Page 113 - The Track Of The Jew Through The Ages - Alfred Rosenberg

Alfred Rosenberg

more often brought great calamity on them. Here a fundamental
observation is in order. The Jews, no matter into what kingdom
they may have entered, came as a self-enclosed people that nowhere
and never showed the least desire to get more closely involved with
the native people than was absolutely necessary for trading.
From the start, on account of a natural and highly developed
arrogance, they looked upon all peoples as inferior and it was out of
the question that the Jew would merge with the host providing him
hospitality. And then it is natural (leaving aside moral evaluation)
that he, where he was called to, or was able to creep into, eminent
positions, dealt in such a way as seemed best to his personal and
national requirements.
The interests of the country could coincide with those of
the Jews, in that case they were supported; if not, they were
abandoned. Anybody who has an idea of how tenaciously the Jews
held together in religion and politics, in spite of all the self-induced
persecutions, how they, moving from country to country, became
only more rigid and hard will not find it hard to understand that
these people, apart from very few exceptions naturally, were not
able to conceive of the idea of state citizenship and in general to
raise themselves to the disinterested concept of duty.
Even if in earlier ages Jewish policy was one limited to a
few nations, and not yet one encompassing the whole world, and if
it may not have been conducted so deliberately as today, the national
factor always stood, along with the purely personal, in the
foreground.
At first this activity was directed mostly against the people
hosting them and, as mentioned, only where the interests of the
Jews were promoted as well were services rendered to the country
in question. Johann Chrysostomus 182 already found himself
compelled to raise his voice: "These traitors, these worst of villains,
182
[Joannes Chrysostomus (ca.347-407) was Archbishop of Constantinople and
an early Church Father. His exegetical homilies on the Bible are classics of Christian
literature and his Divine Liturgy is still used by the Eastern Orthodox Church. His
eight homilies against Jews and Judaising Christians were collectively edited as
Adversus Judaeos (Against the Jews) by the Benedictine monk Bernard de
Montfaucon (1655-1741).]

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