The Victory of Judaism over Germanism

The Victory of Judaism over Germanism

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Viewed from a Nonreligious Point of View
Wilhelm Marr
Vae Victis!
Eighth Edition
Rudolph Costenoble
Copyright © 2009 Gerhard Rohringer
All rights reserved
Wilhelm Marr: Victory of Judaism over Germanism
Translation of Wilhelm Marr’s: Der Sieg des Judenthums über das Germanenthum (1879)
Table of Contents
Picture of the Author Wilhelm Marr…… p 1
Table of Contents…………………………. p 2
Foreword by the Translator …………… p 4
Preface by the Author…………………… p 6
Chapter 1 .………………………………… p 8
Chapter 2 ..………………………………… p 11
Chapter 3 .…………………………………. p 15
Chapter 4 .…………………………………. p 19
Chapter 5 .…………………………………. p 22
Chapter 6 .…………………………………. p 27
Chapter 7 .…………………………………. p 29
Epilogue …………………………………….. p 32
Endnotes …….……………………………… p 35
Translated from Wilhelm Marr, Der Sieg des Judenthums
über das Germanenthum, Bern, Costenoble, 8th Edition, 1879.
Wilhelm Marr: Victory of Judaism over Germanism
Translation of Wilhelm Marr’s: Der Sieg des Judenthums über das Germanenthum (1879)
Foreword by the Translator
In the following pages, the reader will find a translation of an often
mentioned but very hard to find pamphlet by Wilhelm Marr, a German
journalist and cultural historian from the late 19t h century with the title The
Victory of Judaism over Germanism (Sieg des Judenthums über das
Wilhelm Marr’s work is highly controversial. As a journalist, he became
known for his sharply critical attitude towards Judaism’s role in the
Western world. Today he is considered one of the most important
exponents of modern anti-Semitism. Just how important a role he may
have played is described in a book by Prof. Moshe Zimmermann of
Hebrew University of Jerusalem with the title Wilhelm Marr, the Patriarch
of Anti-Semitism.
In this book, M. Zimmermann devotes a long chapter to The Victory of
Judaism over Germanism. He describes Marr’s personal circumstances
at the time this work was created. While much space is devoted
to document the events surrounding its composition, Marr’s own
words receive little attention. Instead M. Zimmermann states “I will not
expand upon the content of this notorious essay here.” a)
A very brief exposition of some of the actual contents of Marr’s pamphlet
appears in an annotated anthology of modern Jewish history by Prof.
Paul Mendes-Flohr and Prof. J. Reinharz. It consists of the translation of
several paragraphs selected from chapter 5 of Marr’s pamphlet. b)
The absence of any comprehensive translation of this pamphlet confronts
the reader, who is interested in Marr’s own words, with a difficult
task. He must find a copy of the pamphlet and he must read it in the
original German. Finding a printed copy has been difficult. The Libraries
Worldwide Catalog (World Cat.) at the University of California’s
Melvyl library system lists only 29 copies worldwide. Only since the
advent of the world wide web an electronic copy of Marr’s pamphlet has
become available at
For these reasons I have translated the entire pamphlet and provided
annotations for names and concepts which may not be familiar to today’s
reader. This will enable the researcher to obtain a first hand impression
of Marr’s historical-cultural view of The Victory of Judaism over
a) M. Zimmermann, Wilhelm Marr, the Patriarch of Anti-Semitism, Oxford University
Press, 1986, p. 79.
b) Paul R. Mendes-Flohr and J. Reinharz, The Jew in the Modern World: A Documentary
History, Oxford University Press, 1995, pp. 331, 332.
Wilhelm Marr: Victory of Judaism over Germanism
It is a significant fact that Marr never recanted the views he expressed in
his pamphlet. However, he later expressed regret for having joined
and assisted a certain anti-Semitic movement which he came to recognize
as having just been a business, the “business of anti-Semitism”. Details
regarding Marr’s later view of his pamphlet and of the type of anti-
Semitism which he regretted joining after its publication, can be found in
the translation of Marr’s The Testament of an Antisemite prepared by
M. Zimmermann and included in his book as a separate chapter. c)
Also significant is, that in some of the secondary literature the present
pamphlet is quoted as the one in which Marr first coined the expression
anti-Semitism. That this is not so is easily verified, since the present pamphlet
does not contain this term
c.) M. Zimmermann, ibid., p. 133 to155, particularly pp. 137,138.
Translation of Wilhelm Marr’s: Der Sieg des Judenthums über das Germanenthum (1879)
What I intend to accomplish in this pamphlet is less of a polemic
against Judaism than it is a statement of facts regarding cultural history.
Whenever circumstances cause me to use controversial speech, this
can and must be understood as a “scream of pain” coming from the
Resigned pessimism flows from my pen.
Just think: “there always will be queer characters such as this
one”, but rest assured that nobody will be happier than I, should the
facts which I shall touch upon, be shown to be untrue.
Jews and Judaism have been attacked in literature innumerable
times. This however has almost always been done from the point of view
of our non-Jewish, inflated opinion of ourselves or may I say, in the
vainglorious style of retreat such as Gambetta’s1*). Our conceit has not
yet permitted us to admit that Israel 2 has become a world power of
the very first rank. We have managed to understand the Jews, but we
have failed to understand ourselves.
Under any circumstance this pamphlet will be able to claim originality.
Free of any and all religious bias it will allow you to look into the
mirror of historical-cultural facts and it will not be the fault of the
“pessimist” if what you view in this mirror are….slaves.
I wish two things for this pamphlet.
1.) That Jewish critics will not hush it up,
2.) that it will not be disposed of with the usual, smug
I shall announce, loudly and without any attempt to be ironic, that
Judaism has triumphed on a worldwide historical basis. I shall bring the
news of a lost battle and of the victory of the enemy and all of that I shall
do without offering excuses for the defeated army.
*) The translator will assist the reader by commenting upon proper names and possibly
unfamiliar concepts in the section “Endnotes”. Numerical superscripts refer to these
Wilhelm Marr: Victory of Judaism over Germanism
I would think that such candor deserves the privilege to be treated
with better than the usual, zealous journalistic twaddle.
W. M.
Translation of Wilhelm Marr’s: Der Sieg des Judenthums über das Germanenthum (1879)
When one people conquers another, one of the following two
things may happen. First it may be that the conquerer merges into the
culture of the conquered and thus loses his identity.
This fate for example befell the Tatars, who under Genghis Khan
conquered China and then turned into Chinese. The Lombards shared a
similar fate when their Germanism ended up to be italianized.
On the other hand, the conquerer may succeed to impress his
culture upon the conquered. This is what happened with the Anglo-
Saxon race in North America and Anglo influence in Central and South
America 3.
As far-reaching as these developments may be in their various
ramifications, they do pale in comparison with the cultural history of
Judaism. Here we are dealing with a completely new development.
An entire Semitic tribe is repeatedly and forcibly taken away from its
native country Palestine, led into captivity and finally “dispersed”.
Those who were taken into “Babylonian captivity” were let go,
since the Babylonians seemingly soon tired of their Judaic captives. The
majority returned to Palestine. The “bankers” and the wealthy stayed
in Babylon in spite of the ire and wrath of the elder Jewish prophets.
We now must point to the fact, that Jews from the very beginning,
wherever they appear in history, were hated by all people and that without
This was not a consequence of their religion, because the Jews of
antiquity, at least from what their prophets tell, knew perfectly well how to
join in the idolatry of other people, while “rigid Judaism” developed only
during the time after the destruction of Jerusalem.
The universal hostility against Jews had different roots. First is the
loathing Jews demonstrate for real work, second their codified enmity
against all non-Jews.
Anybody who has gone to the trouble to even superficially study the
Mosaic law of the Bible will admit that a people adhering in war and peace
to the codex of Moses will find it hard to elicit international sympathy. The
relationship between Jews and Jehovah was unimaginative, calloused,
purely contractual, businesslike and rigidly formalistic. In everyday life the
most practical realism imaginable prevailed and was of brazen solidity.
Even the Jehovah of the Old Testament was a rigid realist. He
acknowledged the existence of “other deities” and was motivated by his
hate for them.
Titus committed the most foolish act in all of world history, when, after
the destruction of Jerusalem, he dragged some of the Jews into Roman
Wilhelm Marr: Victory of Judaism over Germanism
captivity and forcibly dispersed the rest. At the time there happened to be
freedom of faith in Rome. It was said that “all Gods are welcome in Rome”.
But if people caused mischief in the name of deities which had found
“salve hospes” (safe haven) in Rome and attempted to ruin Roman temples
and committed other such mischief, then of course, the Romans reestablished
order. What caused the Jews to be hated in Rome as well, was
the exclusive attitude, combined with haggling and profiteering which they
had brought with them.
