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Thus the Jew has at all times lived in States that have belonged to other races and within the organization of those States he had formed a State of his own, which is, however, hidden behind the mask of a 'religious community', as long as external circumstances do not make it advisable for this community to declare its true nature. As soon as the Jew feels himself sufficiently established in his position to be able to hold it without a disguise, he lifts the mask and suddenly appears in the character which so many did not formerly believe or wish to see: namely that of the Jew.
The life which the Jew lives as a parasite thriving on the substance of other nations and States has resulted in developing that specific character which Schopenhauer once described when he spoke of the Jew as 'The Great Master of Lies'. The kind of existence which he leads forces the Jew to the systematic use of falsehood, just as naturally as the inhabitants of northern climates are forced to wear warm clothes.
He can live among other nations and States only as long as he succeeds in persuading them that the Jews are not a distinct people but the representatives of a religious faith who thus constitute a 'religious community', though this be of a peculiar character.
As a matter of fact, however, this is the first of his great falsehoods.
He is obliged to conceal his own particular character and mode of life that he may be allowed to continue his existence as a parasite among the nations. The greater the intelligence of the individual Jew, the better will he succeed in deceiving others. His success in this line may even go so far that the people who grant him hospitality may be led to believe that the Jew among them is a genuine Frenchman, for instance, or Englishman or German or Italian, who just happens to belong to a religious denomination which is different from that prevailing in these countries. Especially in circles concerned with the executive administration of the State, where the officials generally have only a minimum of historical sense, the Jew is able to impose his infamous deception with comparative ease. In these circles independent thinking is considered a sin against the sacred rules according to which official promotion takes place. It is therefore not surprising that even to-day in the Bavarian government offices, for example, there is not the slightest suspicion that the Jews form a distinct nation themselves and are not merely the adherents of a ‘Confession', though one glance at the Press which belongs to the Jews ought to furnish sufficient evidence to the contrary even for those who possess only the smallest degree of intelligence. The Jewish Echo, however, is not an official gazette and therefore not authoritative in the eyes of those government potentates.
Jewry has always been a nation of a definite racial character and never differentiated merely by the fact of belonging to a certain religion. At a very early date, urged on by the desire to make their way in the world, the Jews began to cast about for a means whereby they might distract such attention as might prove inconvenient for them. What could be more effective and at the same time more above suspicion than to borrow and utilize the idea of the religious community? Here also everything is copied, or rather stolen; for the Jew could not possess any religious institution which had developed out of his own consciousness, seeing that he lacks every kind of idealism; which means that belief in a life beyond this terrestrial existence is foreign to him. In the Aryan mind no religion can ever be imagined unless it embodies the conviction that life in some form or other will continue after death. As a matter of fact, the Talmud is not a book that lays down principles according to which the individual should prepare for the life to come. It only furnishes rules for a practical and convenient life in this world.
The religious teaching of the Jews is principally a collection of instructions for maintaining the Jewish blood pure and for regulating intercourse between Jews and the rest of the world: that is to say, their relation with non-Jews. But the Jewish religious teaching is not concerned with moral problems. It is rather concerned with economic problems, and very petty ones at that. In regard to the moral value of the religious teaching of the Jews there exist and always have existed quite
