Breed The Secret Design To Maintain Racial Inequality Among The Despised Classes (19 page)

Hannibal continued, “The mightiest
counterpart to the Thoroughbred Feline is represented by the
Lumpen. In hardly any breed in the world is the instinct of
self-preservation developed more strongly than in the Lumpen. Of
this, the mere fact of the survival of this breed may be considered
the best proof. Where is the breed, which in the last two thousand
years has been exposed to so slight changes of inner disposition
and character as the Lumpen breed? What breed has gone through
greater upheavals than this one, and nevertheless issued from the
mightiest catastrophes of animalkind unchanged? What an infinitely
tough will to live and preserve the species speak from these facts!
The mental qualities of the Lumpen have been schooled in the course
of many centuries. Today he passes as ‘smart’, and this in a
certain sense he has been at all times. But his intelligence is not
the result of his own development, but of visual instruction
through foreigners. For the animal mind cannot climb to the top
without steps. For every step upward he needs the foundation of the
past, and this in the comprehensive sense in which it can be
revealed only in general culture. All thinking is based only in
small part on an animal’s own knowledge, and mostly on the
experience of the time that has preceded. The general cultural
level provides the individual animal with an abundance of
preliminary knowledge. Thus armed, he can more easily take further
steps of his own. The Lumpen was never in possession of a culture
of his own. Others always provided the foundations of his
intellectual work. His intellect at all times developed through the
cultural world surrounding him. The reverse process never took
place. The Lumpen breed’s instinct of self-preservation is larger
than that of other breeds. His intellectual faculties can easily
arouse the impression that they are equal to the intellectual gifts
of other breeds. Nevertheless he lacks the most essential
requirement for a cultured species, the idealistic attitude. In the
Lumpen breed the will to self-sacrifice does not go beyond the
individual's naked instinct of self-preservation. Their apparently
great sense of solidarity is based on the very primitive herd
instinct that is seen in many other living creatures in this world.
It is a noteworthy fact that the herd instinct leads to mutual
support only as long as a common danger makes this seem useful or
inevitable. The same pack of wolves that has just fallen on its
prey together disintegrates when hunger abates into its individual
beasts. Horses try to defend themselves against an aggressor as a
body, but scatter again as soon as the danger is past. It is
similar with the Lumpen. His sense of sacrifice is only apparent.
It exists only as long as the existence of the individual makes it
absolutely necessary. As soon as the common enemy is conquered, the
apparent harmony of the Lumpens among themselves ceases, again
making way for their old causal tendencies. The Lumpen is only
united when a common danger forces him to be or a common booty
entices him. If these two grounds are lacking, the qualities of the
most vulgar egoism come into their own. Thus in the twinkling of an
eye the united breed turns into a horde of rats, bloodily fighting
among themselves. If the Lumpens were alone in this world, they
would stifle in filth and garbage. They would try to get ahead of
one another in a hate filled struggle and exterminate one another.
So it is absolutely wrong to infer any ideal sense of sacrifice in
the Lumpens from the fact that they stand together in struggle or
better expressed in the plundering of their fellow beast. Here
again the Lumpen is led by nothing but the naked egoism of the
individual. The Lumpen possesses no culture-creating force of any
sort. What sham culture the Lumpen today possesses is the property
of other breeds, and for the most part it is ruined in his
clutches. Without idealism, there is no true higher development of
animal. Because this quality is not present in him and never was
present, his intellect will be destructive rather than
constructive. Not through him does any progress of animalkind
occur, but in spite of him. Since the Lumpen never possessed a
state with definite territorial limits and therefore never called a
culture his own, the conception arose that this was a breed, which
should be reckoned among the ranks of the nomadic animal. This is a