The Roman world of the day as well as all of classical antiquity was in
the throes of disintegration at the time the Jews were imported. Semitism
therefore encountered fertile ground for its realistic approach and already
in Constantine’s days the “new-Jews” (Christians) were the power behind
the money.
All the nations of antiquity, including the trading Phoenicians and
Carthaginians, did not think well of engaging in, what we now call agiotage,
profiteering and usury. If in the Middle Ages we encounter a “Mr.
Moneybag” he was a Jew. Jews were made use of but despised. This
attitude is similar to its modern form, in which traitors are met with
contempt while their treason may be welcome.
The abstract realism of Judaism had thus been forcibly imported into
western society by the Romans. Times and circumstances proved
favorable for Judaism’s development and proliferation. Judaism had turned
into the realistic helper in history and encountered a more fertile ground for
its indolent and speculative realism in the West than it ever possessed in
This, of course, provoked envy among the peoples of the West and
since the mob has always preferred to use religion as a cover for its ends,
so the spread of Christianity was accompanied by the spread of an
(apparent) religious hatred of Jews in the Occident.
How nonsensical the religious aspect of this hatred was becomes
obvious, when one considers the fact that Jews were to be held
responsible for the crucifixation of Christ; an event, known to have been
set in motion by Roman authorities which cowardly followed the clamor of
a mob in Jerusalem. This Jewish mob at the time of Christ had not done
any more or any less than any mob at any other time and among other
nations has done, is now doing and will do in the future. Today they shout
“hosannah” and tomorrow they will cry ”crucify ”. Human nature calls upon
providence and religion whenever a foolish act or some perfidy is about to
be committed. It is rare that there has not been mutual annihilation without
one side and the other calling upon the gods or our Lord and to importune
them with the honor of an alliance. And this is how God and religion had to
serve in each and every persecution of the Jews, while in reality these
events were nothing else but the struggle of nations and their response to
the very real Judaization of society, that is to a battle for survival.
Yes! If in reality during the Middle Ages some fanatical Jews had,
Translation of Wilhelm Marr’s: Der Sieg des Judenthums über das Germanenthum (1879)
during passover — “slaughtered Christian children”– and if such atrocious
events had actually taken place, something which has no demonstrable
basis in history, then these would represent abominations which are
nothing else but crimes and must not be used to justify general religious
hatred. The same applies regarding the obscenities uttered by certain
pietistic sects against Christianity.
I therefore unconditionally defend Jewry against any and all religious
persecution and think that it is hardly possible to express this more clearly
than I have done here.
On the other hand, I emphasize the following indisputable truth:
With the Jews, the Romans have forced a tribe upon the West, which
as its history shows, was thoroughly hated by all the peoples of the Orient.
Wilhelm Marr: Victory of Judaism over Germanism
So it is that the Jews did not come as conquerers with sword in hand.
The Romans “interned” them as political prisoners into the Occident
and they did this in a way that the Jews had the freedom to settle and that
in the cities their domicile was subject to control, that is, it was limited to
Nothing is more natural than the hatred the Jews must have felt for
those who enslaved them and abducted them from their homeland. Nothing
is more natural than that this hatred had to grow during the course of
oppression and persecution in the Occident over the span of almost two
thousand years. Nothing was more natural than the Jews becoming even
more spiteful during their banishment and quasi-captivity than they had
been in the Orient. Nothing is more natural than that they responded using
their inborn gifts of craftiness and cleverness by forming as “captives” a
state within a state, a society within a society. The Jewish “state within a
state” used guile to continue its war in the Occident, while it had used
deadly weapons against the peoples in the Orient, where it had been the
stronger party.
This simply was a natural right for the Jews. One must not expect
humility instead of defiance from the suppressed and certainly can’t expect
meekness from a people whose traditions do not know how to turn the
other cheek.
“An eye for an eye, a tooth for a tooth”, says Jehovism. If the practice
of strict martial law against such a people was justified after the great
political error had been made to forcibly introduce it into occidental
society, then the tough resistance offered by the Jews was equally
justified. By the 19th century the amazing toughness and endurance of the
Semites had made them the leading power within occidental society. As a
result, and that particularly in Germany, Jewry has not been assimilated
into Germanism, but Germanism has been absorbed into Judaism. This
development advanced to such an extent that the leading voices of German
patriotism, of the “Reichsfreundlichkeit”4, in our parliamentary and even
religious strife — are those of the Jews.
Right at the start of the Jewish dispersion into the Occident a
remarkable historical-cultural event occurred: the Jews established
themselves in the cities and showed themselves even less desiring to
engage in agriculture and colonization than they had shown in Palestine
and earlier in Egypt. One must not argue that in some countries Jews might
have been prohibited from acquiring land and property. Until deep into the
Middle Ages the Occident comprised much uncultivated land. There was no
reason to not “squat” on land and to lead a life such as had been led by the
cultural pioneers in the woods of North America. Then there was abundant
Translation of Wilhelm Marr’s: Der Sieg des Judenthums über das Germanenthum (1879)
unclaimed land in the Occident. It was however not claimed by the Jews,
because they lacked the vigor of the old Anglo-Saxons, who, expelled on
account of their faith, created states out of the wilderness in the Far West.
It was not axe and plough, but the tricks and the crafts of the practical
spirit of hagglers which were the weapons with which the Jews conquered
the Occident and created a New Palestine particularly in Germany.
And, why in Germany of all places?
Romanism, the old Caesarean Rome, had itself turned towards
political-cultural realism to such a degree, that the Jews faced a political
entity, which could only be fragmented by the idealism of Christianity. With
the introduction of the latter as the state religion, with the beginning of the
papacy, which had to maintain the juxtaposition of Christ and non-Christ in
order to monopolize the world, the Jewish freedom of action in Rome and
in Italy found itself to be limited. Jewry dispersed increasingly and
retreated before the religionist Christian fanaticism. It diffused en masse to
Spain and Portugal and into the Slavic countries, and then emigrated from
there in large numbers by way of Holland into Germany, all the while able
to continue with less hindrance in its socially undermining activity among
the Slavic barbarians. Next to Slavism, Germanism was least prepared to
face foreigners. A sense of German nationality, not to speak of German
national pride, did not exist in German lands. And it was exactly for this
reason that Judaism found it easier to extend its roots in Germany than in
other places.
But even here the special character of the foreigners from the Orient
caused offense. Within the agricultural Germanic lands the Semitic
craftiness and its practical business sense provoked a reaction against the
Jews. This foreign tribe and its opportunism contrasted too much with the
basic character of Germanism. Its rules, its articles of belief which allowed
to view all non-Jews as “unclean” * ) , provoked anger among the people,
while on the other hand the Jews permitted themselves to be used by
nobility in financial transactions carried out at the expense of the people.
Highly gifted, with great flair for activities like these, the Jews
dominated retail and wholesale trade as early as the Middle Ages and
outwitted the hard working common folk.
The common people realized that their own sense of ethics was not
shared by the Jews, because these, rather than striving for emancipation
*) In December of 1865 great commotion was caused among the Jewry of Pest 5 by the
accusation made by a man with the name of Schor, who was their leader in orthodox
prayer. Schor had accused the Chief Rabbi of Pest, Dr. Meisel, to have actually eaten from
the food offered at the emperor’s table when he had been invited to dine. An investigation
(!) revealed that the two invited Chief Rabbis had taken food from their plates, had been
busy (!) using knive and fork, but had not in reality eaten. At this juncture the Jewish
congregation removed Schor as their leader in prayer. — Such events cause one to
question with what justification a people which believes to be befouled when participating
at a Christian meal, a meal to which they were invited by their sovereign, may demand
Wilhelm Marr: Victory of Judaism over Germanism
equal status with Christians. ————- (Ghillany, Europäische Chronic III, 120.)
preferred to accumulate wealth. Where such accumulation was involved
they were ready to tolerate suffering. Openly suppressed from above, they
were able to take advantage of those below. The common folk had no
chance to grumble about being exploited by their nobles, an activity in
which the Jews acted as brokers. For this reason the people used religion
as pretext. “The crucifiers of Christ are to exploit us?” they cried. “Hepp!
Hepp!” 6.
For those at the top of society these occasional persecutions of Jews
were not unwelcome. They had the effect of keeping the Jews dependent,
willing to continue as brokers and not to think of demanding emancipation
for their people as brokerage fee.
