Jew must triumph over the human quality which binds him as a man to other men, and must separate him from the gentiles.

The social emancipation of the Jew is the emancipation of society from Judaism.

__________________

[28] How the meddling of religion with life works out is illustrated in the famous case of the Tewkesbury Jew. When I first heard this story it was purely one of a horrible atrocity perpetrated by an arrogant gentile lord on a humble, unresisting Jew. The tale, as the Jew tells it, is just a monstrosity. But in a book published in 1258, and entitled Chronological Outline of the History of Bristol, it is related as follows: “A Jew fell into a privy in Tewkesbury on a Saturday, and would not suffer anyone to pull him out, for the reverence he had for his Sabbath; and the next day, being Sunday, Richard de Clare, Earl of Gloucester, would not suffer anyone to pull him out for the reverence he had for his Sabbath. On the morrow morning, being Monday, the Jew was found dead.” There is an even earlier commentary written by a local wit in 1228, which tells the same story in rhyme:

Jew reach thy hand to me; from Draugh I wil thee free.

Our Sabbath I observ; and will here rather sterv.

Then Jew, sans more adoo, then keep our Lord’s Day too.

This simple, astounding chronicle should serve as a guide-post to the whole of the religious conflict which shows the Jew creating prejudices which his neighbors follow and eventually curse him with. Is it plausible, unless there were something fundamentally wrong with them at the core, that a people as intelligent as the Jews should not call a halt to such arrant nonsense after two thousand years of catastrophic pursuit of it?

 

 

 

—————————————————————-

 

Go to > Jews Must Live Part 1 – PROLOGUE: THE GENESIS OF JEW-HATRED

Go to > Jews Must Live Part 2 – THE JEW-HATRED OF GENESIS

Go to > Jews Must Live Part 3 – IS MONOTHEISM A PURELY JEWISH CONCEPTION?

Go to > Jews Must Live Part 4 – JEW-HATRED AS A NATURAL INSTINCT

Go to > Jews Must Live Part 5 – LEOLOM TICKACH: ALWAYS TAKE

Go to > Jews Must Live Part 6 – THE BRINGING-UP OF THE LITTLE JEW

Go to > Jews Must Live Part 7 – WHAT HAVE THE JEWS CONTRIBUTED TO AMERICAN CULTURE?

Go to > Jews Must Live Part 8 – THE JEW IN BUSINESS

Go to > Jews Must Live Part 9 – JUDAISM IS NOT A MISFORTUNE TO THE JEWS ALONE

Go to > Jews Must Live Part 10 – THE JEW AS A LAWYER

Go to > Jews Must Live Part 11 – THE JEW AS A PHYSICIAN

Go to > Jews Must Live Part 12 – THE JEW AND THE LAND

Go to > Jews Must Live Part 13 – THE LIFE AND DEATH OF WILLIAM FARO

Go to > Jews Must Live Part 14 – THE JEWS, THE THEATRE AND THE WOMAN MARKET

Go to > Jews Must Live Part 15 – THE RAPE OF LAKEWOOD, LONG BRANCH AND ATLANTIC CITY

Go to > Jews Must Live Part 16 – FAREWELL TO JUDAS

Go to > Jews Must Live Part 17 (last) – APPENDIX: DO JEWS EMIT A PECULIAR ODOR?

 

 

 

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Version 1: Published Jan 22, 2015

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Jews Must Live

 

Jews Must Live  080

Part 8

 

by Samuel Roth

 

 

Jews Must Live — Originally published in 1934 (New York: The Golden Hind Press, Inc.), 319 pp. First reprinted in 1964, but with 5 chapters mysteriously taken out and with further abridgment of text in chapter IV. I’m not aware of a full reprint ever being done. As far as I know, the version presented below, proofread from an original 1st edition, is the only complete and accurate version of Jews Must Live available on the Web. -JR 7/9/2005

http://www.jrbooksonline.com/roth.htm

JEWS MUST LIVE

AN ACCOUNT OF THE PERSECUTION OF THE WORLD BY ISRAEL ON ALL THE FRONTIERS OF CIVILIZATION
ILLUSTRATED BY JOHN CONRAD

 

 

 

ABOUT THE AUTHOR

 

Jews Must Live  081

About the author: Polish-born Jew Samuel Roth (1893 – 1974) emigrated to America with his family at the age of four. By the 1920s he was an established poet, with his work published in some major literary outlets.

