Tag Archives: Holocaust

And Just another Footnote on Elie Wiesel’s Nobel Prize

INSTITUTE FOR HISTORICAL REVIEW
Elie Wiesel: One More Lie: 

http://www.ihr.org/jhr/v18/v18n3p28a_Faurisson.html

by Robert Faurisson

On February 7, 1996, Elie Wiesel, Nobel Peace Prize laureate and professor at Boston University, was awarded an honorary doctorate by Jules Verne University at Picardy, France. Reporting on the speech delivered by Wiesel on that occasion, the local newspaper (Le Courrier Picard, Feb. 9, 1996) informed readers:

One question the public was anxious be answered: “And what do you make of the emergence of revisionist and Holocaust denying tendencies?” Wiesel responded: “Those are [the work of] virulent and vicious anti-Semites, organized and well-financed. On the day I received the Nobel Prize there were hundreds in the street demonstrating against me. Never will I afford them the dignity of a debate. These are morally sick individuals. While I am able to fight against injustice, I have no idea how to go about fighting against ugliness.”

Here one can see Elie Wiesel’s typical phraseology, but his statement that “on the day I received the Nobel Prize there were hundreds in the street demonstrating against me” is something new, and constitutes yet one more lie by this “prominent false witness,” as I have called him, or “Shoah merchant” as Pierre Vidal-Naquet (in an interview with M. Folco, in Zéro, April 1987, p. 57) has called him.

As someone who was present in Oslo at the site of the award ceremony in December 1986, I am able to report that the number of protesters there was precisely zero. Three persons did show up to distribute a leaflet, printed in both Swedish and English, entitled “Elie Wiesel: A Prominent False Witness” [also available as an IHR leaflet]. All three of these persons were Frenchmen: Pierre Guillaume, Serge Thion and myself.

About the author:

Robert Faurisson is Europe’s foremost Holocaust revisionist scholar. Born in 1929, he was educated at the Paris Sorbonne, and served as a professor at the University of Lyon in France from 1974 until 1990. He was a specialist of text and document analysis. His writings on the Holocaust issue have appeared in several books and numerous scholarly articles, many of which have been published in this Journal. A four-volume collection of many of his revisionist writings, Écrits Révisionnistes (1974-1998), was published in 1999.

The Elie Wiesel item is a translation and adaptation of a piece originally written in February 1996, and published in Rivarol, March 15, 1996, p. 2. The item about Rossel and Lanzmann is adapted from a text originally written on June 25, 1999.

From The Journal of Historical Review, May-June 1999 (Vol. 18, No. 3), page 28.

News Item: Elie Wiesel, a tortured soul, has passed—May he Rest in Peace! But who was he, really, and what was his lasting contribution to world peace? Was it all a pack of propagandistic lies??? Well, maybe…. IF there is a single fact stated in Robert Faurisson’s article…. I beg of the reader to write a comment and point it out, together with documentation and evidence cited to source….

INSTITUTE FOR HISTORICAL REVIEW http://www.ihr.org/leaflets/wiesel.shtml
A Prominent False Witness: Elie Wiesel
By Robert Fourisson

Elie Wiesel won the Nobel Peace Prize in 1986. He is generally accepted as a witness to the Jewish “Holocaust,” and, more specifically, as a witness to the legendary Nazi extermination gas chambers. The Paris daily Le Monde emphasized at the time that Wiesel was awarded the Nobel Prize because: [1]

These last years have seen, in the name of so-called “historical revisionism,” the elaboration of theses, especially in France, questioning the existence of the Nazi gas chambers and, perhaps beyond that, of the genocide of the Jews itself.

But in what respect is Elie Wiesel a witness to the alleged gas chambers? By what right does he ask us to believe in that means of extermination? In an autobiographical book that supposedly describes his experiences at Auschwitz and Buchenwald, he nowhere mentions the gas chambers. [2] He does indeed say that the Germans executed Jews, but … by fire; by throwing them alive into flaming ditches, before the very eyes of the deportees! No less than that!

Here Wiesel the false witness had some bad luck. Forced to choose from among several Allied war propaganda lies, he chose to defend the fire lie instead of the boiling water, gassing, or electrocution lies. In 1956, when he published his testimony in Yiddish, the fire lie was still alive in certain circles. This lie is the origin of the term Holocaust. Today there is no longer a single historian who believes that Jews were burned alive. The myths of the boiling water and of electrocution have also disappeared. Only the gas remains.

The gassing lie was spread by the Americans. [3] The lie that Jews were killed by boiling water or steam (specifically at Treblinka) was spread by the Poles. [4] The electrocution lie was spread by the Soviets. [5]

The fire lie is of undetermined origin. It is in a sense as old as war propaganda or hate propaganda. In his memoir, Night, which is a version of his earlier Yiddish testimony, Wiesel reports that at Auschwitz there was one flaming ditch for the adults and another one for babies. He writes: [6]

Not far from us, flames were leaping from a ditch, gigantic flames. They were burning something. A lorry drew up at the pit and delivered its load — little children. Babies! Yes, I saw it — saw it with my own eyes … Those children in the flames. (Is it surprising that I could not sleep after that? Sleep has fled from my eyes.)

A little farther on there was another ditch with gigantic flames where the victims suffered “slow agony in the flames.” Wiesel’s column was led by the Germans to within “three steps” of the ditch, then to “two steps.” “Two steps from the pit we were ordered to turn to the left and made to go into a barracks.”

An exceptional witness himself, Wiesel assures us of his having met other exceptional witnesses. Regarding Babi Yar, a place in Ukraine where the Germans executed Soviet citizens, among them Jews, Wiesel wrote: [7]

Later, I learn from a witness that, for month after month, the ground never stopped trembling; and that, from time to time, geysers of blood spurted from it.

These words did not slip from their author in a moment of frenzy: first, he wrote them, then some unspecified number of times (but at least once) he had to reread them in the proofs; finally, his words were translated into various languages, as is everything this author writes.

That Wiesel personally survived, was, of course, the result of a miracle. He says that: [8]

In Buchenwald they sent 10,000 persons to their deaths each day. I was always in the last hundred near the gate. They stopped. Why?

In 1954 French scholar Germaine Tillion analyzed the “gratuitous lie” with regard to the German concentration camps. She wrote: [9]

Those persons [who gratuitously lie] are, to tell the truth, much more numerous than people generally suppose, and a subject like that of the concentration camp world — well designed, alas, to stimulate sado-masochistic imaginings — offered them an exceptional field of action. We have known numerous mentally damaged persons, half swindlers and half fools, who exploited an imaginary deportation; we have known others of them — authentic deportees — whose sick minds strove to go even beyond the monstrosities that they had seen or that people said had happened to them. There have been publishers to print some of their imaginings, and more or less official compilations to use them, but publishers and compilers are absolutely inexcusable, since the most elementary inquiry would have been enough to reveal the imposture.

Tillion lacked the courage to give examples and names. But that is usually the case. People agree that there are false gas chambers that tourists and pilgrims are encouraged to visit, but they do not tell us where. They agree that there are false “eyewitnesses,” but in general they name only Martin Gray, the well-known swindler, at whose request Max Gallo, with full knowledge of what he was doing, fabricated the bestseller For Those I Loved.