There is no way to deny, that the abstract, money-oriented, haggling
mind of the Jews has contributed much to the flourishing of commerce and
industry in Germany. It is profits and not ideals which build a state and if
we liken profit to a person, then the means to an end are rarely pure and
noble. Despotic princes in constant struggle with a despotic and predatory
nobility, farmers which barely differed from black slaves except by the
color of their skin, a middle class which deep into the time of the crusades
was poorly developed and lacked self-assurance, that is what German
society was like, while in Italy, France and Spain culture flourished.
Into this confused, clumsy Germanic element penetrated a smooth,
crafty, pliable Jewry; with all of its gifts of realism, intellectually well
qualified as far as the gift of astuteness is concerned, to look down upon
the Germans and subduing the monarchical, knightly, lumbering German
by enabling him in his vices.
The Jew had no homeland. With each passing day he became more
estranged from his former native land and memories of it became merely
symbolic. Nature had denied him the gift to blend with other people, to
assimilate. He continued to reject their religion, and resisted their customs,
traditions and way of life. He was able to deceive his oppressors in
everything, but not in his desire to be a Jew and to remain one. His charter
was a lasting challenge of and manifestation against the “unclean” among
whom he lived. He was a typical foreigner to them and remained one until
today; and yes, his exclusive Judaism, as we shall demonstrate in what
follows, shows itself even more today after his emancipation, than it did in
earlier times.
We must therefore not be embarassed to admit that right “ab ovo”
(from the very beginning) an element had entered our Occidental society
which surpassed our ancestors by far in guile and astuteness and fought
with these weapons in the Occident, after the fire and sword of fanaticism
and hatred against other people in the Orient had been wrenched from its
hands. Ever since, Jewry has, using these weapons, continued its struggle
in the Occident against all that is not Jewish. It successfully resisted our
Translation of Wilhelm Marr’s: Der Sieg des Judenthums über das Germanenthum (1879)
own ideology and inoculated us from year to year with more of its own by
making the line separating right from wrong so elastic, that in the spheres
of trade and exchange the border is now found where brutal crime has its
beginning and non-sanctioned crime has been turned into habitual
practice. The mischievous remark that stock exchange brokers can be
divided into “white” and “black” Jews has a ring of truth to it.
All of this demonstrates merely that Germanism did not possess
sufficient spiritual endurance to protect itself from Judaization and so
Germany turned step by step into the new promised land for Semites which
came flooding here from Spain, Portugal and Poland to augment the
already resident Jewry.
This tribe, the Jews, possessed throughout its history by a theocratic
fervor not found among any other people and whose theocratic code of
behavior in war and peace was dreadful, transformed all of its destructive
potential into new forms and using these, vanquished the Occident, a
victory it could not achieve in the Orient using fire and sword.
Such a historical-cultural event is not a bubble which can be burst
with a cheap “Hepp, Hepp”. Such an event is of demonic appearance, in
spite of the “grotesque mask” it may show . This tribe, which drew laughter
in Caesarean Rome, spread covered with filth heavier than one can see on
them today in Russia and Poland, all over Europe. This tribe teased by the
educated, abused by the mob and persecuted by religious zealots, these
people became “brokers” to the rulers and exacted tribute as early as the
Middle Ages. Using the intelligence and flexibility with which it conducted
its practical business it exploited the masses, all the while maintaining its
theocratic-jehovistic rigidity and fanatically persecuting its own, humanely
thinking but unconventional Jews. And so these people conquered the
world with their Jewish soul!
This is not the power of the Jewish religious faith. The Jew has no
real religion, he has a business contract with Jehovah and pays his god
with statutes and formulations and in return is charged with the pleasant
task of exterminating all that is not Jewish. It is the powerful expression of
a conscious, characteristic realism which we must admit exists in Judaism
and which we encounter in its pathos and its satire. As far as the actual
modalities of business and trade are concerned, we Germans hardly differ
any more from the Jews; what we don’t have is the drive of the Semitic
people. On account of our tribal organization we shall never be able to
acquire such a drive and because cultural development knows no pause,
our outlook is none other than a time when we Germans will live as slaves
under the legal and political feudalism of Judaism.
Wilhelm Marr: Victory of Judaism over Germanism
One of our most respected citizens, one of our greatest thinkers, poets
and a sharp critical mind, — Gotthold Ephraim Lessing, demonstrated in
his drama “Nathan the Wise” 7, what fundamental error Germanism
committed, when it viewed or considered the Jewish question as only of
religious nature.
The 18th century in which Lessing lived, was the century of philosophical
emancipation from prejudices of all kinds, in particular from
religious ones. It is curious that in that great epoch English as well as
French “freethinkers” more or less rejected Judaism. The great deist
Voltaire took serious issue with the formalism of Judaism. He and Mylord
Bolingbrooke 8 in England did not hide their dislike of Jewish tribalism and
emphasized very clearly that the Jews could not lay claim to a true religion.
They treated Judaism as a spiritual matter of small import.
In Germany on the other hand, the great Lessing chose with “Nathan
the Wise” another, mistaken path. It is peculiar, that this obviously
mistaken approach of our immortal idol has encountered so little attention
in our age of erosive and merciless literary criticism.
The legend of the “three rings” is the most beautiful creation of poetic
composition from the age of tolerance. But who is the character whom Lessing
allows to speak this noble and exalting truth?
It is a Jewish “Rothschild” under sultan Saladin!
Was this choice essential for a drama of such noble purpose?
—– Might Nathan not rather have been a Jewish scholar or a Baruch Spinoza
speaking before his time? —- Where was the need to invoke the revolting
element of an agent of mammon?
And yet — adopting the poet’s frame of mind, for him Jew and solicitor
of money were subconsciously one and the same. One could not be
separated from the other and the poet felt this instinctively. Nathan
provides loans to finance the war against the crusaders. By doing so he is
financially taking the side of one of the three “rings”. He offers Saladin
money, — right after he told the wondrous story of these rings. Well — he
did it without charging interest, but after all he supports the one “ring”,
which is not even the one of Judaism. Though he also supports the
“templar”, the impartiality of the “Etre spréme” (Supreme Being) so
beautifully illustrated by the legend of the three rings, has now been
undermined by Nathan himself. Lessing could not in his subconscious self
overcome the identity of Jew and servant of mammon. If a Jew had to be
the protagonist of the drama, why then did Lessing not show him apart
from precious metal? In this way Lessing glorified an exceptional Jew, who
however, as a servant of money, was a real Jew. Nathan is an individual,
not a concept. He probably stands with his character above the Jew
Translation of Wilhelm Marr’s: Der Sieg des Judenthums über das Germanenthum (1879)
“Sheva” 9 in the drama by Richard Cumberland. The latter however is
portrayed more believably and lifelike; Sheva is taken from life, Nathan is
abstract, and enters the most lofty and most ideal poesy of humanism and
tolerance as a — banker.
The Jew Nathan would have represented “monotheism” if Lessing had
not portrayed him realistically as a servant of mammon.
This only proves, that even Lessing, against his will, has demonstrated
the identity of Jew and the power of money.
All the same, Lessing’s Nathan became the real forerunner for the idea
of Jewish emancipation among the Germans. German idealism was
captivated by the legend of the ring, but missed that Lessing’s Nathan
could only be — a character from a fable.
If Nathan had been a Christian, there might have been others and not
just Paul Lindau10, to commit the act of “literary tactlessness” by putting
Lessing on the dialectic dissection table.
It was a sign of the time. Truly: Jew and man of mammon were
inseparable even in the eyes of Lessing. The poet was unable to separate
the latter attribute of his hero from the former. Only in this way did Nathan
become a credible figure for the audience at large. And I don’t wish to
prove more with these statements, than that not even our great Lessing
was able to picture the “J ew” and “money” as separate. To anticipate
Spinoza would have been too much to expect for this drama; this truly
great Jewish non-Jew had been cursed by his own tribal associates — all
the way to attempted murderous assault! — Baruch Spinoza!
Philosophical messiah of the 17th century, “crucified” by the Jews, just
like the Jew Christ had been crucified by the Romans.
Baruch Spinoza! A fashionable Jewish example in the 19th century!
But woe to the German, who dares to show the Jewish masses who the
great Spinoza was and what he stood for!! How despicable is humanity!
How can any modern, run of the mill Jew pretend any enthusiasm for
With Lessing’s “Nathan” and Cumberland’s “Jew” the idea of Jewish
emancipation began to gain hold among the general public. The theater
became its forum and the final theatrical chapter in this endeavor became
Mosenthal’s Deborah11, in which Jewish suffering and Jewish fury were
shown in equal measure. After Lessing and the Jewish emancipation in
France at the time of the first revolution, German Jewish emancipation
developed a literature of its own.
