INTRODUCTION
THOMAS DALTON
Given the situation in the world today, one can make a very good case that
the single most urgent problem facing humanity is what the Germans used to
call the Judenfrage—the Jewish Question. East or West, rich nation or poor,
urban or rural, white collar or blue…nothing seems to be more consequential
than this question. Regardless of social standing, regardless of age or gender,
regardless of education or training, people everywhere are profoundly affected
by the policies and actions of Jews around the world, and especially Jews
in the industrial West. Their personal wealth, their access to power, and their
roles in media and academia all combine with a broadly misanthropic outlook
to wreak havoc on the globe. Political strife (both domestic and international),
warfare, terrorism, economic gyrations, global pandemics, wealth
disparities, declines in physical and mental health, environmental degradation,
unrestrained technological development, cultural decline, crude materialism—
all these things have roots in Jewish power and Jewish action.
Nothing is more pressing than for people everywhere to address, and to
work to resolve, the Jewish Question.
But what, exactly, is the Jewish Question? In short, it is this: How
should society deal with the presence of a wealthy and powerful but malevolent,
manipulative, corrupting, debasing, and malicious Jewish minority?
Virtually every nation on Earth has its share of Jews—most well under 1%
of population, but in some cases, like the US, up to nearly 2%. Though numerically
small, Jews have hugely disproportionate wealth, and thus influence,
in every country in which they reside. They furthermore work, notoriously,
collectively in their own best interests; these interests are often at odds
with, and sometimes in direct opposition to, the interests of native peoples.
As has been demonstrated in countless studies over the centuries, Jews in
general strive for wealth and power, using this to secure yet more wealth and
power. Doing so often demands that they neglect, cheat, debase, sicken, or even kill non-Jews in their path. And as supreme misanthropes, Jews do so without compunction. The Jewish Question, then, can be rephrased as follows:
How should societies around the globe confront this most troublesome and pernicious minority?
The initial steps are fairly obvious. We must, first of all, treat the Jew-ish Question as a very real and a very serious matter. There can be no pussy-footing, no side-stepping, no polite maneuvers. The Jewish Question must be tackled head-on.
Second, the extent and degree of Jewish influence must be openly stated and discussed. Wealthy Jews must be ‘outed’ as Jews. Jewish politicians—or half-Jews, or those with Jewish spouses—must be outed as such. Jewish media personalities, Jewish academicians, and Jewish celebrities must be clearly and openly cited as Jews. This is particularly urgent in the industrial West, where Jews can otherwise move with relative invisibility among a majority White population.
Third, there must be open discussion and open debate on policies that benefit Jewish constituencies at the expense of Gentile masses. Eventually, it is hoped, such initial steps may lead to ac-tual policies for reigning in and constraining adverse Jewish influence, per-manently. Some such process is the long-term objective.
But perhaps even before all this, there is a preliminary step: Know your history. The legacy of malicious Jewish influence goes back literally millennia. At least since the time of ancient Greece, Jews were recognized as a dangerous, corrupt, degrading influence on society. This situation has been examined and documented by some of our greatest thinkers in history; my book Eternal Strangers summarizes and documents many of the more compelling statements. Classic writers had a litany of complaints: Jews were morally corrupt; they bore a “hatred of humanity”; they were master liars; they were swindlers; they were agitators and war-mongers; they were “superstitious”; they were enemies of Christianity; they were shameless manipulators; they were brute materialists; on and on.
The remarkable consistency of such complaints, across cultures and across eras, suggests that they are grounded in intrinsic Jewish qualities—qualities that certainly have a genetic basis.
For much of history, commentary on the Jewish Question was limited to brief remarks or passing comments. The relative handful of books dedicated to the topic were generally by Christian theologians of the Middle Ages or Renaissance, and thus relied heavily on theological disputations. While interesting, these studies are less relevant today; in the current world, we are less concerned with the theological inanities of Judaism than we are with secular Jewish traits, behaviors, and values.
Thus we see a shift in Jewish critiques from the beginning of the 1800s: complaints became less focused on religion and more on behavior and action. Thinkers around the world began to realize that it was not Judaism per se that was the problem, but rather the Jews themselves. This realization is the modern basis for discussions of the Jewish Question.
Thanks to pervasive Jewish influence in media and academia—a condition that has existed for well over 200 years in the West—readers are often unfamiliar with detailed critiques of the Jews. Many people, for example, have a vague impression that “Richard Wagner was an anti-Semite” but they have no idea what he actually said or wrote. Many suspect that there were longstanding references to Jews as financial manipulators or political corrup-tors or war agitators, but they have no idea where those ideas came from, nor what the basis might be for such claims.
Many know that the National Socialists were anti-Semitic in the extreme, but very few know the context from which Hitler’s and others’ ideas emerged. The few people who might be interested in details find it hard to locate full and unbiased translations of the relevant material, even on the Internet.Here in Volume Two, we present an additional 26 essays on the Jew-ish Question, reaching back to the earliest days of the Christian Fathers and running forward to the 1970s—hence a much broader time range than Volume One. And our diversity of perspectives is wider as well. We include here two works by women (Webster and Fry), two by Christians (Chrysostom and Agobard), and three by Jews (Marx, Weininger, and Mayer). We also specifically address the Holocaust, in the pieces by Reed, Beaty, McGinley, Rassinier, and Faurisson. When not limited by reasons of space, we have presented these essays in full. In each case, we offer honest and sympathetic translations in highly-readable modern American English. We have preserved as many of the original footnotes as possible and added a number of our own, to further illuminate the subjects at hand. The essays are once again presented here chronologically, so that the reader might get a better sense of the flow and progression of ideas over time.
If indeed the Jewish Question is the most pressing matter of our day, we hope that this selection will shed some badly needed light on the topic, and serve as a stimulus to action. It is in neither Gentile nor Jewish interests that corrupt Jews dominate society. All are well-served by carefully considering these issues, and by moving global society toward a more balanced and more just future.