At the same time, he began publishing erotica, most famously a pirated version of D. H. Lawrence’s Lady Chatterly’s Lover, which, although tame by present-day standards, landed Roth in jail on pornography charges.

Later, he began publishing real pornography and was repeatedly arrested and jailed, eventually serving around nine years behind bars all told.

His last great court case, which took place in 1957 (Roth . United States, 354 U.S. 476), redefined the Constitutional test for determining what constitutes obscene material unprotected by the First Amendment and became a template for liberalizing First Amendment decisions of the 1960s.

 

Written by one America’s most famous Jewish pornographer, this work provides a shocking and insightful account of Jewish attitudes towards Gentiles.

Samuel Roth first embraced Judaism and Zionism, but later blamed other Jews for his financial and legal troubles — which landed him in jail. He became so embittered with his treatment at the hands of his co-religionists that he wrote this book which he said exposed their underhanded dealings with the Gentile world.

The engrossing narrative starts with the origin of Jewish behavior, which Roth identifies as coming from the Old Testament/Talmud. Using specific examples (such as the Jewish patriarch Abraham’s pimping of his wife Sarah to blackmail neighboring Gentile tribes into handing over their possessions). Roth claims that such behavioral patterns are repeated to the present day.

This behavior, Roth says, is founded in a Jewish belief that all the world’s possessions belong to them by divine right. He then discusses the effect of Jews in law, media, medicine, prostitution, literature, arts, and much more. Also included is a fascinating section on the vow-breaking Kol Nidre prayer.

Roth also includes detailed sections on his own experience at being swindled, and concludes that ant-semitism is always the a reaction to Jewish behavior, and not the product of some irrational disposition on the part of the Gentile, as is so often claimed.

He explains his position in this way: “I don’t think I ever shared the Jewish contempt for the goyim, which is part and parcel of all Jewish psychology.”

http://www.jrbooksonline.com/roth.htm

Chapters II, III, XIII, XVI and XVII are completely missing from the 1964 “re-published” edition.

We can only speculate as to why these chapters were taken out. The first two may have been “offensive” to “traditional” Christian types (to include the text missing from ch. IV), but the rest remains a mystery. “The Life and Death of William Faro” gets to the whole purpose of the book: that fellow Jews had cheated Roth, who wrote the book (exposing Jewish practices) in retaliation. “Farewell to Judas” is an interesting account of his adventures aboard a cruise ship, during which Roth found his true self, while the Appendix includes two rare literary works: “The Jew”, originally an article in Voltaire’s Dictionnaire Philosophique but expurgated from most editions, and a full English translation of Heinrich Heine’s “Disputation”. Incidentally, “Disputation” is referred to in “Bolshevism from Moses to Lenin”, f/n 67 (f/n 70, 1999 ed.).

Note: The expurgation of Roth’s book is mentioned by Dr. Revilo P. Oliver in his essay “The Enemy of Our Enemies”, Part II, f/n 29 and 70.

 

Jews Must Live  082

A Roth “mug shot”

Jews Must Live  083

Testifying before a Senate subcommittee. [Text: Samuel Roth, a publisher of erotic and nudist books, in United Sates Court House, Foley Square, where he appeared yesterday before the Senate subcommittee investigating juvenile delinquency.]

The next time you read about a particularly bloody pogrom and pause to wonder how Christians, dedicated to a religion of mercy, can exercise so much brutality against the Jews, remember that the Jew wheedles all the mercy out of his neighbors in the ordinary course of business. He lies and cheats until he is caught. When caught, instead of accepting punishment, he moans and tears his hair, invokes the sores of ancestors in their graves and living relations at the point of death in hospitals, until the wronged gentile, nauseated, lets him go. Then, thumbing his nose at the gentile behind his back, the Jew goes about his business the same way, lying and cheating now doubly to make up for lost time. A pogrom is usually the climax of years of such relentless goading. Do you wonder that when the final reckoning comes the gentile is absolutely merciless?