Jean-François Steiner is sometimes named as well. His bestselling novel Treblinka (1966) was presented as a work of which the accuracy of every detail was guaranteed by oral or written testimony. In reality it was a fabrication attributable, at least in part, to the novelist Gilles Perrault. [10] Marek Halter, for his part, published his La Mémoire d’Abraham in 1983; as he often does on radio, he talked there about his experiences in the Warsaw ghetto. However, if we are to believe an article by Nicolas Beau that is quite favorable to Halter, [11] little Marek, about three years old, and his mother left Warsaw not in 1941 but in October of 1939, before the establishment of the ghetto there by the Germans. Halter’s book is supposed to have been actually written by a ghost writer, Jean-Noël Gurgan.

Filip Müller is the author of Eyewitness Auschwitz: Three Years in the Gas Chambers, [12] which won the 1980 prize of the International League against Racism and Anti-Semitism (LICRA). This nauseous best-seller is actually the work of a German ghost writer, Helmut Freitag, who did not hesitate to engage in plagiarism. [13] The source of the plagiarism is Auschwitz: A Doctor’s Eyewitness Account, another best-seller made up out of whole cloth and attributed to Miklos Nyiszli. [14]

Thus a whole series of works presented as authentic documents turns out to be merely compilations attributable to various ghost writers: Max Gallo, Gilles Perrault, Jean-Noël Gurgan (?), and Helmut Freitag, among others.

We would like to know what Germaine Tillion thinks about Elie Wiesel today. With him the lie is certainly not gratuitous. Wiesel claims to be full of love for humanity. However, he does not refrain from an appeal to hatred. In his opinion: [15]

Every Jew, somewhere in his being, should set apart a zone of hate — healthy, virile hate — for what the German personifies and for what persists in the German. To do otherwise would be a betrayal of the dead.

At the beginning of 1986, 83 deputies of the German Bundestag took the initiative of proposing Wiesel for the Nobel Peace Prize. This would be, they said, “a great encouragement to all who are active in the process of reconciliation.” [16] That is what might be called “going from National Socialism to national masochism.”

Jimmy Carter needed a historian to preside over the President’s Commission on the Holocaust. As Dr. Arthur Butz said so well, he chose not a historian but a “histrion”: Elie Wiesel. Even the newspaper Le Monde, in the article mentioned above, was obliged to refer to the histrionic trait that certain persons deplore in Wiesel:

Naturally, even among those who approve of the struggle of this American Jewish writer, who was discovered by the Catholic François Mauriac, some reproach him for having too much of a tendency to change the Jewish sadness into “morbidity” or to become the high priest of a “planned management of the Holocaust.”

As Jewish writer Leon A. Jick has written: “The devastating barb, ‘There is no business like SHOAH-business’ is, sad to say, a recognizable truth.” [17]

Elie Wiesel issues alarmed and inflammatory appeals against Revisionist authors. He senses that things are getting out of hand. It is going to become more and more difficult for him to maintain the mad belief that the Jews were exterminated or were subjected to a policy of extermination, especially in so-called gas chambers. Serge Klarsfeld has admitted that real proofs of the existence of the gas chambers have still not yet been published. He promises proofs. [18]

On the scholarly plane, the gas chamber myth is finished. To tell the truth, that myth breathed its last breath several years ago at the Sorbonne colloquium in Paris (June 29-July 2, 1982), at which Raymond Aron and François Furet presided. What remains is to make this news known to the general public. However, for Elie Wiesel it is of the highest importance to conceal that news. Thus all the fuss in the media, which is going to increase: the more the journalists talk, the more the historians keep quiet.

But there are historians who dare to raise their voices against the lies and the hatred. That is the case with Michel de Boüard, wartime member of the Resistance, deportee to Mauthausen, member of the Committee for the History of the Second World War from 1945 to 1981, and a member of the Institut de France. In a poignant interview in 1986, he courageously acknowledged that in 1954 he had vouched for the existence of a gas chamber at Mauthausen where, it finally turns out, there never was one. [19]

The respect owed to the sufferings of all the victims of the Second World War, and, in particular, to the sufferings of the deportees, demands on the part of historians a return to the proven and time-honored methods of historical criticism.

Summary
Elie Wiesel passes for one of the most celebrated eyewitnesses to the alleged Holocaust. Yet in his supposedly autobiographical book Night, he makes no mention of gas chambers. He claims instead to have witnessed Jews being burned alive, a story now dismissed by all historians. Wiesel gives credence to the most absurd stories of other “eyewitnesses.” He spreads fantastic tales of 10,000 persons sent to their deaths each day in Buchenwald.

When Elie Wiesel and his father, as Auschwitz prisoners, had the choice of either leaving with their retreating German “executioners,” or remaining behind in the camp to await the Soviet “liberators,” the two decided to leave with their German captors.

It is time, in the name of truth and out of respect for the genuine sufferings of the victims of the Second World War, that historians return to the proven methods of historical criticism, and that the testimony of the Holocaust “eyewitnesses” be subjected to rigorous scrutiny rather than unquestioning acceptance.

Notes
Le Monde, October 17, 1986. Front page.
There is one single allusion, extremely vague and fleeting, on pages 78-79: Wiesel, who very much likes to have conversations with God, says to Him: “But these men here, whom You have betrayed, whom You have allowed to be tortured, butchered, gassed, burned, what do they do? They pray before you!” (Night, New York, Discus/Avon Books, 1969, p. 79). In his preface to that same book, François Mauriac mentioned “the gas chamber and the crematory” (p. 8). The four crucial pages of “testimony” by Elie Wiesel are reproduced in facsimile in: Pierre Guillaume, Droit et Histoire (La Vieille Taupe, 1986), pp. 147-150. In the German-language edition of Night (Die Nacht zu begraben, Elischa [Ullstein, 1962]), on 14 occasions the word “crematory” or “crematories” has been falsely given as “Gaskammer” (“gas chamber[s]”). In January of 1945, in anticipation of a Russian takeover, the Germans were evacuating Auschwitz. Elie Wiesel, a young teenager at the time, was hospitalized in Birkenau (the “extermination camp”) after surgery on an infected foot. His doctor had recommended two weeks of rest and good food but, before his foot healed, the Russian takeover became imminent. Hospital patients were considered unfit for the long trip to the camps in Germany and Elie thus could have remained at Birkenau to await the Russians. Although his father had permission to stay with him as a hospital patient or orderly, father and son talked it over and decided to move out with the Germans. (See Night, p. 93. See also D. Calder, The Sunday Sun [Toronto, Canada], May 31, 1987, p. C4.)
See the US War Refugee Board Report, German Extermination Camps: Auschwitz and Birkenau (Washington, DC), November 1944.
See Nuremberg document PS-3311 (USA-293). Published in the IMT “blue series,” Vol. 32, pp. 153-158.
See the report in Pravda, Feb. 2, 1945, p. 4, and the UP report in the Washington (DC) Daily News, Feb. 2, 1945, p. 2.
Night (Avon/Discus). See esp. pp. 41, 42, 43, 44, 79, 93.
Paroles d’étranger (Editions du Seuil, 1982), p. 86.
“Author, Teacher, Witness,” Time magazine, March 18, 1985, p. 79.
“Le Système concentrationnaire allemand [1940-1944],” Revue d’histoire de la Deuxième Guerre mondiale, July 1954, p. 18, n. 2.
Le Journal du Dimanche, March 30, 1985, p. 5.
Libération, Jan. 24, 1986, p. 19.
Published by Stein and Day (New York). Paperback edition of 1984. (xii + 180 pages.) With a foreword by Yehuda Bauer of the Institute of Contemporary Jewry, Hebrew University, Jerusalem.
Carlo Mattogno, Auschwitz: un caso di plagio, Parma (Italy): 1986. See also: C. Mattogno, “Auschwitz: A Case of Plagiarism,” The Journal of Historical Review, Spring 1990, pp. 5-24.
Paperback edition, 1961, and later, published by Fawcett Crest (New York).
Legends of Our Time (chapter 12: “Appointment with Hate”), New York: Schocken Books, 1982, p. 142, or, New York: Avon, 1968, pp. 177-178.
The Week in Germany (published in New York by the German government in Bonn), Jan. 31, 1986, p. 2.
“The Holocaust: Its Use and Abuse Within the American Public,” Yad Vashem Studies (Jerusalem), 1981, p. 316.
VSD, May 29, 1986, p. 37.
Ouest-France, August 2-3, 1986, p. 6.