Who can hold it against the Jews that they happily welcomed the revolutions
of 1789 and the one of 1848 and actively participated in them?
“Jews, Poles and writers” was the battle cry of the conservatives in 1848.
Well, of course, three suppressed factions! The happy and content do not
rise up in our world. It is understandable that the Jews were the loudest in
this bacchanalian freedom frenzy in the press. Who can fault them for it?
Finally it again needs to be emphasized, that philosophical selfdeception
Wilhelm Marr: Victory of Judaism over Germanism
had resulted in the view that the Jewish question was one of religious
freedom. In 1848 however Jewry had long ago gotten to the stage where
there was no longer a question of religious prejudice. Jewish “religion”
represented nothing else but the constitution of a people, forming a state
within a state and this secondary or counter-state demanded certain
material advantages for its members.
It was about political equality; because in civic life Jewry had in fact
long ago achieved a leading and dominating role; dominating to such an
extent that Christian states bestowed baronage upon Jewish bankers, even
though these Jewish barons could not be councilmen or hold similar office.
Nobody thought that the Jewish question might be a social-political
one. That with which one had deceived oneself for 1800 years, namely that
one was dealing with a question of religious freedom and conscience,
continued to be the subject of selfdeception and that is how the socialpolitical
inroads of Judaism into German society obtained their legal
An already de facto existing foreign rule was legally recognized. A
foreign rule, which to express it in commonplace terms, had gotten so far
as to have seized dictatorial control of the state’s financial system, that is
of the nervus rerum gerendarum (nerve center of business activity), and had
imbued it with the Jewish spirit of arranging and manipulating.
What Jewry had secured long ago, the domination of Jewish realism
at the expense of all idealism, was now not only to be safeguarded but
expanded beyond all bounds. To this end Jewry needed equal rights in
creating laws and administrating the very same state which it negated on
religious grounds.
This and nothing else is the core content of Jewish emancipation,
once all catchy phrases have been peeled away. Jewish foreign rule
entered the sphere of Germanic statecraft in an absolute way. I am using
repeatedly the word “foreign rule”. But is a people, which every year
repeats, among other things, the ritual, silly phrase: “See you next year in
Jerusalem!” not a foreign people? It bluntly affirms its foreign character,
not to speak of its customs and persistent tribal characteristics, which —
neither in spirit nor in substance — have, except in most exceptional and
rare instances, been assimilated — in an indistiguishable way — into
Germanism over a span of 1800 years. Can the Jews afford or really wish to
diminish the image of their own power by faking the attempt not to appear
as distinct aliens? The very “glory” of Judaism is precisely that it offered
the Occident a most victorious resistance over a span of 1800 years. All
other immigration into Germany (f.e. the French colonies) disappeared
without a trace within Germanism; Wends and Slavs disappeared in the
German element. The Semitic race, stronger and tougher has survived
them all. Truly! Were I a Jew, I would look upon this fact with my greatest
pride. No victor of antiquity or modern times can pride himself of such
spiritual, historical-cultural successes as the most humble Jewish peddlar
Translation of Wilhelm Marr’s: Der Sieg des Judenthums über das Germanenthum (1879)
(Schacherjude), who offers fabric from his cart at a streetcorner. — Without
a stroke of the sword, peacefully, in spite of political persecution over
centuries, Judaism is today the political-social dictator in Germany.
Wilhelm Marr: Victory of Judaism over Germanism
Dictator of Germany only?
In the land of thinkers and philosophers Jewish emancipation dates
from 1848. At the same time began the Thirty Years 12 war, openly carried
on by Jewry using the described armamentarium.
It was difficult to deny them these arms during a period of storm and
stress13 and after we had been more than half conquered over the
centuries by Jewish intelligence. Concerning elections, Jewry immediately
entered a statistical contract with us. To be Jewish helped to gain a
mandate with relative ease. In order to garner the Jewish vote, the parties,
when setting up lists of candidates, had to grant Jewry concessions and
this is what is going on to a greater or lesser extent until today.
Up to 1848 the Jews in Germany were predominantly of “democratic”
conviction, or at least pretended to be. Later on, Jewry split into
parliamentary parties, principally into “National Liberalism” because there
the spirit of Judaization, the concepts of utility and practicality, the lack of
principles had progressed the most. So far only the ultramontane14 party
has remained free of Judaization. Conservative ruling parties however are
teeming with Semitic elements because two thirds of our semiofficial
literature are represented by Jews.
The same goal, disintegration of the Germanic state for the benefit of
Jewish interests, is consistently pursued everywhere.
The daily press is predominantly in Jewish hands, which have
transformed journalism into an object of speculation and industrial
production, into a business with public opinion; critique of theater, of art in
general — is to three quarters in the hands of Jews. Writing about politics
and even religion is — in Jewish hands.
Let us think about it for a moment.
Once emancipation had been won, instinct demanded that it be
consolidated and reinforced. This could only be achieved by using the
press and unionism. Consequently Jewry flooded into both like high tide. It
acted like it was extraordinarily intellectual and free of bias. It went as far
as engaging in sarcastic irony of self; but while the highly gifted E. Dohm15
offered the most precious jokes about Israel in “Kladdaradatsch”, it turned
out that it was not advisable for a non-Jew to do the same. Using the word
“Knoblauch”16 sufficed to accuse us Teutons of being religious haters.
Well, at least my name protects me from such reproaches *).
*) Not being of any religious denomination has helped me but little. When at the beginning
of the sixties, upset about the consequences of Jewish emancipation, I fought in my
“Judenspiegel” (Hamburg, Otto Meissner) passionately but impartially against the
Judaizing of society, a gale against me arose, as though the band of Jericho had been
reenforced by a thousand trumpets. An attempt was made to push me out of “Journalism”
and even today I am unable to utter an independent…. (continued on bottom of next page.)
Translation of Wilhelm Marr’s: Der Sieg des Judenthums über das Germanenthum (1879)
From the very beginning of emancipation Judaism had been declared
a subject off-limits for us Germans.
After Jewish hustle and bustle had reduced journalism to a trivial but
commercially successful enterprise directed at the mob’s liking of gossip
and scandal, it had found the largest possible audience for its attempts at
Judaizing. Centuries of a factual predominance of Jewish realism had done
its preparatory work. Jewry dictated public opinion in the press.
But let us now look at the non plus ultra of arrogance of the Jewish
The “culture struggle”17 had begun. While we Germans had been
banned and outlawed by the press since 1848 if we considered as much as
criticism of anything Jewish, Jewry now involved itself in our religious and
cultural struggles with Ultramontanism and, it is hard to believe, even did
all the talking. While Jewry searched anxiously to find for its satirical
journals anything which they might ridicule as a “Jewish witch-hunt”, it
unleashed its torrents upon Ultramontanism. — Well! The latter opposed
Judaism in the battle for world domination! Here one may certainly not
speak of Judaic tactfulness, which in turn demands from us that we treat it
like delicate glass or like a Mimosa pudica.
And indeed, there were important newspapers, in which we Germans
were not even permitted to write about the “culture struggle” because, —
because we, in order to criticize the Roman fanaticism had called it an
emanation of the Jehovistic fervor of the Old Testament. In books (such as
by Johannes Scherr18) on the other hand Jewry could not stand in the way
of such political-cultural deductions and analyses; but in its newspapers it
even suppressed publications hostile to Ultramontanism, if Israel was
touched upon ever so slightly!!
Just try to comment upon Jewish rituals and statutes. You will find
that not even the Pope is more infallible and unimpeachable. To comment
upon their rituals is “hatred”, but if the Jew takes it upon himself to pronounce
the last word in our religious and state affairs, than it is quite a
different matter.
thought on any question whatsoever in the Judaized press. I was put down as a common
religious fanatic crying “Hepp-Hepp” even though every line in my “Judenspiegel” demonstrated
the opposite. I had stirred up a hornet’s nest.
But — let’s not speak of myself — where would Richard Wagner have been without the
assistance of the King of Bavaria? Has there ever lived an artist who was more the object
of attack by Jewry than Wagner? I am not referring to the musical experts who opposed
him, but of the pack of scribblers and theater hounds, who did not forgive him for his
views of Judaism, even if these might have been mistaken. And from among the very
same people in Israel, who had complained about the “lack of melody” in “Tannhäuser”
and “Lohengrin”, a crowd rendered homage to him in Bayreuth — yes in Bayreuth –, to
play even there the first violin, just as it is “the custom in Israel”, after Wagner had, in
spite of it all forged his way. — Even here there were two or three exceptions, Jews who
had from the start shown friendly sentiments for the master’s work, but it is the exception
which makes the rule.