— Samuel Roth, Jews Must Live, Ch. XIII, p. 206, f/n 31 [expurgated chapter]

 

 

Jews Must Live  078

Jews Must Live  076

Copyright, 1934

by

THE GOLDEN HIND PRESS, INC

Dedication:

“TO THE FIRST GENERATION OF JEWS THAT WILL LEARN HOW TO PRONOUNCE MY NAME SOFTLY”

 

 

 

CONTENTS

I        PROLOGUE: THE GENESIS OF JEW-HATRED 11

II      THE JEW-HATRED OF GENESIS* 25

III    IS MONOTHEISM A PURELY JEWISH CONCEPTION?* 41

IV    JEW-HATRED AS A NATURAL INSTINCT 55

V.     LEOLOM TICKACH: ALWAYS TAKE 69

VI    THE BRINGING-UP OF THE LITTLE JEW 85

VII   WHAT HAVE THE JEWS CONTRIBUTED TO AMERICAN CULTURE? 99

VIII  THE JEW IN BUSINESS 111

IX    JUDAISM IS NOT A MISFORTUNE TO THE JEWS ALONE 127

X      THE JEW AS A LAWYER 143

XI    THE JEW AS A PHYSICIAN 161

XII   THE JEW AND THE LAND 175

XIII THE LIFE AND DEATH OF WILLIAM FARO* 189

XIV  THE JEWS, THE THEATRE AND THE WOMAN MARKET 223

XV    THE RAPE OF LAKEWOOD, LONG BRANCH AND ATLANTIC CITY 239

XVI   FAREWELL TO JUDAS* 255

XVII  APPENDIX: DO JEWS EMIT A PECULIAR ODOR?* 289

 

* Chapters missing from the 1964 “re-published” edition.

 

 Jews Must Live -Part 08 Image

 

Chapter VIII

 

 

THE JEW IN BUSINESS

 

 

Since, therefore, he neither creates nor labors, how then, you will ask, does the Jew subsist in America?

I find in the March 11, 1865 issue of Notes and Queries, an English weekly of very high character, the following letter signed by W. J. Charlton:

Are there any Jews who, answering to what we call ‘artisans,’ work as such in any of our large manufacturing towns, or in any of our cotton mills? I know there are Jews who keep shops but are there any who work as do our carpenters and laborers? Are there, in fact, any class of Jews answering to our class of artisans? I should feel much obliged by this information.

If you will take the trouble to look through Notes and Queries for that year, and for five years after that, you will find plenty of scholarly, impartial correspondence by Jewish rabbis and Jewish journalists on a vast variety of Jewish matters, but no answer whatever to W. J. Charlton’s momentous question, a question that has been asked in every civilized country that has offered the Jews freedom of movement, and has always been received with the same frozen silence.

It is my honest belief that nothing the Jew does in America is essential to its welfare. On the contrary, a great deal of what the American Jew does is subversive of America’s best interests. Like his creature Jehovah, a teacher he never tires of imitating, the Jew in America is forever engaged in the fascinating pursuit of creating everything he needs out of nothing — his modest opinion of the gentile world about him.

Alas, we have become a nation of luft-menschen [25] moaned the great J. L. Peretz, in the midst of the teeming life of Russian Jewry about him, who were doing in his day in Odessa what the Jews are doing in our day in New York. “We must begin to build,” he cried out warningly. “We must make — out of fools, wise people; out of fanatics, men of sense; out of idlers, workers; useful decent workmen who labor for their own livelihood and thereby increase the wealth of society.

____________________

[25] People who live without visible means of support

 

 

These words were written more than thirty years ago. When Peretz died in 1917 he had not lived to see any substantial improvement in the status of his people, either from within or from without. Without, nations were still enacting civil and political restrictions against Jews. Within, the Jews themselves were not at all chastened: they were still a nation of sinisterly busy idlers.

What is this Jewish business of creating everything out of nothing? It is very fascinating, I assure you. The whole thing may perhaps be expressed in one magical word. But since it is a word to which you have in the course of your life attributed other meanings, I better warn you not to jump at conclusions too quickly. The word is merchandising. You will not understand what I mean till I show you how it works out.

John Hanly & Son are running a successful furniture business in Battle Creek, Michigan. John Hanly, who is the senior member today, was the Son of a generation ago. But the business is not only very old. It is very good. They have seven solid busy outlets in the seven biggest cities east of the Mississippi. It would seem that there is not very much left for them to wish for by way of business. John Hanly, Sr., thinks so. John Hanly, Jr., thinks so. And even you might think so. But Mr. Isadore Cohen does not think so.