About the Author
Robert Faurisson, born in 1929, has for years been regarded as Europe’s leading Holocaust revisionist scholar.

He was educated at the Paris Sorbonne, and served as associate professor at the University of Lyon in France from 1974 until 1990. He is a recognized specialist of text and document analysis. After years of private research and study, Dr. Faurisson first made public his skeptical views about the Holocaust extermination story in articles published in 1978 in the French daily Le Monde. His writings on the Holocaust issue have appeared in several books and numerous scholarly articles.

#2002
This item was originally issued, in French, in 1986. The first US publication in English by the Institute for Historical Review was in 1987 or 1988.

Jewish Holocaust Revisionism Grows: Paul Eisen, David Cole, Gilad Atzmon recognize the Significant Injustices at the End of World War II Inflicted on the German People and even their defeated leadership….

Paul Eisen 

Friday, 25 April 2014

The pictures! The pictures!
This piece by Mark Weber and posted by the IHR is about the German concentration camp of Bergen-Belsen.

No images are more emblematic of the Holocaust narrative than of the camp at Bergen-Belsen – or more accurately, of its liberation by the British in April 1945.

We’ve all seen the pictures – the naked, emaciated bodies being bull-dozed into open pits by cigarette-smoking British Tommies – and these pictures themselves have become emblematic of the Holocaust.

Yet Belsen never was an extermination camp. Well, there’s nothing noteworthy about that – nor was anywhere else. But what is noteworthy is that this fact is widely, even universally, accepted, even by mainstream Holocaust ‘historians’.

But still Belsen’s iconic Holocaust status persists. You can explain away till you’re blue in the face and still their heads will wave slowly from side to side in horrified wonder – the pictures! The pictures!

It all goes to show that the Holocaust is no longer history but,as Jewish theologian Marc Ellis said “is now theology”.

Ellis is wrong. He calls it theology because he believes in it (or more likely, he pretends to believe in it)

Wikipedia defines theology as “the systematic and rational study of concepts of God and of the nature of religious truths”. Augustine of Hippo defined the Latin equivalent, theologia, as “reasoning or discussion concerning the Deity” and Richard Hooker defined it as “the science of things divine”.

My favourite definition is “the study of the mind of God”

But whatever theology is or isn’t, the Holocaust is not and never was theology – it is ideology – and a pretty disgusting one at that.

Bergen-Belsen Camp: The Suppressed Story
By Mark Weber

Fifty years ago, on April 15, 1945, British troops liberated the Bergen-Belsen concentration camp. The anniversary was widely remembered in official ceremonies and in newspaper articles that, as the following essay shows, distort the camp’s true history.

Largely because of the circumstances of its liberation, the relatively unimportant German concentration camp of Bergen-Belsen has become — along with Dachau and Buchenwald — an international symbol of German barbarism.

The British troops who liberated the Belsen camp three weeks before the end of the war were shocked and disgusted by the many unburied corpses and dying inmates they found there. Horrific photos and films of the camp’s emaciated corpses and mortally sick inmates were quickly circulated around the globe. Within weeks the British military occupation newspaper proclaimed: “The story of that greatest of all exhibitions of ‘man’s inhumanity to man’ which was Belsen Concentration Camp is known throughout the world.” (note 1)

Ghastly images recorded by Allied photographers at Belsen in mid-April 1945 and widely reproduced ever since have greatly contributed to the camp’s reputation as a notorious extermination center. In fact, the dead of Bergen-Belsen were, above all, unfortunate victims of war and its turmoil, not deliberate policy. It can even be argued that they were as much victims of Allied as of German measures.

Plan of the Bergen-Belsen camp

The Bergen-Belsen camp was located near Hannover in northwestern Germany on the site of a former army camp for wounded prisoners of war. In 1943 it was established as an internment camp (Aufenthaltslager) for European Jews who were to be exchanged for German citizens held by the Allies.

More than 9,000 Jews with citizenship papers or passports from Latin American countries, entry visas for Palestine, or other documents making them eligible for emigration, arrived in late 1943 and 1944 from Poland, France, Holland and other parts of Europe. During the final months of the war, several groups of these “exchange Jews” were transported from Axis-occupied Europe. German authorities transferred several hundred to neutral Switzerland, and at least one group of 222 Jewish detainees was transferred from Belsen (by way of neutral Turkey) to British-controlled Palestine. /2

Until late 1944 conditions were generally better than in other concentration camps. Marika Frank Abrams, a Jewish woman from Hungary, was transferred from Auschwitz in 1944. Years later she recalled her arrival at Belsen: “… We were each given two blankets and a dish. There was running water and latrines. We were given food that was edible and didn’t have to stand for hours to be counted. The conditions were so superior to Auschwitz we felt we were practically in a sanitarium.” /3

Inmates normally received three meals a day. Coffee and bread were served in the morning and evening, with cheese and sausage as available. The main mid-day meal consisted of one liter of vegetable stew. Families lived together. Otherwise, men and women were housed in separate barracks. /4

Children were also held there. There were some 500 Jewish children in Belsen’s “No. 1 Women’s Camp” section when British forces arrived. /5

During the final months of the war, tens of thousands of Jews were evacuated to Belsen from Auschwitz and other eastern camps threatened by the advancing Soviets. Belsen became severely overcrowded as the number of inmates increased from 15,000 in December 1944 to 42,000 at the beginning of March 1945, and more than 50,000 a month later. /6

Many of these Jewish prisoners had chosen to be evacuated westwards with their German captors rather than remain in eastern camps to await liberation by Soviet forces. /7

So catastrophic had conditions become during the final months of the war that about a third of the prisoners evacuated to Belsen in February and March 1945 perished during the journey and were dead on arrival. /8

As order broke down across Europe during those chaotic final months, regular deliveries of food and medicine to the camp stopped. Foraging trucks were sent to scrounge up whatever supplies of bread, potatoes and turnips were available in nearby towns. /9
Epidemic

Disease was kept under control by routinely disinfecting all new arrivals. But in early February 1945 a large transport of Hungarian Jews was admitted while the disinfection facility was out of order. As a result, typhus broke out and quickly spread beyond control. /10

Commandant Josef Kramer quarantined the camp in an effort to save lives, but SS camp administration headquarters in Berlin insisted that Belsen be kept open to receive still more Jewish evacuees arriving from the East. The death rate soon rose to 400 a day. /11