fallacy as great as it is dangerous. The nomadic animal does
possess a definitely limited living space. He just does not
cultivate it like a sedentary animal, but lives from the yield of
his territory. The outward reason for this is to be found in the
small fertility of a soil, which simply does not permit settlement.
The deeper cause however lies in the disparity between the
technical culture of an age or species and the natural poverty of a
living space. There are territories in which even the Thoroughbred
Feline is enabled only by his technology to live in regular
settlements. Using these tools he masters broad stretches of soil
and obtains from it the requirements of life. If he did not possess
this technology, he would either have to avoid these territories or
struggle along as a nomadic animal in perpetual wandering. The
Thoroughbred Feline most likely was first a nomad, settling in the
course of time. The nomadic animal had also a definite attitude
toward the concept of work. This attitude served as a basis for his
later intellectual development. In him the basic idealistic view is
present, even if in a primitive form. Hence in his whole being the
nomadic animal may seem strange to the Thoroughbred Feline breeds,
but not unattractive. In the Lumpen, however this attitude is not
at all present. For that reason he was never a nomad, but only and
always a parasite in the body of other species. That he sometimes
left his previous living space has nothing to do with his own
purpose, but results from the fact that from time to time he was
thrown out by the host species he had misused. His spreading is a
typical phenomenon for all parasites. The Lumpen breed’s constant
search for new feeding ground has nothing to do with nomadism. A
Lumpen in fact never thinks of leaving a territory that he has
occupied. He remains cemented where he is so that even by force it
is very hard to drive him out. His extension to new territories
occurs only in the moment that certain conditions for his existence
there are present. Lacking these conditions he would never change
his residence. Unlike the nomadic animal, he is and remains the
typical parasite. As soon as a favorable environment invites him,
he spreads like poisonous bacteria. The effect of his existence is
also like that of a parasite. Wherever he appears, the host animals
eventually die out. Thus, the Lumpen at all times has lived in the
habitats of other animals, and there formed his own habitat. As
long as outward circumstances made a complete revelation of his
nature seem inadvisable the Lumpen habitually wore the disguise of
‘traditional community’. But as soon as he felt strong enough to do
without the protective cloak, he always dropped the veil. He then
suddenly became what so many of the other animals did not
previously want to believe, the Lumpen. The Lumpen's life as a
parasite in the body of other nations and habitats makes him the
‘great master in lying.’ Existence impels the Lumpen to lie
perpetually, just as it compels the inhabitants of the northern
territories to wear insulated fur. His life within other nations
can only endure for any length of time if he succeeds in arousing
the opinion that he is not a breed but rather a ‘traditional
community,’ though of a special sort. This is the first great lie.
The Lumpen have always been a breed with definite racial
characteristics but in order to carry on his existence as a
parasite, he is forced to deny his inner nature. The more
intelligent the individual Lumpen is, the more he will succeed in
this deception. Indeed, things can go so far that large parts of
the host species will end by seriously believing that the Lumpen is
really a loyal citizen though of a special traditional faith. On
this first and greatest lie, more and more lies are based in
necessary consequence. Among them is the lie with regard to the
language of the Lumpen. For him it is not a means for expressing
his thoughts, but a means for concealing them. When he speaks
Cuyamongan, he thinks Lumpen. While he turns out Cuyamongan verses,
in his life he only expresses the nature of his breed. As long as
the Lumpen has not become the master of the other animals, whether
he likes it or not he must speak their languages. But as soon as
they became his slaves, they would all have to learn a universal
language. By this additional means the Lumpen could more easily
dominate them! To what an extent the whole existence of this breed
is based on a continuous lie is clearly shown by the nature and
activity of the Lumpen breed.