Mr. Isadore Cohen has just made a big clean-up in the fur business in New York. It will probably be at least three years before anyone else can earn a nickel in the fur business, so effectively has Mr. Cohen cleaned it up and out. Mr. Cohen realizes this and has turned to other fields for new conquests. He has noticed the advertisements of John Hanly & Son. He has even passed through two or three of their bright stores. In the back of his mind Mr. Cohen has made the following note concerning John Hanly & Son: Good furniture makers, but like all goyim, too damned conservative. The whole thing recurs to his mind now. He calls up Mr. Hanly, Sr., establishes an appointment with him, and something like the following conversation takes place:

Mr. Cohen: I believe you sell about half a million dollars worth of furniture a year, Mr. Hanly?

Mr. Hanly: You are correctly informed Mr. Cohen.

Mr. Cohen: Well, how would you like to treble your business in six months’ time?

Mr. Hanly: Very much. What’s your plan?

(He knows in advance that the Jew has a plan. Every Jew he has ever met has had some kind of plan by which he made money, without hazarding anything like a real investment. And if you can make money just out of a plan, what couldn’t you make out of a whole furniture factory?)

Mr. Cohen: I will explain my plan to you by example. There is is the eastern window of your factory building a magnificent dining-room suite, probably the most elegant manufactured for general consumption in America. Approximately how many sets of it do you dispose of in a month?

Mr. Hanly: I would say about sixty. Around Christmas the figure might be doubled.

Mr. Cohen: Would you say that within the class of people for whom this suite was built only sixty people a month are tempted to buy it?

Mr. Hanly: But you forget that it sells for twelve hundred and fifty dollars a suite. Many more are probably tempted. But only those who can afford to spend twelve hundred and fifty dollars, actually get it.

Mr. Cohen: You mean only those who can spare so much out of their savings can get it — for your terms are cash with delivery.

Mr. Hanly: I guess that’s about right.

Mr. Cohen: Would you say that a man who earns five thousand dollars a year can afford such a suite?

Mr. Hanly: Certainly. He makes such a purchase only once in a lifetime.

Mr. Cohen: But most people who earn five thousand dollars a year do not put much into savings accounts. Did that ever occur to you? They like to spend their money lavishly, and they do — on everything except your furniture. In entertainment, for instance. The average man pays a dollar a seat in the theatre, but your five thousand a year man pays at least four, and often as much as ten. In clothing. The average man pays thirty dollars for a suit of clothes, but the five thousand a year man pays a hundred. In furniture. There are companies which soak him twice as much as the prices you ask for things worth not half of the things you manufacture — why? You know the answer. He is not compelled to go to his slender savings. Your five thousand a year man has good taste, and he would infinitely prefer buying your suite to the things he is compelled to get from the installment houses. But you don’t let him.

Mr. Hanly: Suppose the five thousand a year man loses his job?

Mr. Cohen: If he hasn’t paid for his merchandise, and cannot go on paying it, we take it back from him.

Mr. Hanly: That would never do. To dispose of it, I’d have to go into the second-hand furniture business.

Mr. Cohen: Certainly not, sir. You would have nothing to do with that. I have in mind a man who will buy from you every installment contract you make. You will have none of the trouble of collecting or retrenching on your contract. You will be paid by this man the full amount of the purchase the day after the contract is signed and delivered.

Mr. Hanly: But to produce so much more furniture will require a much larger factory than the one we have. More machinery and more money with which to buy materials and build.

Mr. Cohen: You have nothing to worry about. I know the very man who will supply you with the capital you need at moderate interest.

Mr. Hanly: But such a new system of doing business will require a radically different organization: new methods, new people –

Mr. Cohen: Didn’t I tell you that you have nothing to worry about? I’ll supply you with the men, the money and the new organization. And you will retain a controlling interest in the business.

What is the result?

Hanly succumbs to the plan. Cohen gets the run of the plant. Israel Isaacs, a friend of Cohen’s, agrees to buy all of the new Hanly installment contracts at a discount of fifteen percent for cash, which Hanly adds on to the bills of his customers. Another of Cohen’s associates (the same fellows who helped him make that killing in the fur business in New York) Rueben Samuels, lends Hanly the half a million dollars he needs for the expansion of the business along the new lines. Before the Hanlys can realize what has happened, everything about them, in stores and factories, has been so completely changed that it is practically not the same organization. All of their old employees have been discharged. The new faces about them are long and dark, and burn about the eyes with a strange lustful fire.

It’s beginning to look as if we’re running a Yiddish colony,” complains John Hanly, Jr., dryly.