The worst killer was typhus, but typhoid fever and dysentery also claimed many lives. Aggravating the situation was a policy during the final months of transferring already sick inmates from other camps to Belsen, which was then officially designated a sick or convalescence camp (Krankenlager). The sick women of Auschwitz, for example, were transferred to Belsen in three groups in November-December 1944. /12

When SS chief Heinrich Himmler learned of the typhus outbreak at Bergen-Belsen, he immediately issued an order to all appropriate officials requiring that “all medical means necessary to combat the epidemic should be employed … There can be no question of skimping either with doctors or medical supplies.” However, the general breakdown of order that prevailed on Germany by this time made it impossible to implement the command. /13
‘Belsen Worst’

Violette Fintz, a Jewish woman who had been deported from the island of Rhodes to Auschwitz in mid-1944, and then to Dachau and, finally, in early 1945, to Belsen, later compared conditions in the different camps: /14

Belsen was in the beginning bearable and we had bunks to sleep on, and a small ration of soup and bread. But as the camp got fuller, our group and many others were given a barracks to hold about seven hundred lying on the floor without blankets and without food or anything. It was a pitiful scene as the camp was attacked by lice and most of the people had typhus and cholera … Many people talk about Auschwitz — it was a horrible camp. But Belsen, no words can describe it … From my experience and suffering, Belsen was the worst.

Belsen’s most famous inmate was doubtless Anne Frank, who had been evacuated from Auschwitz in late October 1944. She succumbed to typhus in March 1945, three or four weeks before liberation.

Kramer Reports a ‘Catastrophe’

In a March 1, 1945, letter to Gruppenführer (General) Richard Glücks, head of the SS camp administration agency, Commandant Kramer reported in detail on the catastrophic situation in the Bergen-Belsen, and pleaded for help: /15

If I had sufficient sleeping accommodation at my disposal, then the accommodation of the detainees who have already arrived and of those still to come would appear more possible. In addition to this question a spotted fever and typhus epidemic has now begun, which increases in extent every day. The daily mortality rate, which was still in the region of 60-70 at the beginning of February, has in the meantime attained a daily average of 250-300 and will increase still further in view of the conditions which at present prevail.

Supply. When I took over the camp, winter supplies for 1500 internees had been indented for; some had been received, but the greater part had not been delivered. This failure was due not only to difficulties of transport, but also to the fact that practically nothing is available in this area and all must be brought from outside the area …

For the last four days there has been no delivery [of food] from Hannover owing to interrupted communications, and I shall be compelled, if this state of affairs prevails till the end of the week, to fetch bread also by means of truck from Hannover. The trucks allotted to the local unit are in no way adequate for this work, and I am compelled to ask for at least three to four trucks and five to six trailers. When I once have here a means of towing then I can send out the trailers into the surrounding area … The supply question must, without fail, be cleared up in the next few days. I ask you, Gruppenführer, for an allocation of transport …

State of Health. The incidence of disease is very high here in proportion to the number of detainees. When you interviewed me on Dec. 1, 1944, at Oranienburg, you told me that Bergen-Belsen was to serve as a sick camp for all concentration camps in north Germany. The number of sick has greatly increased, particularly on account of the transports of detainees that have arrived from the East in recent times — these transports have sometimes spent eight or fourteen days in open trucks …

The fight against spotted fever is made extremely difficult by the lack of means of disinfection. Due to constant use, the hot-air delousing machine is now in bad working order and sometimes fails for several days …

A catastrophe is taking place for which no one wishes to assume responsibility … Gruppenführer, I can assure you that from this end everything will be done to overcome the present crisis …

I am now asking you for your assistance as it lies in your power. In addition to the above-mentioned points I need here, before everything, accommodation facilities, beds, blankets, eating utensils — all for about 20,000 internees … I implore your help in overcoming this situation.

Mass grave at Belsen camp, shortly after its liberation by British troops. Photographs such as this are widely reproduced as proof of a German policy of extermination. Contrary to Allied propaganda claims of the time, and Holocaust allegations in recent decades, though, these unfortunate prisoners were victims of typhus and starvation that were indirect consequences of the war – not of any deliberate policy. At least 14,000 Jews died in the camp following the British takeover.

Under such terrible conditions, Kramer did everything in his power to reduce suffering and prevent death among the inmates, even appealing to the hard-pressed German army. “I don’t know what else to do,” he told high-ranking army officers. “I have reached the limit. Masses of people are dying. The drinking water supply has broken down. A trainload of food was destroyed by low-flying [Allied] war planes. Something must be done immediately.” /16

Working together with both Commandant Kramer and chief inmate representative Kuestermeier, Colonel Hanns Schmidt responded by arranging for the local volunteer fire department to provide water. He also saw to it that food supplies were brought to the camp from abandoned rail cars. Schmidt later recalled that Kramer “did not at all impress one as a criminal type. He acted like an upright and rather honorable man. Neither did he strike me as someone with a guilty conscience. He worked with great dedication to improve conditions in the camp. For example, he rounded up horse drawn vehicles to bring food to the camp from rail cars that had been shot up.” /17

“I was swamped,” Kramer later explained to incredulous British military interrogators: /18

The camp was not really inefficient before you [British and American forces] crossed the Rhine. There was running water, regular meals of a kind — I had to accept what food I was given for the camp and distribute it the best way I could. But then they suddenly began to send me trainloads of new prisoners from all over Germany. It was impossible to cope with them. I appealed for more staff, more food. I was told that this was impossible. I had to carry on with what I had.

Then as a last straw the Allies bombed the electric plant that pumped our water. Loads of food were unable to reach the camp because of the Allied fighters. Then things really got out of hand. During the last six weeks I have been helpless. I did not even have sufficient staff to bury the dead, let alone segregate the sick … I tried to get medicines and food for the prisoners and I failed. I was swamped. I may have been hated, but I was doing my duty.

Kramer’s clear conscience is also suggested by the fact that he made no effort to save his life by fleeing, but instead calmly awaited the approaching British forces, naively confident of decent treatment. “When Belsen Camp was eventually taken over by the Allies,” he later stated, “I was quite satisfied that I had done all I possibly could under the circumstances to remedy the conditions in the camp.” /19
Negotiated Transfer

As British forces approached Bergen-Belsen, German authorities sought to turn over the camp to the British so that it would not become a combat zone. After some negotiation, it was peacefully transferred, with an agreement that “both British and German troops will make every effort to avoid battle in the area.” /20

A revealing account of the circumstances under which the British took control appeared in a 1945 issue of The Journal of the American Medical Association: /21

By negotiations between British and German officers, British troops took over from the SS and the Wehrmacht the task of guarding the vast concentration camp at Belsen, a few miles northwest of Celle, which contains 60,000 prisoners, many of them political. This has been done because typhus is rampant in the camp and it is vital that no prisoners be released until the infection is checked. The advancing British agreed to refrain from bombing or shelling the area of the camp, and the Germans agreed to leave behind an armed guard which would be allowed to return to their own lines a week after the British arrival.