Wilhelm Marr: Victory of Judaism over Germanism
Jewry is already calling “Vae Victis”, while we are in the midst of our
religious and political disputes.
At the beginning of the cultural struggle, I and several of my friends
attempted to take part in it by expressing views from a sophisticated,
historical-cultural point of view. In vain. We were only allowed to be heard,
provided we renounced the use of basic statements of fact and if we were,
ex abrupto, willing to be abusive of “clerics”. Not even under letters to the
editor did we enjoy hospitality in the Jewish press, even there, where there
might have been an opportunity to express opinions contrary to ours. And
this is the way Jewry has — monopolized — free expression of opinion in
the press.
It would be easy to hide our own impotence under cover of an
abundant verbiage of Jew hatred. We Germans have officially resigned in
favor of Judaism in 1848. Check for yourself: in all aspects of life the way
to one’s goal is subject to Jewish mediation. There is no “struggle for
existence” without Jewry collecting its commission. Ask yourself, reader,
whether I exaggerate!
This is the result of the Thirty Years war which Jewry has officially
staged against us since 1848 and which does not even offer us the hope for
a poor “Westphalian Peace”19.
Translation of Wilhelm Marr’s: Der Sieg des Judenthums über das Germanenthum (1879)
There is no standing still. It is forward or back!
Are there any signs that the Jewish twilight of gods is about to close
No, there are none.
The social and political dominance of Jewry as well as its religious
and ecclesiastic paternalism are still full of youthful vigor and ready to
achieve the Jehovist promise (“I shall deliver all the nations to thee, etc”).
A sudden reversal is impossible if only for the reason that the entire
social structure, formed by Judaization, would collapse and no concept
exists to take its place and turn it into reality.
Neither can we look to the “Christian” state for assistance. For the
Jews are the “most perfect” citizens of this modern Christian state, which
in turn perfectly matches their interests. They are — and this is said
without a hint of irony — the best and truest “Reichsfreunde” (Friends of
the German Reich), because this Reich is quite ready to advance them to
the highest office in the land.
May I direct a plea to my readers: please save this pamphlet of mine
and provide in your will that it be passed from generation to generation.
It is not a pretentious prophecy of mine, but a statement of my deepest
conviction that within less than four generations there will not be a single
office in the land, including the highest, which will not have been usurped
by the Jews.
Yes, through Jewry Germany will become a world power, an Occidental
Not through violent revolutions, but by the voice of the people itself,
just as soon as German society will have reached the apogee of social
bankruptcy, the apogee of helplessness towa rds which we are drifting.
Let us not reproach the Jews on this account.
Jewry has fought the Occident for 1800 years. It has conquered and
subjected it. We are the vanquished and it is quite in order that the victor
chants “Vae Victis!”.
Our Germanic element has shown itself to be impotent, to be powerless
vis-a-vis foreign domination in a historical-cultural context. This is a
fact, a bitter, inexorable fact. The state, the church, Catholicism, Protestantism,
credo and dogma, must bow before Jewish judgment in the daily
But this by far, is not all.
After Germanism, until then a straggler in the Jewish question, had
stepped up front to head it, there was no longer any stopping.
Wilhelm Marr: Victory of Judaism over Germanism
Gambetta*), Simon and Crémieux were the dictators in France in 1870-
1871 during the war and daily drove thousands upon thousands of
Frenchmen needlessly to death. After Sedan20 everybody believed peace
would come. Not so! Bismarck would have been able to handle the
phraseology of a Jules Favre 21, but the frivolous, miserable fanaticism of
action of the semitic gentlemen in Tours22 required more “Blood and Iron”.
Poor, Judaized France.
In England, a German hater, the Semite d’Israeli comme il faut, (as is
proper) keeps the question of war and peace in his “waistcoat pocket”.
Who really gained at the Congress of Berlin23 from the blood shed in
the Orient? Jewry did. The “Association israélite” was first in line. Rumania
was coerced to officially open floodgates to the corrosive influence of
Semitism. As far as Russia is concerned Jewry did not yet dare to make the
same demand. This is yet to come.
And in Germany, who carried off the prize of raw, material advantage?
Jewry, represented by a handful of Jewish bankers; Semitic brokers. We
Germans got the abstract, imaginary result — to be “Friends of the Reich”,
to console us with the “Reich of dreams”.
Who headed in numerically overwhelming fashion the horrid, socially
destructive “Gründerthum” 24 after the war? Jewry did.
Stop! Dear reader, don’t gnash your teeth in anger. You have no right
to. Foreign rule has been thrust upon us. 1800 years lasted the battle
against Jewish domination, which hardly ever strayed from its biblical
tradition. The Semitic people suffered unspeakably. You have abused it
rudely, but rarely did you fight it spiritually. Starting from modest
beginnings, it outgrew you, it corrupted society in all of its aspects,
squeezed all idealism out of it, occupies the most controlling influence in
trade and daily life, penetrates ever more into public office, controls the
theater, forms a social-political front and has left almost nothing for you,
except raw labor which it itself has always shunned; it has tranformed
talent into shiny virtuosity, pimpish advertising into the godess of public
opinion and — rules you today.
Or should Jewry not take advantage of its victory and triumph?
The German people could — because it had received permission from
‘Above’ 25 get rid of French foreign rule 1813 — 1814. Why has French
domination not understood how to have its interests taken to heart by
‘Above’ like Jewish domination has understood to accomplish this for
Of course, highminded individuals such as Schill, Dörnberg, Stein26
had been ostracized by Germanic monarchs, just as we might be
ostracized for merely ascertaining the facts regarding Judaization.
*) Today president of the National Assembly.
Translation of Wilhelm Marr’s: Der Sieg des Judenthums über das Germanenthum (1879)
Are we willing to sacrifice? Did we succeed in creating even a single,
anti-Jewish leaning paper, which manages to be politically neutral? — Are
not even our homemakers and similar associations under patronage of
Jewesses, who combine the agreeable with the profitable and corner a little
business on the side? Isn’t every nook and cranny of our life subject to the
flood of Judaism?
You rest yourself on Germanic bearhide. I marvel in admiration at this
Semitic people which put its heel onto the nape of our necks. I gather the
last remnant of my strength to die as peacefully as possible in Jewish
bondage, but as one who has not surrendered and is not willing to ask for
Can we deny historical facts?
We can’t!
The historical fact that Judaism has become the leading politicalsocial
great power of the 19 th century is clearly before our eyes. To de-
Judaize ourselves, for that we clearly lack physical and spiritual strength.
The raw, brute force but completely subconscious protest against the
actual Judaization was Social Democracy, which — acted with and for the
Jews, because Jewry had infiltrated its ranks as well. Just as the founder of
German Social Democracy, Lasalle, had been a Semite himself.
Why, therefore, should we now be surprised? We harbor a resilient,
tough, intelligent, foreign tribe among us, who knows how to take
advantage of every form of abstract reality. It is not the individual Jew, it is
Jewish spirit and Jewish awareness which have taken over the world. No
longer can we speak of a persecution of Jews, when the howls of German
persecution may be heard as soon as a non-Jew dares to rear his head.
These are all historical-cultural facts, so unique in their aspects, so
awesome, that it is impossible to dispute them using everyday polemics.
The proud Roman Empire has not been able to win such triumphs with all
the might of its arms, as has typical Semitism won in the Occident and
particularly in Germany.
Among all the European states only Russia is left to still resist the
frank foreign invasion. The most recent example of coming action against
this last bulwark was set by Jewry in the case of Rumania. As current
events and cirumstances indicate the final surrender of Russia is only a
question of time.
In this multifaceted, huge state Jewry will find the cardinal point which
it needs, to completely unhinge the Western world.
Jewish, resilient, fly-by-night attitude will plunge Russia into a
revolution like the world might never have seen before. Social nihilism and
abstract individualism will be conjured up in such a way, that the only half
civilized Czarist Empire will be unable to resist. The underdeveloped, still in
swaddling clothes living or already under Jewish influence corrupted
administration will offer a suitable handle. Just look at the multinational
Austria to see how solidly and irreversibly she is in Jewish hands today!! –
Wilhelm Marr: Victory of Judaism over Germanism
How and where might these partially primitive national elements in
Russia be more resistant than we Germans are and were, when the
exemplary well administrated and stalwart Prussia with its honest and
modest Hohenzollern, with its disciplined population has already been
breached by Jewry.
Are we not witnessing today that under the gentle and humane Czar
Alexander, who has abolished serfdom, it is — nihilism which flourishes?!
And Russia is to offer resistance against the social nihilism which
Jewry has imported into the Occident? —
This is impossible!