What’s the use of crying?” says John Hanly, Sr. “They get the business — and isn’t that the real important thing?

I wonder,” says John Hanly, Jr.

The Jews get the business, alright. There is no disputing that. At the end of the first year, Cohen’s brightest conjectures have been surpassed. The reorganized firm of John Hanly & Son has sold nearly two million dollars worth of furniture. But for the first time in many years it is in financial difficulties. For there is a grave difference between the book profits of a business and its net profits. The one thing Hanley had not taken into reckoning was the interest on that half a million dollars advanced to him by Rueben Samuels for the expansion of the business. With the bonus, that alone comes to forty-five thousand dollars. A lot of money.

There is more trouble with Israel Isaacs. Mr. Hanly, Sr., discovers that he had made no arrangement with Mr. Isaacs as to what was to be done with reclaimed furniture. When a purchaser of a Hanly suite of furniture defaults in his payments, Mr. Isaacs has a novel way of collecting. He seizes the furniture, sells it to himself (through a dummy) for a trifling sum, and then sues the purchaser and collects from him the full balance through the courts. How does he collect? Mr. Isaacs has established such an influence in the courts that you would think, watching how his accounts are called in and threatened, that the district attorney’s office is really only a collecting agency functioning solely for the benefit of Mr. Isaacs. Having bought back the furniture at a price much less than it costs the Hanly company to manufacture, Mr. Isaacs can afford to sell it to the public at about half of what the Hanly stores ask for the same set. The Isaacs Furniture Company opens its doors to the general public, and it isn’t long before a rumor spreads that the furniture at the Isaacs Company is not really second-hand. It is just a way the Hanly Company has devised of selling its surplus of expensive furniture.

Isaacs sales rise. Hanly sales rise, too — but the prices fall. At the end of the second year of the business of the new organization there are not even book profits. There certainly is no money for the interest on Rueben Samuel’s loan. And here a real crisis arises. Mr. Samuels will not accept the interest alone, even if the company can raise it. He wants the whole principle because he has another enterprise in mind. He must have all the money or else. – Or else what? You’ve guessed it. Within six weeks another important change takes place in the personnel of John Hanly & Son.

The business remains the same. The name remains the same. But when the legal clouds have rolled away, it is discovered that the new president of John Hanly & Son is Mr. Isadore Cohen. The new treasurer is Mr. Rueben Samuels. The new secretary is Mr. Israel Isaacs.

What has become of John Hanly, Sr., and John Hanly, Jr.? They are lucky if they have been permitted to retain clerkships in their own business.

America is full of businesses bearing old Christian names, but which are really owned by Jews. Most of them have been acquired in the manner I have just described, the way the Jew creates something out of nothing.

The charge is frequently brought against the Jew that he is in financial control of everything on the American continent. It is a compliment he hardly deserves, and it is very easy to prove that there is absolutely no truth in the charge. One has only to make a cursory survey of the big banks of the country to arrive at the realization that far from being in control of the nation’s finances the Jews are themselves underlings on Wall Street.

What people do not realize is that the underlings of Wall Street are the lions of Main Street.

High finance — in America or elsewhere — the Jews most certainly do not control. The management of the moneys, the life blood of a nation comes under the heading of statesmanship, which the Jews — as in Disraeli and Garibaldi — have occasionally produced for the goyim, but never for themselves.

But what need has the Jew for high finance? Does he not exercise a control he could not possible wield from a seat as lofty as Wall Street? Financial mastery he has. But it is a subterranean one. It is a mastery he enjoys much more, precisely because it comes to him more naturally. The Jew better than anyone else in the world knows how to dispossess the poor and the members of the middle class. To fit this case, the old P. T. Barnum adage needs only a little changing. A gentile enters business every minute, with two Jews waiting to take him out of it.

What difference does it make that the sun shines, if there is still a Czar in Russia?” sang Lermontov.

So might an American merchant ask:

Of what use is it that J. P. Morgan is king of Wall Street, if when I need money, I have to come to Levy?

Levy, Levy, Levy. A familiar name. Let’s get a little closer to him.

Mr. Levy’s office is not on Wall Street, it is on any one of several hundred Main Streets in the United States. Very close to the railway station. Whether this is designed so that he may be in a conspicuous place or to to keep him where he can make his escape at a moment’s notice, I do not know. Whatever the reason is, one thing I am quite sure of, Mr. Levy is playing safe.