The story of the negotiations is curious. Two German officers presented themselves before the British outposts and explained that there were 9,000 sick in the camp and that all sanitation had failed. They proposed that the British should occupy the camp at once, as the responsibility was international in the interests of health. In return for the delay caused by the truce the Germans offered to surrender intact the bridges over the river Aller. After brief consideration the British senior officer rejected the German proposals, saying it was necessary that the British should occupy an area of ten kilometers round the camp in order to be sure of keeping their troops and lines of communication away from the disease. The British eventually took over the camp.
Brutal Mistreatment

On April 15, 1945, Belsen’s commanders turned over the camp to British troops, who lost no time mistreating the SS camp personnel. The Germans were beaten with rifle butts, kicked, and stabbed with bayonets. Most were shot or worked to death. /22

British journalist Alan Moorehead described the treatment of some of the camp personnel shortly after the takeover: /23

As we approached the cells of the SS guards, the [British] sergeant’s language become ferocious. “We had had an interrogation this morning,” the captain said. ‘I’m afraid they are not a pretty sight.’ … The sergeant unbolted the first door and … strode into the cell, jabbing a metal spike in front of him. “Get up,” he shouted. “Get up. Get up, you dirty bastards.” There were half a dozen men lying or half lying on the floor. One or two were able to pull themselves erect at once. The man nearest me, his shirt and face spattered with blood, made two attempts before he got on to his knees and then gradually on to his feet. He stood with his arms stretched out in front of him, trembling violently.

“Come on. Get up,” the sergeant shouted [in the next cell]. The man was lying in his blood on the floor, a massive figure with a heavy head and bedraggled beard … “Why don’t you kill me?” he whispered. “Why don’t you kill me? I can’t stand it any more.” The same phrases dribbled out of his lips over and over again. “He’s been saying that all morning, the dirty bastard,” the sergeant said.

Josef Kramer in British captivity. After a military trial, the former Bergen-Belsen Commandant was put to death.

Commandant Kramer, who was vilified in the British and American press as “The Beast of Belsen” and “The Monster of Belsen,” was put on trial and then executed, along with chief physician Dr. Fritz Klein and other camp officials. At his trial, Kramer’s defense attorney, Major T.C.M. Winwood, predicted: “When the curtain finally rings down on this stage Josef Kramer will, in my submission, stand forth not as ‘The Beast of Belsen’ but as ‘The Scapegoat of Belsen’.” /24

In an “act of revenge,” the British liberators expelled the residents of the nearby town of Bergen, and then permitted camp inmates to loot the houses and buildings. Much of the town was also set on fire. /25

Postwar Deaths

There were some 55,000 to 60,000 prisoners in Bergen-Belsen when the British took control of the camp. The new administrators proved no more capable of mastering the chaos than the Germans had been, and some 14,000 Jewish inmates died at Belsen in the months following the British takeover. /26

Although still occasionally referred to as an “extermination camp” or “mass murder” center, the truth about Bergen-Belsen has been quietly acknowledged by scholars. /27 In his 1978 survey of German history, University of Erlangen professor Helmut Diwald wrote of /28

… The notorious Bergen-Belsen concentration camp where 50,000 inmates were supposedly murdered. Actually, about 7,000 inmates died during the period when the camp existed, from 1943 to 1945. Most of them died in the final months of the war as a result of disease and malnutrition — consequences of the bombings that had completely disrupted normal deliveries of medical supplies and food. The British commander who took control of the camp after the capitulation testified that crimes on a large scale had not taken place at Bergen-Belsen.

Martin Broszat, Director of the Institute for Contemporary History in Munich, wrote in 1976: /29

… In Bergen-Belsen, for example, thousands of corpses of Jewish prisoners were found by British soldiers on the day of liberation, which gave the impression that this was one of the notorious extermination camps. Actually, many Jews in Bergen-Belsen as well as in the satellite camps of Dachau died in the last weeks before the end of the war as a result of the quickly improvised retransfers and evacuations of Jewish workers from the still existing ghettos, work camps and concentration camps in the East (Auschwitz) …

Dr. Russell Barton, an English physician who spent a month in Bergen-Belsen after the war with the British Army, has also explained the reasons for the catastrophic conditions found there: /30

Most people attributed the conditions of the inmates to deliberate intention on the part of the Germans in general and the camp administrators in particular. Inmates were eager to cite examples of brutality and neglect, and visiting journalists from different countries interpreted the situation according to the needs of propaganda at home.

For example, one newspaper emphasized the wickedness of the “German masters” by remarking that some of the 10,000 unburied dead were naked. In fact, when the dead were taken from a hut and left in the open for burial, other prisoners would take their clothing from them …

German medical officers told me that it had been increasingly difficult to transport food to the camp for some months. Anything that moved on the autobahns was likely to be bombed …

I was surprised to find records, going back for two or three years, of large quantities of food cooked daily for distribution. I became convinced, contrary to popular opinion, that there had never been a policy of deliberate starvation. This was confirmed by the large numbers of well-fed inmates. Why then were so many people suffering from malnutrition?… The major reasons for the state of Belsen were disease, gross overcrowding by central authority, lack of law and order within the huts, and inadequate supplies of food, water and drugs.

In trying to assess the causes of the conditions found in Belsen one must be alerted to the tremendous visual display, ripe for purposes of propaganda, that masses of starved corpses presented.
Gas Chamber Myths

Some former inmates and a few historians have claimed that Jews were put to death in gas chambers at Bergen-Belsen. For example, an “authoritative” work published shortly after the end of the war, A History of World War II, informed readers: “In Belsen, [Commandant] Kramer kept an orchestra to play him Viennese music while he watched children torn from their mothers to be burned alive. Gas chambers disposed of thousands of persons daily.” /31

A protest meeting in the Bergen-Belsen camp, September 1947.

For five years following the end of the war, British authorities maintained the camp as a “Displaced Persons” center. During this period it flourished as a major black market center. At this pro-Zionist gathering of 4,000 Jews, camp leader Joseph Rosensaft speaks against British policy in Palestine.

In Jews, God and History, Jewish historian Max Dimont wrote of gassings at Bergen-Belsen. /32 A semi-official work published in Poland in 1981 claimed that women and babies were “put to death in gas chambers” at Belsen. /33

In 1945 the Associated Press news agency reported: /34

In Lueneburg, Germany, a Jewish physician, testifying at the trial of 45 men and women for war crimes at the Belsen and Oswiecim [Auschwitz] concentration camps, said that 80,000 Jews, representing the entire ghetto of Lodz, Poland, had been gassed or burned to death in one night at the Belsen camp.