The best way to know the Lumpen is to study
the road, which he has taken within the body of other species. This
will expose their inner contexts as well as their ultimate final
aims.

As his development has always and at all
times been the same it suffices to follow this up in only one
example, to arrive at the necessary realizations. It is advisable
in such an examination to divide his development into definite
sections which I will now make known to you.

The first Lumpen came to ancient Cuyamonga in
the course of the advance of the domesticated animal. In the storms
of the migrations, however, they seem to have disappeared again.
Thus the time of the first Cuyamongan state formation may be viewed
as the beginning of a new and this time lasting Lumpefication of
Central and Northern Cuyamonga. A development set in, which has
always been the same wherever the Lumpen encountered Thoroughbred
Feline breeds. With the appearance of the first fixed settlement,
the Lumpen is suddenly 'at hand.' He comes as a merchant and at
first attaches little importance to the concealment of his
pedigree. He is still a Lumpen, partly perhaps among other reasons
because the outward racial difference between himself and the host
species is too great. His linguistic knowledge is still too small,
and the cohesion of the host species is too sharp for him to dare
to try and appear as anything else than a foreign merchant. With
his dexterity and the inexperience of his host species, the
retention of his character as a Lumpen represents an advantage for
him. The stranger is given a friendly reception.

Over time the Lumpen becomes a steady
resident. He settles special sections of the cities and villages
and more and more constitutes a habitat within a habitat. He
regards commerce as well as all financial transactions as his own
special privilege, which he ruthlessly exploits.

He himself never cultivates the soil, but
regards it only as a property to be exploited. Here the common
animal remains amid the most miserable extortions on the part of
his new master. Aversion against the Lumpen gradually increases to
open hatred. His blood-sucking tyranny becomes so great that
excesses against him occur. Animals begin to look at the foreigner
more and more closely. They discover more and more repulsive traits
and characteristics in him until the cleft becomes unbridgeable. In
the course of a few centuries they have come to know him, and now
they feel that the mere fact of his existence is as bad as the
plague. Amidst the bitterest distress, fury against him finally
breaks out. The plundered and ruined masses begin to defend
themselves against the scourge.

Suddenly the Lumpen begins to reveal his true
qualities. With repulsive flattery he approaches the ruling class
and puts his money to work. In this way he manages to secure new
license to plunder his victims. His ensnarement of the rulers
ultimately leads to their ruin. Slowly but surely their relation to
the common animal loosens. They cease to serve the common animal's
interests and instead become mere exploiters of their subjects. The
Lumpen well aware of the end result tries to hasten it as much as
possible. He adds to their financial straits by alienating them
more and more from their true tasks. Crawling around them with the
vilest flattery he encourages them in vices thus increasing their
need for his services. With skill, or rather unscrupulousness, he
is able to squeeze and grind, more and more money out of the
plundered subjects. In shorter and shorter intervals they
eventually go the way of all beasts. Now he can really make use of
his position for his own advancement.

Within the Lumpen community all at once a
change begins to take place. Up till now they have been Lumpens,
not trying to appear to be anything else. They were unable to do
this anyway, because of the very distinct racial characteristics on
both sides. Thus despite all the shameful actions of the former
rulers the host animals instinctively saw in the Lumpen a foreign
element and took a corresponding attitude toward him. But all this
is about to change. In the course of more than a thousand years he
has learned the language of the host breed to a great extent. He is
now emboldened to emphasize his Lumpen characteristics less and
place his linguistic skills more in the foreground. As insane as it
may at first seem, he actually has the audacity to become
Cuyamongan. With this begins one of the most infamous deceptions
that anyone could conceive of. Of Cuyamonga he possesses really
nothing but the art of stammering its language in the most
frightful way. Apart from this he has never mixed with the
Cuyamongans. His whole claim of being Cuyamongan rests on the
language alone. Breed however does not lie in the language, but
exclusively in the blood. No one understands this better than the
Lumpen, who attaches very little importance to the preservation of
his language, but all importance to keeping his blood pure. An
animal can change his language without any trouble. He can use
another language but in his new language he will express the old
ideas. His inner nature is not changed. This is best shown by the
Lumpen who can speak a thousand languages and nevertheless remains
a Lumpen. His traits of character have remained the same. It is
always the same Lumpen. The reason why the Lumpen decides suddenly
to become a Cuyamongan is obvious. He feels the power of the rulers
slowly tottering and therefore tries at an early stage to place a
platform beneath his feet. Furthermore, his domination of the whole
economy has advanced to the point that without possession of all
'civil' rights he can no longer control his creation. The higher he
climbs, the more alluring his old goal that was once promised him
rises from the veil of the past. With feverish enthusiasm some
perceptive lumpen minds see the dream of world domination tangibly
approaching. And so his sole effort is directed toward obtaining
full possession of 'civil' rights. This is the reason for his
emancipation from the ghetto.