Mr. Levy’s methods are very much like the methods of Mr. Rueben Samuels. But there is just enough difference between them to make a sketch of it interesting.

The case in point is that of Mr. Levy’s dealings with Mr. Frederic Linton.

Mr. Linton works a farm twelve miles from a railway station on Main Street. Nr. Linton is a pretty shrewd business man even if his business does happen to be farming. For a long time he has managed to extract from his sixty acres just a little more than a good livelihood. Witness the fact that he has a son at Yale and a daughter at Vassar. It takes a little money to manage that.

But no one is proof against an occasional attack of bad times. Suddenly, almost without a warning sign, Linton discovers himself alarmingly short of cash. It’s purely a problem in economic policy. If he does not immediately make certain important repairs in his house, barn and machinery, he will eventually run into much graver trouble with them. His balance at the bank has been, of late, so meager that he is almost ashamed of making his slender deposits. As for asking for a loan. Nevertheless he hardens himself to the task and seeks out the manager of the bank.

The banker listens to Linton’s recital of his needs attentively and sympathetically, although it is a story he has had to listen to many times. But in the end he has to shake his head. He would like to make the loan, he tell Linton. He has no doubt that it is a very safe loan to make. But he cannot. There are orders from high up which he does not dare to disregard. The new bank safety, he has been sternly warned, lies in greater restriction in the making of loans.

Since he is already in town, Linton decides to try his luck with some of his friends. Old friends like Eddie Howe and George Brent. he begins by telling them about his visit to the bank. They are sympathetic. But they have been caught quite as badly as he. . . .

Tell you what,” says Eddie Howe. “There’s always one man in town who has ready cash to spare. Why don’t you try to see Jake Levy?

But doesn’t he drive a rather shrewd bargain?” objected Linton.

Sure,” agrees Howe. “But when you get down to doing business with Levy it means that you practically have no other choice.

Linton had almost decided to let the repairs go hang when a whim changed his mind. Wonder what sort of man this Levy might be. What sort of security could he ask for that the bank knew nothing about?

The first thing Mr. Linton notices is a sign in Levy’s window:

 

MONEY LOANED AT LEGAL INTEREST

 

Funny, thinks Linton. Like a man hanging out a sign to inform people that he is not a criminal; something queer about it; too damned much legality. Besides, there is a rate of legal interest, and it is six percent. Yet one heard of people paying this Levy the most exorbitant interest for comparatively small loans. . . .

The second surprise is Mr. Levy himself. Mr. Levy is nothing like Linton has pictured to himself. Mr. Levy is tall, clean-shaven and bears himself supplely, almost graciously. The sort of man one might find in the best clubs, Mr. Linton was thinking when Mr. Levy reached out his hand and greeted him by name. Then Mr. Linton got the uncomfortable feeling that he had been under the surveillance of those shrewd gray eyes for a long time.

Twelve hundred dollars,” muses Mr. Levy. “And how much time do you want in which to pay it back?

Mr. Linton thinks. “Four months would be plenty of time,” he says.

You’re counting on a good market,” observes Mr. Levy.

Have you any reason to believe that it wont be?

No Mr. Linton. But it’s good business, in such matters, to count on a poor market. Besides, I will charge you for eight months the same rate it would cost you for four. It’s a minimum I’ve set myself, and you may as well get the benefit of the additional time.

So far everything sounds lovely. A little too lovely. Mr. Linton knows that there must be something else. Something hidden.

And the rate of interest?” he asks.

The legal rate — six percent.

Very well, then, will you take my note?

Certainly.” And here Mr. Levy makes a slight, significant pause. The surprise is coming, Linton says to himself. “There is another condition I have not mentioned, Mr. Linton.  We charge a service fee of ten percent on the face of the note.”

Mr. Linton is taken by surprise, in spite of himself. “Service fee? What for?

Technically, Mr. Linton, it is for bookkeeping, billing, etc. Actually it’s for making a loan which the bank considers unsound. You have been to your bank, have you not, Mr. Linton?

Yes. But damn it all, you wouldn’t make this loan to me if you were not certain of your ability to collect it?

The service charge is essential and unavoidable,” says Mr. Levy with cold finality.

Mr. Linton takes the twelve crisp, brand new one hundred dollar bills and signs for Mr. Levy a note for thirteen hundred and ninety two dollars.