Five decades after the camp’s liberation, British army Captain Robert Daniell recalled seeing “the gas chambers” there. /35

Years after the war, Robert Spitz, a Hungarian Jew, remembered taking a shower at Belsen in February 1945: “… It was delightful. What I didn’t know then was that there were other showers in the same building where gas came out instead of water.” /36

Another former inmate, Moshe Peer, recalled a miraculous escape from death as an eleven-year-old in the camp. In a 1993 interview with a Canadian newspaper, the French-born Peer claimed that he “was sent to the [Belsen] camp gas chamber at least six times.” The newspaper account went on to relate: “Each time he survived, watching with horror as many of the women and children gassed with him collapsed and died. To this day, Peer doesn’t know how he was able to survive.” In an effort to explain the miracle, Peer mused: “Maybe children resist better, I don’t know.” (Although Peer claimed that “Bergen-Belsen was worse than Auschwitz,” he acknowledged that he and his younger brother and sister, who were deported to the camp in 1944, all somehow survived internment there.) /37

Such gas chamber tales are entirely fanciful. As early as 1960, historian Martin Broszat had publicly repudiated the Belsen gassing story. These days no reputable scholar supports it. /38
Exaggerated Death Estimates

Estimates of the number of people who died in Bergen-Belsen have ranged widely over the years. Many have been irresponsible exaggerations. Typical is a 1985 York Daily News report, which told readers that “probably 100,000 died at Bergen-Belsen.” /39 An official German government publication issued in 1990 declared that “more than 50,000 people had been murdered” in the Belsen camp under German control, and “an additional 13,000 died in the first weeks after liberation.” /40

Closer to the truth is the Encyclopaedia Judaica, which maintains that 37,000 perished in the camp before the British takeover, and another 14,000 afterwards. /41

Whatever the actual number of dead, Belsen’s victims were not “murdered,” and the camp was not an “extermination” center.
Black Market Center

From 1945 until 1950, when it was finally shut down, the British maintained Belsen as a camp for displaced European Jews. During this period it achieved new notoriety as a major European black market center. The “uncrowned king” of Belsen’s 10,000 Jews was Yossl (Josef) Rosensaft, who amassed tremendous profits from the illegal trading. Rosensaft had been interned in various camps, including Auschwitz, before arriving in Belsen in early April 1945. /42

British Lieutenant General Sir Frederick Morgan, chief of “displaced persons” operations in postwar Germany for the United Nations relief organization UNRRA recalled in his memoir that /43 under Zionist auspices there had been organized at Belsen a vast illegitimate trading organization with worldwide ramifications and dealing in a wide range of goods, principally precious metals and stones. A money market dealt with a wide range of currencies. Goods were being imported in cryptically marked containers consigned in UNRRA shipments to Jewish voluntary agencies …
Legacy

A kind of memorial center now draws many tourists annually to the camp site. Not surprisingly, Bergen’s 13,000 residents are not very pleased with their town’s infamous reputation. Citizens report being called “murderers” during visits to foreign countries. /44

In striking contrast to the widely-accepted image of Belsen, which is essentially a product of hateful wartime propaganda, is the suppressed, albeit grim, historical reality. In truth, the Bergen-Belsen story may be regarded as the Holocaust story in miniature.