With Russia, Jewry will have captured the last strategic position from
which it has to fear a possible attack on its rear, but once it has paralyzed
Russia, its rear will be perfectly secure. After it has invaded Russia’s
offices and agencies the same way it did ours, then the collapse of our
Western society will begin in earnest openly and in Jewish fashion. The
“last hour” of doomed Europa will strike at the latest in 100 to 150 years,
since events develop more rapidly now, than they did in past centuries.
What Russia may expect from Judaism is clear. With exception of two
or three platonically neutral Jewish papers, the entire Jewish daily press
has frenziedly taken the side of Asia against Russia in the Russian-Turkish
war27. Neither the religious aspect of this war — as secondary in
importance as it may have been — nor — and this is the important point —
the historical-cultural idea, which stands above all diplomacy, the memory
of the centuries, even millenniums of struggle against Asia — not even the
hellenistic tradition, were able to convince the Jewish press to a adopt a
more sophisticated attitude.
Certainly! This press would have stood beside Russia, if a Lasker 28 or
Bamberger 29 had played politically the first fiddle on the shores of the river
Neva or if Jewry had financially been even more important in Russia than in
Turkey. But instead, a howling self-interest emerged from every anti-
Russian newspaper article.
Á la guerre come á la guerre (one must take things as they come) ! It was
a right for the Jews, because they are aliens and had been forced to wage
war against us, and with that I only state a fact — sine ira et studio. —
“Which side should I be on?” was and can be heard whenever Jews
consider partisanship; they are more “toujours en vedette” (always on the
lookout) than the entire Occident is.
Just as we fared in the question of the “culture struggle”, we also
fared in the Oriental question. Any opinion deviating from the Judaic
position found no space in the Jewish dailies, which had almost completely
taken sides for Jewish industrial interests. In the German press
earnestness and satire blindly took the side of a disintegrating, financially
in Jewish clutches languishing Turkey. Securities speculation determined
what public opinion should be.
In addition, Russia stumbled into the war without any spiritual
Translation of Wilhelm Marr’s: Der Sieg des Judenthums über das Germanenthum (1879)
preparation, without having sought even a shadow of public opinion for
herself and allowed the idea to take hold, that she was driven by a titillating
desire for conquest and not by its mission in the Orient. The thought that
implicitly the insolence of the great sea power England might be curbed
and that stating this idea would have yielded many friends for Russia, was
never expressed and so — England became the ally of Judaism.
It has always been a misfortune for the Slavs that they ignored the
spirit of Germanism and judged it solely on the basis of Jewish newspaper
reports. Good God, the German spirit is about to become a stranger even in
the German press. It will not even be ten years and one will not be able to
find a single journalist in all of Germany who has not been circumcised! At
most, clerks for hire will be found rendering service in the industry of the
Jewish press.
And even that will be quite in order, because “á la guerre comme á la
guerre” and prisoners of war must “dig trenches”.
I am not entitled to and this is hardly the place to criticize the interior
policies of Count Bismarck since 1866. Suffice it to say, that since then, His
Honor, the Count, is worshipped by Jewry like Constantine and that the
national, liberal Jewish “opposition” quite openly pushes for power which
the Count should grant it presently. I can’t say that this Jewish expectation
is ridiculous; the foundation of our interior politics have, since the war with
Austria 30 and even more so since the war with France been such, that the
boldest Jewish aspirations can’t be considered ridiculous.
How come! France had within the last 7 years one Jewish dictator and
one Jewish triumvirate, — England one Jewish premier, and Germany, the
social El Dorado of Jewry should not be capable to swim with the current?
— It would be rather laughable should Jewry reduce its expectations by
even half a tone.
If I as a German and one of the vanquished am not to criticize the
interior policies of Count Bismarck, then I would if I were a Jew say: “The
Count understands his era as no other statesman before him. He has the
clear historical-cultural insight that Germanism is bankrupt and in its last
gasps and he is casting about for elements with more vitality”.
How can men be of use to him, men like us, who can no longer be
“Reichsfreunde”, because we don’t have a “Reich” and don’t ask the Count
for more than approved space for a small and quiet community, which —
has not yet lost all ideals. —
Wilhelm Marr: Victory of Judaism over Germanism
The 1800 years war with Judaism is nearing its end. Let us admit openly
and without reserve: Germanism has suffered its Sedan. We have lost our
armies and must not fight on like Gambetta wanted to, we must not carry on
a war as franctireurs.
We have been vanquished in open battle.
Yes, in open battle; because Jewry has always shown its true face and
their little falsehood that we acted like religious fanatics when we offered
resistance, must be forgiven.
We are no longer a match for this foreign tribe.
Move on and don’t try to convince me otherwise! With the rude “Hepp,
Hepp” of the mob, with the pyre and other similar ruses nothing is
accomplished. We never worked on liberating ourselves spiritually from
unyielding Jewish realism. Intellectually we accomplished nothing because
we were too sluggish and to miserly to battle the Jewish speculative spirit
in the press. Don’t complain therefore about a “scandalpress” which is
bought, read and supported by your funds. Don’t be disdainful of yourself
if you see your image in a mirror. Stop to be loud-mouths when you are the
vanquished. The future and life belongs to Judaism, Germany is of the past
and will die.
This is the meaning of the historical-cultural development of our
German people. There is no way to fight this iron law of world order.
From the very beginning it was not a religious war, it was a battle for
survival against the foreign rule of Judaism, of whose character we only
now have become clearly aware.
It is too late. We have been so thoroughly submerged in Judaism, that
all of modern society would have to be put in question, if we wanted to
forcefully emerge again.
In addition, we lack allies which might assist us in the peaceful and
deliberate emancipation of Germanism; there are no allies among the
nobility, none among the statesmen and none even among the people
itself. The historical-cultural bankruptcy of the Occident and of Germanism
in particular appears to advance relentlessly. You may call it pessimism
which speaks through me. Yet, it is page for page the entire history of
culture which I adduce, which has lead us with demonic logic into
I repeat and believe that in these days of easy suspicions against
those of a different frame of mind, one can’t repeat often enough: I do not
harbor the least “hatred of Jews” and I do not hate the Jews for their
religion. I have no hatred based on national origin or race. No people can
be blamed for its special gifts. Events of world and culture history have
hurled Judaism into the Occident. The latter encountered a foreign element
in Judaism, just as it itself appeared alien to the newcomer. There started
Translation of Wilhelm Marr’s: Der Sieg des Judenthums über das Germanenthum (1879)
to be friction between the two people and in the process Judaism proved
stronger than the Occident and especially stronger than Germanism.
It would be a commendable task for a German scientist, provided he
can spare the time, to expand this short but penetrating study of mine into
a scientific work and to trace step by step the progress which Judaism has
made in historical-political respects in Germany. This might be a work
worthy of our greatest cultural historian, Johannes Scherr.
Now! — I admit that at one time I have fiercely polemicized against the
Jews, but I recognize my error. My polemic was in error, it came centuries
too late.*) — I do not harbor the least animosity towards “the Jews”,
provided they don’t harm me and if I harbor such hate, then of course only
to personal enemies. That I, just as so many other writers and other fellow
humans have suffered on account of the Judaization of my profession, is in
the nature of things. It is like war. How can I hate the soldier, whose bullet
happens to hit me? — Does one not offer one’s hand as victor as well as a
prisoner of war? Are we to be more barbaric than a soldier in war?
In my eyes it is an honest war which has been going on for 1800 years.
Over there and over here we did not want to admit this fact, because we
had been doctrinaire on both sides and never grasped the essence of this
historical-cultural battle.
The Jew, — I am speaking in general here!! — demonstrates quite
admirable attributes towards his own. Some — within his family for
example — allow for more intimacy than one finds among other people. He
may be kind and agreeable with us — superficially.
The fact of an awareness within him of belonging to “the chosen
people”, the fact that he hates us or views us as mere objects of
exploitation arises from the nature of his tribe and from his history in
antiquity. It is understandable that he does not regard us with kindness
given the reception he has received in the Occident. He would not or he
could not assimilate and so he had to fight. Following his first decisive
victory of 1848 he had to — whether he wanted to or not — pursue his
success further and must now attempt to ruin the Germanic, Occidental
world. The destructive mission of Judaism (which already existed in
antiquity) will only come to a halt once it has reached its culmination, that
is after Jewish Caesarism has been installed.
From which quarters may one expect resistance?
Certainly not from Germanism, because it lies in mortal agony.
Perhaps — but only conditionally so! — the Slavs may come to the
fore of the stage on which the great “tragic comedy” of world history is
being playing out.
*) Der Judenspiegel, Hamburg, O. Meissner, 5th Edition, 1863.