A week before the note falls due at Linton’s bank, Linton receives the following note from Levy. Its surface considerateness puzzles him.

I am taking the liberty of calling your attention to your note to the amount of $1200.00, which falls due in another week, because it is just possible that you may not be in a position to meet it in full. You are at liberty, should you find it necessary, to arrange for renewal. Please come to see me at your earliest convenience.

Linton wonders how Levy could have guessed that he was unprepared to meet the note. Again he gets that creepy feeling that he is being secretly watched. But there is no alternative. He must see Levy and arrange a renewal.

This time,” says Mr. Levy, “I shall ask you to give me two notes: one payable in ninety days to the amount of twelve hundred dollars, the other for the balance of four hundred twenty-eight dollars and sixty-four cents, due ninety days after that.

Linton feels that he is slowly getting into some kind of trap. But it is too late to retreat. He cannot help himself. To pay the note in full now would leave him without the cash needed for his children’s tuition at school for the following year. He signs the notes.

Before the due date of the first note, the one for twelve hundred dollars, there is this time no advance letter from Levy suggesting a renewal. So Linton goes, uninvited, to Levy’s house. But as usual, when Levy has determined on a course of action, he is not to be swerved.

That note for twelve hundred dollars must be met, Mr. Linton. I make it an unbreakable rule never to let my cash stay out more than eleven months.”

But in another three months you will have got more than four hundred dollars for your loan. That’s nearly forty percent interest. Surely you can afford to be a little more lenient.”

Mr. Levy now rises gravely in his chair. All his elegance has been strained to a fine vanishing point.

I am sorry, Mr. Linton,” he says with suppressed excitement, “but I will have to judge for myself how lenient I can afford to be. If your money is not in the bank to meet my note I will have to protest.

The twelve hundred dollar note is duly met, without protest. To accomplish this, Linton has to sell some of the machinery he has had mended, and some cattle he can spare just a little, and ninety days later when the second note, the one for four hundred and twenty-eight dollars and sixty-four cents comes due, there is absolutely no way he can raise the money. He even tries the bank.

Once more the manager of the bank listens to him. This time with more care than sympathy.

I wish I could help you, Mr. Linton,” he says, in conclusion. “Unfortunately you have made yourself quite helpless. There is no way in which a decent banking institution could remedy your difficulties.

And once more we find Linton pleading with Levy.

Renew,” says Levy. “But how can you expect it of me? You’ve sold pretty nearly everything salable on your land. In a forced sale, what you have left will hardly bring back the amount of this note.

But you don’t understand, Mr. Levy, that I want to pay you back? Why talk of a forced sale?

Mr. Levy looks across the littered table with tremendous earnestness.

Because there will be a marshall’s sale if you do not meet this note, Mr. Linton.

The note is not met. Judgment is entered. A marshall appears on the property and levies on it full. The sale takes place. And Mr. Linton’s poor sixty acres from which he had derived such a proud livelihood go — do you know to whom? You’ve already guessed it. To Mr. Levy.

A disillusioned man, Mr. Linton hunts up Mr. Levy in his house several hours after the sale.

This is going to be terrible news to my children at school,” he explains in the flat even tones of a man whom you cannot possibly punish anymore. “Can you try to arrange to give me some time in which to adjust my affairs so that I will be able to break it to them gently?

Here the inborn messianic qualities of the man Levy rise to stupendous heights. He places both hands on the shoulders of Linton.

But you don’t have to leave at all if you don’t want to,” he says soothingly. “Why can’t you and your wife remain on the farm and continue to run it as if it were your own? You can move into the smaller house, and when your children come back from college they can help you run things. You don’t mind occupying the smaller house, will you? I have some relations in mind for the bigger one. And they will work along with you gladly, happily to make things hum on the farm. What do you say?

If Mr. Linton had thought before that he had been reduced to the final stage of humiliation he now knew that he had been mistaken. All the ruthless scheming of the Jew, all his apparent unaccountable hardness, had been directed towards this one terrible point. There were some people of his, Jews, who needed a place in the sun — and Levy had supplied it to them out of his, Linton’s, life. Levy might have made more money on him by continuing the loan, but that was not really what Levy had been after. Someone had to be dispossessed that his relations might have a home. Linton realized with a sinking heart that he really had no chance. His whole life had been lost the moment he crossed Levy’s threshold. He had been dealing not with a man but with a whole people.