 Notes

Walter Laqueur, The Terrible Secret: Suppression of the Truth about Hitler’s ‘Final Solution’ (Boston: Little Brown, 1980), p. 1.
Testimony of Commandant Kramer in: Raymond Phillips, ed., Trial of Josef Kramer and Forty-Four Others (The Belsen Trial) (London: William Hodge, 1949), p. 160; “Bergen-Belsen,” Encyclopaedia Judaica (New York and Jerusalem: Macmillan and Keter, 1971), Vol. 4, p. 610. According to this source, one group of 136 of these “exchange Jews” was deported from Belsen during the war to neutral Switzerland, and another group of 222 was transferred to Palestine.; According to an Israeli newspaper report, a group of 222 “exchange” Jews reportedly left Bergen-Belsen on June 29, 1944, and, by way of Istanbul, arrived in Palestine on July 10. (Israel Nachrichten, quoted in: D. National-Zeitung, Munich, Sept. 23, 1994, p. 5)
Sylvia Rothchild, ed., Voices from the Holocaust (New York: NAL, 1981), p. 190.
Josef Kramer statement (1945) in: R. Phillips, Trial of Josef Kramer and Forty-Four Others, pp. 731-737. This is also in: Arthur Butz, The Hoax of the Twentieth Century (Newport Beach: Institute for Historical Review, 1993), pp. 272-274.
R. Phillips, Trial of Josef Kramer and Forty-Four Others, pp. 19, 32, 33; Roman Hrabar, with Zofia Tokarz and J. E. Wilczur, The Fate of Polish Children During the Last War (Warsaw: Interpress, 1981), p. 76.
Encyclopaedia Judaica, Vol. 4, p. 610; Gedenkbuch: Opfer der Verfolgung der Juden unter der nationsozialistischen Gewaltherrschaft (Koblenz: Bundesarchiv, 1986; 2 vols.), pp. 1761-1762.
Testimony of Dr. Russell Barton, Feb. 7, 1985, in the first “Holocaust” trial of Ernst Zündel. Official trial transcript, pp. 2916-2917; See also Barton’s testimony during the second, 1988 Zündel trial in: Barbara Kulaszka, ed., Did Six Million Really Die? (Toronto: Samisdat, 1992), p. 175, and, Robert Lenski, The Holocaust on Trial: The Case of Ernst Zündel (Decatur, Ala.: Reporter Press, 1990), p. 159.
Testimony of Commandant Kramer in: R. Phillips, Trial of Josef Kramer and Forty-Four Others, p. 162.
Josef Kramer statement (1945) in: R. Phillips, ed., Trial of Josef Kramer and Forty-Four Others, pp. 731-737. Also in: A. Butz, The Hoax of the Twentieth Century, p. 274.
Derrick Sington, Belsen Uncovered (London: 1946), pp. 117-118. Quoted in: A. Butz, The Hoax of the Twentieth Century, pp. 34-35; Gerald Reitlinger, The Final Solution (London: Sphere Books, pb., 1971), p. 504 (note).
R. Phillips, ed., Trial of Josef Kramer and Forty-Four Others, pp. 152-153, 166-167, 734, 736; Tom Bower,Blind Eye to Murder (London: Granada, 1983), p. 224; Dr. Ernst von Briesen, “Was passierte in Bergen-Belsen wirklich?,” D. National-Zeitung (Munich), Jan. 13, 1984, pp. 4, 5, 8.
G.Reitlinger, The Final Solution, p. 497 (and 638, n. 23).
Andre Biss, A Million Jews to Save (New York: A.S. Barnes, 1975), pp. 242, 249-250; Felix Kersten, The Kersten Memoirs, 1940-1945 (New York: Macmillan, 1957), p. 276.
Martin Gilbert, The Holocaust (New York: Holt, Rinehart and Winston, 1986), pp. 722, 785-786.
R. Phillips, ed., Trial of Josef Kramer and Forty-Four Others, pp. 163-166.
Signed report by retired Colonel (Oberst a.D.) Hanns Schmidt to Kurt Mehner and Lt. Colonel Bechtold, Braunschweig, March 3, 1981. Photocopy in author’s possession.
Signed report by Hanns Schmidt to Kurt Mehner and Lt. Colonel Bechtold, March 3, 1981. Photocopy in author’s possession.
Essay by Alan Moorehead, “Belsen,” in: Cyril Connolly, ed., The Golden Horizon (London: Weidenfeld and Nicolson, 1953), pp. 109-110.
Josef Kramer statement (1945) in: R. Phillips, ed., Trial of Josef Kramer and Forty-Four Others, p. 737. Also quoted in: A. Butz, Hoax, p. 275; Essay by Alan Moorehead, “Belsen,” in: Cyril Connolly, ed., The Golden Horizon, pp. 109-110; Dr. Russell Barton, “Belsen,” History of the Second World War (Editor: Barrie Pitt, Copyright BPC publications, 1966), Part 109, 1975, p. 3025.
R. Phillips, ed., Trial of Josef Kramer and Forty-Four Others, pp. 396-397.
“Typhus Causes a Truce,” The Journal of the American Medical Association (Chicago), May 19, 1945, p. 220.
Leonard O. Mosley, Report from Germany (1945). Quoted in: Montgomery Belgion, Victor’s Justice (Regnery, 1949), p. 80 (and p. 81); Time magazine, April 29, 1985, p. 21; See also essay by A. Moorehead, “Belsen,” in: Cyril Connolly, ed., The Golden Horizon (London: 1953), pp. 105-106.
Essay by A. Moorehead, “Belsen,” in: Cyril Connolly, ed., The Golden Horizon, pp. 105-106.
R. Phillips, ed., Trial of Josef Kramer and Forty-Four Others, p. 156.
“Bergen-Belsen,” Der Spiegel (Hamburg), Nr. 30, 1985, pp. 71, 72.
“Holocaust,” Encyclopaedia Judaica, Vol. 8, p. 859; M. Gilbert, The Holocaust (1986), pp. 793-795; See also: R. Phillips, ed., Trial of Josef Kramer and Forty-Four Others, pp. 20, 46-47; According to a 1992 Associated Press report, more than 60,000 prisoners were held in Belsen camp when it was liberated. Then, “in the first five days of liberation, 14,000 prisoners died and another 14,000 perished in the following weeks.” Graham Heathcote, AP from Tostock, England, “2 hours changed me for the rest of my life,” Orlando Sentinel (Florida), Dec. 20, 1992, p. A 29, and, “Journey into hell,” The Spokesman-Review (Spokane, Washington), Dec. 20, 1992.
Time magazine, April 29, 1985, p. 21, referred to Belsen as a camp created for the “extermination” of “the Jewish people.”
Helmut Diwald, Geschichte der Deutschen (Frankfurt: Propyläen, first ed., 1978), pp. 164-165.
M. Broszat, “Zur Kritik der Publizistik des antisemitischen Rechtsextremismus,” Supplement B 19/76 of May 8, 1976, to the weekly newspaper Das Parlament (Bonn), p. 6. Revised from issue No. 2, 1976, of theVierteljahrshefte für Zeitgeschichte (Munich).
Dr. R. Barton, “Belsen,” History of the Second World War, Part 109, 1975, pp. 3025-3029; Barton confirmed this evaluation in testimony given in the 1985 and 1988 Toronto trials of German-Canadian publisher Ernst Zündel. On Barton’s testimony in the first, 1985 trial, see: “View of Belsen was propaganda, trial told,” The Globe and Mail(Toronto), Feb. 8, 1985, pp. M1, M5, and, “Disease killed Nazis’ prisoners, MD says,” Toronto Star, Feb. 8, 1985, p. A2; On Barton’s testimony in the second, 1988 Zündel trial, see: Barbara Kulaszka, ed., Did Six Million Really Die?, pp. 175-180, and, R. Lenski, The Holocaust on Trial (1990), pp. 157-160; Among his other positions after the war, Barton was superintendent and consultant psychiatrist at Severalls Hospital (Essex, England), and director of the Rochester Psychiatric Center (New York).
Francis Trevelyan Miller, Litt.D., LLD, A History of World War II (Philadelphia: John C. Winston Co., 1945), p. 868.
M. Dimont, Jews, God and History (New York: Signet/NAL, pb., 1962?), p. 383.
R. Hrabar, et al, The Fate of Polish Children During the Last War (Warsaw: 1981), p. 76.
The Associated Press News Annual: 1945, p. 404.
M. Holland, “The horrors of Belsen,” Sunday Herald Sun (Melbourne, Australia), Jan. 22, 1995, p. 93; M. Holland, “Man who uncovered the horror of Belsen,” Sunday Times (Perth, W. Australia), Feb. 5, 1995, p. 2.
S. Rothchild, ed., Voices From the Holocaust, p. 197.
K. Seidman, “Surviving the horror,” The Gazette (Montreal, Canada), August 5, 1993. Facsimile reprint in: The Journal of Historical Review, Nov.-Dec. 1993, p. 24.
Die Zeit (Hamburg), August 19, 1960, p. 16. (U.S. edition: August 26, 1960.) Facsimile and translation in The Journal of Historical Review, May-June 1993, p. 12.
“Bergen-Belsen,” Daily News (New York), April 20, 1985, p. 3.
“Ceremony Recalls Victims of Bergen-Belsen,” The Week in Germany (New York: German Information Center), April 27, 1990, p. 6; A figure of 50,000 is also given in Time magazine, April 29, 1985, p. 21; According to a stone memorial at the Belsen camp site, 30,000 Jews were “exterminated” there; A semi-official Polish account published in 1980 reported 48,000 Belsen “victims.” Czeslaw Pilichowski, No Time Limit for These Crimes (Warsaw: Interpress, 1980), pp. 154-155.
“Bergen-Belsen,” Encyclopaedia Judaica (1971), vol. 4, pp. 610-612; Colonel Schmidt, the German officer who worked to alleviate conditions in Belsen during the final weeks and also arranged for the camp’s surrender to the British, estimated that “altogether about 8,000 people” died in the camp. (This figure may, however, only include victims of the final chaotic weeks under German control.) Source: Signed report by Oberst a.D. Hanns Schmidt to Kurt Mehner and Lt. Colonel Bechtold, Braunschweig, March 3, 1981. (Cited above.) Photocopy in author’s possession.
L. Dawidowicz, “Belsen Remembered,” Commentary (New York: American Jewish Comm.), March 1966, pp. 84, 85; D. National-Zeitung (Munich), March 21, 1986, p. 4; M. Gilbert, The Holocaust, pp. 690, 793.
F. Morgan, Peace and War (London: Hodder and Stoughton, 1961), p. 259.
“Bergen-Belsen,” Der Spiegel, Nr. 30, 1985, pp. 71, 72.

Richard Wagner: the Founder of the Modern Theatre, Theatrical Style, and Godfather of Modern Love?

What a strange irony that the artistic creator of what is arguably the greatest music created by man in all of human history, the inventor of the modern stage and theatrical style, and the author of beautiful poetry and transformational tellings of ancient myth as Richard Wagner should be remembered by the world at large, as a matter of popular culture, for his anti-semitism.

And in relationship to that quote attributed to Hitler, “Whoever wishes to understand National Socialist Germany must know Wagner,” for which I still cannot find or verify a single time and place source, what an irony that the Man who dreamt of German Conquest and Domination of the World single-handedly, or as single-handedly as any ruler could, made inevitable the mass destruction of Germany and Austria, and yet is primarily remembered for his “destruction” of the Jews.

The term “Holocaust” is an ancient Greek term for “sacrifice by fire” or as the term is so often translated in the Bible, “a burnt offering.”  The Ancient Kings of Israel and Judah routinely sacrificed their own children as “burnt offerings”—this is a commonplace among the Western Semitic people, best documented archaeologically from the several decades of Harvard University excavations at Carthage in Tunisia (founded by the Phoenicians who sailed west from Tyre and Sidon in modern Lebanon, as closely related to the ancient Israelites as any people of the world could possibly have been).  Pits filed with burnt children sacrificial victims are among the most commonplace  “major ritual and ceremonial” finds at ancient Carthage.