Wilhelm Marr: Victory of Judaism over Germanism
It is easier to provide an illustration of what our current generation will
likely have to experience. Because, provided not all indications fail us,
Jewry will have to face a final, desperate assault particularly by Germanism,
before it will achieve authoritarian dominance.
The “Jewish question” is of a political-social nature. The Judaization
of the Germanic world has created concepts and theories of individual
social “freedom” which can no longer be described as freedom but only as
insolence. Its practical consequences have become intolerable to even Judaized
The opposition against usury is the first, popular expression of the
coming clash.
One looks into an abyss of moral corruption, if one sees in the press
the daily more numerous offers for investment bargains, invitations
extended to people with a little capital to participate in “Lombard deals”31
guaranteed to yield 20 — 30% per month. Some of these “fund negotiators”
may be hidden agents of larger capitalists, others may be enticing lesser
capitalists to lead a comfortable life as “rentiers” by turning them into
leeches of poverty and misery. This is worse than “graft” because graft
exploits only the stupid, while usury, by satanically enticing third parties to
join, exploits poverty and misery.
In our parliaments, where the topic of usury is paraded about as of
burning importance, one can as usual, only hear — twaddle. The dogma of
“individual freedom”, which really stands for the impertinence and gall of
the most unbridled avarice, has become such a basic tenet of society, that
our valiant representatives — what a despicable picture they offer —
attempt to make an omelette without breaking the egg. Why! One might
also have to curb the unbridled manipulations of big industry and of big
capital and this is the reason why the question of usury remains without
practical response and does not advance beyond theoretical resolutions.
The doctrinarism of our Judaized society is an aid in getting around
the cliff of usury. The impoverished members of every layer of our society
remain victims of usury and of its corrupted German helpers, who with the
help of Jews would love to make 20 — 30% per month from the hardship
and misery of the poor! — (If, in the face of such official toleration, they
would at least not importune us to show respect for the “Christian”(!)
Germanic state! —).
“It may be possible, but it won’t work!” That will be the end of the parliamentary
filibuster regarding the problem of usury. —
In the meantime the cancer of usury spreads ever farther in society. —
The inner bitterness “against Jews” increases from hour to hour (exactly
as in the Middle Ages under similar, but less grandiose circumstances) and
an explosion is inevitable.
Translation of Wilhelm Marr’s: Der Sieg des Judenthums über das Germanenthum (1879)
One must also keep in mind that Count Bismarck with his custom and
tax initiatives has alienated the better part of his most faithful Jews, because
the golden International32 knows no fatherland, just as the black and
red Internationals don’t. The seven “meager years” which the German
Reich has had for us Germans since 1871, threaten Jewry now as well and
his Excellency will soon find out, how quickly in matters of money the patience
of his Semitic proteges will run short.
The German state is disintegrating in the most rapid fashion and once
the explosion which we foresee occurs, then the state will have no good
reason to protect the Jews from the “ardor civicum”. How so often before
in history, the violent “Hepp, Hepp” will become the safety valve for the
state. — Perhaps the time is not far away, when we the “Jew haters” par
excellence, will have to protect the Semitic aliens, who have vanquished
us, from the outrage of indignant popular passion.
Such a catastrophy lies ahead, because the indignation against the Judaization
of society is intensified by the fact that it can’t be ventilated in the
press without showing itself as a most abstruse religious hatred, such as it
surfaces in the ultramontane and generally in the reactionary press.
We have been silenced to such an extent, that we can’t, even in the
press, appeal to the human-ethical sentiment of the Jews. We may rail
against Rome and crack jokes about it. The same applies to Protestantism.
All of this is received with hospitality in the Judaized press. The cause of
humanitarianism vis-a-vis abstract individualism — must not be presented.
Germanic indolence, Germanic stinginess, convenient Teutonic disdainfulness
of expression are responsible that the agile and clever Israel
now decides, what one shall say and what not.
I ask of you, do not berate the Jews! You vote for their foreign rule in
your parliaments, you make them into legislators and judges, you elevate
them to become dictators of your state’s finances. You have turned the
press over to them, because you find brilliant frivolity more to your liking
than moral fortitude, — what is it that you rather want? The Jewish people
thrive because of their talents and you have been vanquished, as you
should have been and as you have deserved a thousandfold.
Neither must you say that “the Jews spoil the price”. They seize dizzyingly
large-scale industrial overproduction, sell at “rock-bottom prices”,
make money and use it in usury. Is this not entirely in “good order” and in
agreement with the dogma of “abstract individualism” which you have
accepted with enthusiasm from the hands of Judaism? —
We are so stuck in Judaization, that nothing will be able to save us
and that a violent anti-Jewish explosion will only delay, but not avert the
disintegration of Judaized society. You will no longer be able to halt the
great Jewish mission. Jewish Caesarism is only — and I repeat this from
deep inner conviction — a question of time. Only after this Caesarism has
reached its apogee may we perhaps be saved by a — — “nameless God”,
in whose honor the Caesarean Roman empire had built altars, in a semiWilhelm
Marr: Victory of Judaism over Germanism
ironical, semi-foreboding mood.
Translation of Wilhelm Marr’s: Der Sieg des Judenthums über das Germanenthum (1879)
I have come to the end of my draft of historical-cultural history.
Those of fair judgment will forgive the expression of pain, which I feel
when I face the Judaization of my fatherland and acknowledge at the same
time, that I have only adduced facts fairly and truthfully and not have
flattered the German people at the expense of Jewry.
Should I have offended “the Jews” by showing them as well where the
logic of Judaization has led us and still is about to lead us, let me say that I
had no choice. The victor can’t demand from the vanquished that he humbly
offer incense.
It is exclusively a historical-cultural process of friction which took
place beween two different tribes as I have described it. I should think that
this one time, the Jewish press ought to make an exception and without
loss of face treat a pamphlet, which is not to their liking, fairly.
I am aware that my journalist friends and I stand defenseless before
Jewry. We have no patronage among the nobility or the middle class. Our
German people are too Judaized to have the will for self-preservation.
It is therefore time to finally state sans phrase (without qualification) the
fact, that we are the vanquished and are now subservient.
I make this admission to definitively lift the fog of abstraction and
partisanship from the Jewish question. Yes, I am sure that I have said what
millions of Jews are quietly thinking.
World power belongs to Semitism.
Speak therefore openly as well, you Jews. Be open and sincere in your
thinking. You do have the power to do so! And we shall no longer
complain. No hypocrisy between us.
A world-historic “destiny”, that is what I would call it, has placed us
like gladiators into the arena of cultural history. The battle had to be fought
without hatred against the individual combatant, who was forced into the
role of attacker or defender. Tougher and more persistent than we, you
became victorious in this battle between people, which you fought without
the sword, while we massacred and burned you, but did not muster the
moral strength to tell you to live and deal among your own.
In our medieval mentality we thought we could “manipulate” you and
— we were “manipulated” instead.
May be that your realistic view of world and life is the true one. May be
that “destiny” intends to make us your helots. We are already on our way.
Possibly the spirit which you brought with you to the Occident and to which
high and low genuflects socially and politically, is the only true one which
will assure Germany hegemony forever.
An individual Teuton can’t answer these questions today with a yes or
a no. But you may look down upon us with justifiable pride.
Wilhelm Marr: Victory of Judaism over Germanism
Don’t dare to think of my words as irony! — I solemnly protest. I have
torn the veil from the semitic “image of Sais” 33 and I am firmly looking at
awesome “Isis” because I don’t deny her power. The unveiled image offers
no new message.
Admit, that no enemy has more decently, more approvingly treated
you than I have done, I who personally have lived a life full of reasons to
hate you, as so many, many among you know.
But one no longer hates, if one has become aware. “Beaucoup savoir,
c’est beaucoup pardonner” (to know much is to forgive much) says Voltaire
and I know that you are the victors.
Am I asking your “clemency”?
No, I am not!
I wish nothing of you, but respect for my convictions.
I may have erred. It might be that Semitism and Germanism will enter a
political-social peace. I just don’t believe in such a peace. I only believe
what I see: our social, political subjugation by you. But instead of
boastfully rattling the chains as is done by many, I admit that we have been
fettered “hand and foot”, “heart and soul” — from palace to hovel.
In place of the passion of battle I have adopted stoic resignation. If you
can’t help it, take it out on me the stoic and do it cheaply. But don’t speak
of religious or race hate. It is the sorrow of a subjugated people which
speaks through my writing, of a people which grieves under your reign just
as you have grieved under our reign, a reign which you have abolished
step by step with time.
The twilight of the gods has come upon us, you are the masters, we
are the slaves.
