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(Kraft, die stets das Böse will und stets das Gute schafft¹). It is not through his help but in spite of his help that mankind makes any progress.

Since the Jew has never had a State which was based on territorial delimitations, and therefore never a civilization of his own, the idea arose that here we were dealing with a people who had to be considered as Nomads. That is a great and mischievous mistake. The true nomad does actually possess a definite delimited territory where he lives. It is merely that he does not cultivate it, as the settled farmer does, but that he lives on the products of his herds, with which he wanders over his domain. The natural reason for this mode of existence is to be found in the fact that the soil is not fertile and that it does not give the steady produce which makes a fixed abode possible. Outside of this natural cause, however, there is a more profound cause: namely, that no mechanical civilization is at hand to make up for the natural poverty of the region in question. There are territories where the Aryan can establish fixed settlements by means of the technical skill which he has developed in the course of more than a thousand years, even though these territories would otherwise have to be abandoned, unless the Aryan were willing to wander about them in nomadic fashion; but his technical tradition and his age-long experience of the use of technical means would probably make the nomadic life unbearable for him. We ought to remember that during the first period of American colonization numerous Aryans earned their daily livelihood as trappers and hunters, etc., frequently wandering about in large groups with their women and children, their mode of existence very much resembling that of ordinary nomads. The moment, however, that they grew more numerous and were able to accumulate larger resources, they cleared the land and drove out the aborigines, at the same time establishing settlements which rapidly increased all over the country.

The Aryan himself was probably at first a nomad and became a settler in the course of ages. But yet he was never of the Jewish kind. The Jew is not a nomad; for the nomad has already a definite attitude towards the concept of 'work', and this attitude served as the basis of a later cultural development, when the necessary intellectual conditions were at hand. There is a certain amount of idealism in the general attitude of the nomad, even though it be rather primitive. His whole character may, therefore, be foreign to Aryan feeling but it will never be repulsive. But not even the slightest trace of idealism exists in the Jewish character. The Jew has never been a nomad, but always a parasite, battening on the substance of others. If he occasionally abandoned regions where he had hitherto lived he did not do it voluntarily. He did it because from time to time he was driven out by people who were tired of having their hospitality abused by such guests. Jewish self-expansion is a parasitic phenomenon--since the Jew is always looking for new pastures for his race.

But this has nothing to do with nomadic life as such; because the Jew does not ever think of leaving a territory which he has once occupied. He sticks where he is with such tenacity that he can hardly be driven out even by superior physical force. He expands into new territories only when certain conditions for his existence are provided therein; but even then--unlike the nomad--he will not change his former abode. He is and remains a parasite, a sponger who, like a pernicious bacillus, spreads over wider and wider areas according as some favourable area attracts him. The effect produced by his presence is also like that of the vampire; for wherever he establishes himself the people who grant him hospitality are bound to be bled to death sooner or later.

¹ When Mephistopheles first appears to Faust, in the latter's study, Faust inquires: "What is thy name?" To which Mephistopheles replies: "A part of the Power which always wills the Bad and always works the Good." And when Faust asks him what is meant by this riddle and why he should call himself 'a part,' the gist of Mephistopheles' reply is that he is the Spirit of Negation and exists through opposition to the positive Truth and Order and Beauty which proceed from the never-ending creative energy of the Deity. In the Prologue to Faust the Lord declares that man's active nature would grow sluggish in working the good and that therefore he has to be aroused by the Spirit of Opposition. This Spirit wills the Bad, but of itself it can do nothing positive, and by its opposition always works the opposite of what it wills.