There is nothing for Mr. Linton to do, however, but to accept.

Mr. Levy shakes both his hands vigorously. The man is almost warm again.

I knew you’d be a sport,” he cries. “And I’m sure you’ll be very comfortable.

Maybe. But the likelihood is that poor Linton will never again be comfortable till they stretch him out in a good strong pine box, out of reach of the swarm of Levys that have been loosed on the farm, to direct him, his wife and his children. What Linton will never understand, even if he lives to be eighty, is how a loan of twelve hundred dollars at legal interest can have made such a difference in his fortunes.

 

*    *    *

 

Linton and Hanly belong to the more substantial part of society. The damage done there is deadly, to be sure. But the Lintons and the Hanlys have some hope.

Under the title Bootlegging Blood Money, Isaac Don Levine gives an account of the workings of the Loan Shark among the poor masses of America. He cites the case of a man in Dallas, Texas, who paid $640 over a period of four years on a loan of $20, and still owes the principal. Another of a young clerk who paid ten dollars a month over a period of two years on a fifty dollar loan, and has not yet got rid of the loan shark. A woman who paid $194 in interest on an original loan of $5 and did not complain to the police until the usurer threatened to seize her furniture. Also the case of a youth of nineteen who “enmeshed by a loan shark before he had reached the age for making a legal contract, paid $148 on a $5 debt to an automobile finance company, which was able to extort 1000% interest from the victim with the aid of a justice of the peace and two constables.”

Most dramatic and noteworthy, however, is the case of David Law, a Tampa negro who borrowed $5 from a loan shark company, and was so hounded by the usurers that he killed one and dangerously wounded another and — in Florida where negro lynchings are still plentiful — was freed on the plea of the prosecuting attorney who held that, under the circumstances, the negro was fully justified in the shooting.

What measures cannot be justified against people who, for the advance of a small sum of money, tie up salaries, practice black-mail, sell-out and ruin estates, and even prey on the slender incomes of helpless war veterans!

 

*    *    *

 

We see the Jew, then, in business, as promoter, money-lender, salesman par excellence, the author and chief instigator of a system of credit by which a nation-wide usury rises like a Golem with a million hands on a million throats, to choke the honor and the freedom-of-movement of a hard-working people. These Levys who make money simply by lending it shrewdly at tremendous heart-eating interest, it is not in their miserable souls to bring anything into existence, nor is it in their hearts to sustain the life of those bright beautiful things which have been brought into the world of life by others. They know only the great bargain by means of which they make themselves the masters of the things manlier men than themselves have dreamed out.

 

 

—————————————————————-

 

Go to > Jews Must Live Part 1 – PROLOGUE: THE GENESIS OF JEW-HATRED

Go to > Jews Must Live Part 2 – THE JEW-HATRED OF GENESIS

Go to > Jews Must Live Part 3 – IS MONOTHEISM A PURELY JEWISH CONCEPTION?

Go to > Jews Must Live Part 4 – JEW-HATRED AS A NATURAL INSTINCT

Go to > Jews Must Live Part 5 – LEOLOM TICKACH: ALWAYS TAKE

Go to > Jews Must Live Part 6 – THE BRINGING-UP OF THE LITTLE JEW

Go to > Jews Must Live Part 7 – WHAT HAVE THE JEWS CONTRIBUTED TO AMERICAN CULTURE?

Go to > Jews Must Live Part 8 – THE JEW IN BUSINESS

Go to > Jews Must Live Part 9 – JUDAISM IS NOT A MISFORTUNE TO THE JEWS ALONE

Go to > Jews Must Live Part 10 – THE JEW AS A LAWYER

Go to > Jews Must Live Part 11 – THE JEW AS A PHYSICIAN

Go to > Jews Must Live Part 12 – THE JEW AND THE LAND

Go to > Jews Must Live Part 13 – THE LIFE AND DEATH OF WILLIAM FARO

Go to > Jews Must Live Part 14 – THE JEWS, THE THEATRE AND THE WOMAN MARKET

Go to > Jews Must Live Part 15 – THE RAPE OF LAKEWOOD, LONG BRANCH AND ATLANTIC CITY

Go to > Jews Must Live Part 16 – FAREWELL TO JUDAS

Go to > Jews Must Live Part 17 (last) – APPENDIX: DO JEWS EMIT A PECULIAR ODOR?

 

 

 

 

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