What is there left to us?
Are we to surrender to Rome?34 Are we to “go to Canossa”35 and put
all of our science at the disposal of the papacy? That would mean even
greater humiliation than Luther suffered in Worms36. Are we to ally us with
“fawning” Protestants and feign religious hatred on one side or the other?
That is out of the question as well.
The “liberal” daily press is also off-limits because you knew how to
monopolize it. Yes, holy freedom itself has become a Jewish monopoly!
Freedom has to adhere to political-social Jewish dogma.
And I think it is my duty to absolve even my publisher of any moral
responsibility for this pamphlet, for this pronouncement of resignation, to
save him from the vindictiveness of the Jewish victor.
“A voice in the desert” has been raised and has merely stated facts —
incontrovertible facts.
Let us accept the inescapable, since we can’t change it.
It’s name is:
Translation of Wilhelm Marr’s: Der Sieg des Judenthums über das Germanenthum (1879)
Finis Germaniae.
Wilhelm Marr: Victory of Judaism over Germanism
1 Gambetta, Léon (1838-1882) was a French politician whose call to continue military
action against Germany after France had lost the Franco-German war, fell on deaf ears. He
then retreated in disgust to Spain.
2 Israel: Marr is of course not referring to the state of Israel but uses this word as a synonym
for Judaism.
3 This statement regarding Anglo influence in Central- and South America is in error. Marr
was aware of the Spanish influence in this region since he had previously undertaken two
journeys to Central America. He described the first in the book Reise nach Central-
Amerika, (Journey to Central America). In this book he speaks of Spanish America and it
is therefore certain that Marr erred in proofreading, rather than in fact.
4 Marr uses terms such as “Reichsfreundlichkeit” (Friendship to the Reich) or “Reichsfreunde”
(Friends of the Reich) to designate a hypothetical, not formally existing group of
Germans in opposition to the “Reichsfeinde” (Enemies of the Reich), which were then a
well defined group of nations opposing the Reich. Jews were part of the “Reichsfeinde”.
5 Pest is one of the twin cities forming Budapest, capital of Hungary which was part of
6 “Hepp! Hepp!” was the battle cry of populist anti-Jewish riots, which occurred in many
Central European countries in the early 19th century. The meaning of these words is not
clear and has been interpreted in different ways.
7 “Nathan the Wise” is a famous literary work by the German dramatist Gotthold Ephraim
Lessing (1729-1781). It deals with the question which of the three great religions, Christianity,
Judaism and Islam is the true one. Nathan, a Jew, presents the parable of the three
rings in which a father leaves one ring to each of his three sons. Two of the rings are
copies of the one which bestows upon its wearer the gift to be loved by God and man. The
sons unable to decide which one of the three rings is the true one, quarrel with each
other and finally ask a judge for his decision. The judge tells them, that since each of
them received his ring from a loving father, each should believe that he is the wearer of
the true ring. The father, the judge tells them, loved all three of them and so they should
love each other. Lessing’s drama contains additional symbolism regarding the equality of
the three religions, an appreciation of which will require a reading of the drama.
8 Mylord Bolingbrooke: Marr refers to Henry St. John Bolingbroke (1678-1751), a politician
and then widely known philosopher deist who has the reputation of having been an anti-
Semite. (Deism refers to certain, unorthodox religious ideas, sometimes also referred to
as natural religion, in vogue during the age of enlightenment.)
9 Sheva is the Jewish protagonist in a play with the title “Jew” by the famous English
dramatist Richard Cumberland (1732-1811).
10 Lindau, Paul (1839–1919) was a German journalist, dramatist and novelist.
11 Deborah: Mosenthal, Salomon Hermann (1821-1877) was born and educated in
Germany and later pursued a career as dramatist in Austria. In “Deborah” he addressed
the problem of Jewish life within Christian society and of Jewish emancipation. The action
takes place among rustic protagonists living in a small Austrian farm village and Jewish
Translation of Wilhelm Marr’s: Der Sieg des Judenthums über das Germanenthum (1879)
immigrants, escaping prosecution elsewhere. The play Deborah was a great success
among Jewish and Christian audiences.
12 Thirty Years War is an anology used by Marr to describe the then current strife, which
had started 30 years earlier in 1848, for full Jewish participation in German political life.
The Thirty Years War of history took place between 1618 and 1648 and had, among others,
religious roots.
13 Storm and Stress (Sturm und Drang) was a prevalent movement in literature and
music in Germany in the later half of 18th century. It emphasized the emotional as
opposed to the rational component of artistic expression.
14 Ultramontane refers to Ultramontanism, a tendency to look beyond the Alps to Rome
and the papacy for guidance in political and spiritual matters.
15 Dohm, Friedrich Wilhelm Ernst (1819–1883), a converted Jew, was an important contributor
to a well known, satirical weekly, known as Kladderadatsch.
16 Knoblauch is the German word for garlic. It was used in a derogatory fashion to refer
to Jews, since these had the reputation to smell of garlic.
17 Culture struggle (Kulturkampf) refers to the heated political and ecclesiastical dispute
between Protestant and Catholic factions in Germany during Bismarck’s chancellorship.
18 Scherr, Johannes (1817–1886) was a German social democrat who on account of his
political activity was obliged to emigrate to Switzerland. There he became a successful
historian. An important work of his bears the title Deutsche Kultur- and Sittengeschichte
(History of German Culture and Customs).
19 The “Westphalian Peace” concluded the Thirty Years War (1618-1648). Here Marr is
again using his analogy to call the Jewish strife for political emancipation since 1848 a
Thirty Years War.
20 Sedan was the location of the decisive battle in 1870 during the Franco-German war of
1870-1871. After this battle the French emperor Napoleon III surrendered to the Germans.
21 Favre, Julius (1809-1880) was a French politician and staunch enemy of Germany in
the Franco-German war of 1870-1871.
22 Tours was the city in France where a provisional republican government was established
after the battle of Sedan. It continued the Franco-German war unsuccessfully and
with great sacrifice until France’s final surrender in early 1871. At its head stood Gambetta,
Simon and Crémieux.
23 The Congress of Berlin stood at the end of the Russian-Turkish war 1877-1878.
24 Gründerthum describes the time during the third quarter of the 19th century, when the
advent of large scale industry brought about revolutionary changes in society and in the
structure of cities.
25 ‘Above’ is the translator’s choice for Marr’s German word ‘Oben’ with the understanding
that it stands for authority and avoids to state who might be that authority.
26 Schill, Dörnberg, Stein were three German heroes in the resistance against the Napoleonic
occupation of Germany.
Wilhelm Marr: Victory of Judaism over Germanism
27 The Russian-Turkish war has been touched upon earlier in this pamphlet when the
Congress of Berlin was mentioned. One of the results of the Russian-Turkish war was the
liberation of Rumania, Bulgaria, Serbia and Montenegro from Ottoman rule.
28 Lasker, Eduard (1829-1884) was a German-Jewish politician who opposed Bismarck’s
29 Bamberger, Ludwig (1823-1829), a German-Jewish revolutionary in 1848, later became
a banker and finally a representative in the German Reichstag. He was a political
supporter of Bismarck until 1878, but later opposed him.
30 War with Austria refers to the Austrian-Prussian war of 1866 in which Prussia
31 Lombard deals (Lombardgeschäfte) describe the granting of short term credit secured
by easily marketable securities, such as precious metals or shares.
32 Golden, black and red International seem to refer to international associations of financial,
catholic and socialist interests.
33 The “Image of Sais“ (Das verschleierte Bild zu Sais) is a poem by Friedrich Schiller,
German poet (1759-1805). The poem describes a youth, who in search of truth travels to
Sais in Egypt. There he finds a giant veiled statue of the godess Isis who is the guardian of
truth. He is warned never to remove the veil, but is finally overcome by his desire to see
the statue and thus learn the truth. Upon removing the veil he falls lifeless before the
statue, then awakens not to speak of what he has seen, forfeits happiness forever and dies
an early death.
34 Rome: Marr refers to the ultramontane party, which is looking to the Pope for guidance
and leadership in political and spiritual affairs.
35 Canossa was a castle in Italy to which the German Emperor Henry IV had to travel in
1077 to beg forgiveness from his opponent Pope Gregory VII. Bismarck during the culture
struggle (see endnote 17) stated that Germany would not go to Canossa again.
36 Worms: Luther in 1521 had to appear before the German Diet (Reichstag) in Worms to
defend his theses which were inimical to the papacy. He did not recant his views.

Click to access Marr-Text-English.pdf

Published on June 23, 2011 at 7:37 pm  Leave a Comment  

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