The purpose of all human sacrifice is to generate new life.  It is well known that, early in his Chancellorship, Hitler urged the emigration of Jews to Palestine, and the Constitution of Palestine as a Jewish Homeland.  It is also well known that within 36 months and a fortnight of Hitler’s April 30, 1945 suicide in the Berlin Bunker, the State of Israel was announced by David Ben Gurion on May 14, 1948.  Furthermore, it is all but universally acknowledged that but for the “Holocaust”, Israel would most likely never have come into existence as a Jewish nation and homeland.  

So was Adolf Hitler really the extreme nemesis of the Jewish People of the World?  Or was Adolf Hitler really the Godfather of Israel, much as he was the Godfather of the United Nations and a single world in which nations (including, presumably, eventually, both Germany and Israel, as well as the United States, the United Kingdom, England, France, Spain, Italy, Scotland, and Ireland, are all to be abolished?

Nietzsche is famous for his axiom: what doesn’t kill us makes us stronger.  Did Hitler know or could he have envisioned that his actions would lead to the destruction of Germany?  His best generals all believed that this end was foreseeable.   So did Hitler know or could he have envisioned that on the barely cold ashes of Nazi Germany, Israel would be built?  

So who provided the greatest number of sacrificial lambs for the “burnt offering” or Holocaust offered to create the state of Israel?  Was it the Jewish Victims of Nazi Oppression, or was it the People of Germany who saw their world bombed and obliterated to smithereens?  How lost more lives?  Who gave more children?  Are these not legitimate questions for historical dialogue and research?

Wagner Bicentennial Symposium
Evil Genius:
Constructing Wagner as Moral Pariah, Part 2

wagner-013,016 words

Part 2 of 4

Wagner’s Racial Thinking

In addition to his concern about the baleful Jewish influence on German culture, Wagner, under the influence of Darwinism and the French racial theorist Arthur de Gobineau, became increasingly concerned about the fate of the White race generally. Wagner met Gobineau in Rome in 1876, and then again in Venice in 1880 when he read the French author’s bestselling An Essay on the Inequality of the Human Raceswhich had been published 25 years earlier.

Wagner thought that Gobineau had demonstrated in this famous essay that “we should have no History of Man at all, had there been no movements, creations, and achievements of the White man,” and was taken with his pessimistic notion that Western society was doomed because miscegenation would inevitably lead to the degeneration of the White race.

He nevertheless disagreed with Gobineau’s claim that this degeneration was unstoppable. In his essay “Hero-dom and Christianity,” Wagner writes that:“We cannot withhold our acknowledgment that the human family consists of irremediably disparate races, whereof the noblest well might rule the more ignoble, yet never raise them to their level by commixture, but simply sink to theirs.” The Jews, however, offered a unique exception to this general rule:

The Jew, on the contrary, is the most astounding instance of racial congruence ever offered by world history. Without a fatherland, a mother tongue midst every people’s land and tongue he finds himself again, in virtue of the unfailing instinct of his absolute and indelible idiosyncrasy: even commixture of blood does not hurt him; let Jew or Jewess intermarry with the most distinct of races, a Jew will always come to birth. [1] 

While accepting many of Gobineau’s basic premises, Wagner, in his 1881 essay about the German people entitled “Know Thyself” rejects the idea of complete Aryan superiority and writes about the “enormous disadvantage at which the German race . . . appears to stand against the Jewish.” Furthermore, when Gobineau stayed with the Wagners at Wahnfried for five weeks in 1881, their conversations were punctuated with frequent arguments. Cosima Wagner’s diary recounts one exchange in which Wagner “positively exploded in favor of Christianity as compared to racial theory.” Wagner proposed that a “true Christianity” could provide for the moral harmonization of all races, which could, in turn, help prevent the physical unification of the races, and thereby the degeneration of the White race through miscegenation: 

Incomparably fewer in individual numbers than the lower races, the ruin of the white races may be referred to their having been obliged to mix with them; whereby, as remarked already, they suffered more from the loss of their purity than the others could gain by the ennobling of their blood. . . . To us Equality is only thinkable as based upon a universal moral concord, such as we can but deem true Christianity elect to bring about.[2] 

Wagner had first developed the idea of a revolutionary new Christianity in the opera text Jesus of Nazareth (1849), which depicted Jesus as redeeming man from the materialism of the “Roman world . . . and still more, of that [Jewish] world subject to the Romans. . . . I saw the modern world of the present day as a prey to the worthlessness akin to that which surrounded Jesus.”[3] Wagner here drew heavily on Kant’s critique of Judaism. Enslaved to the Law, the Jews had rejected Jesus’ message of love; Jewish egoism and lovelessness had led Judas to betray him. The Jews had preferred “power, domination . . . [and] the loveless forces of property and law, symbolized by Judaism.”[4] Wagner’s hope for the emergence of a “new Christianity” to act as a bulwark against miscegenation and the degeneration of the White race has not transpired, although some Jewish commentators see it as having being realized in the ideology and practice of National Socialism.

For the Jewish music critic Larry Solomon, in Richard Wagner “all the racist historical models from Luther to Fichte, Feuerbach, Gobineau, Hegel, Schopenhauer, and Chamberlain, come to full maturity.”[5] Yet, despite the irate epithets routinely directed at Wagner, most of his assertions are objectively true — not least his many warnings about the dangers of the Jewish economic and cultural domination of Western nations. The evidence shows that the races are unequal intellectually and physically, and race mixingdoes lead (on average) to the cognitive decline of the more intelligent racial party to the admixture. It should also be noted that Wagner’s racial views were mainstream opinions at the time he expressed them — not least among the leading Jewish intellectuals I cited in my review of Jews & Race — Writings on Identity and Difference 1880–1940.[6]

Wagner’s views on the Jewish Question strongly paralleled those of the leading Zionist Theodor Herzl. Both Wagner and Herzl saw the Jews as a distinct and foreign group in Europe. Herzl saw anti-Semitism as “an understandable reaction to Jewish defects” brought about by the Jewish persecution of gentiles. Jews had, he claimed, been educated by Judaism to be “leeches” and possessed “frightful financial power.”[7] For Herzl, the Jews were a money worshipping people incapable of understanding any other motives than money. Kevin MacDonald notes in Separation and Its Discontents that Herzl argued that “a prime source of modern anti-Semitism was that emancipation had brought Jews into direct economic competition with the gentile middle classes. Anti-Semitism based on resource competition was rational.” Herzl “insisted that one could not expect a majority to ‘let itself be subjugated’ by formally scorned outsiders that they had just released from the ghetto.”[8] Pianist and conductor Daniel Barenboim notes that “Wagner’s conclusion about the Jewish problem was not only verbally similar to Herzl’s” but that “both Wagner and Herzl favored the emigration of the German Jews.”[9] Despite their convergence of opinion on the Jewish Question, Herzl avoided the opprobrium that was posthumously heaped on Wagner; intellectual consistency being the first casualty of Jewish ethnic warfare through the construction of culture.

Jewish Responses to Wagner’s Ideas

Basically ignoring whether Wagner’s views on Jewish influence on German art and culture had any validity, a long line of Jewish music writers and intellectuals have furiously attacked the composer for having expressed them. In his essay “Know Thyself” Wagner writes of the fierce backlash that followed his drawing “notice to the Jews’ inaptitude for taking a productive share in our Art,” which was “met by the utmost indignation of Jews alike and Germans; it became quite dangerous to breathe the word ‘Jew’ with a doubtful accent.”[10] Wagner was surprised by the hornet’s nest he had stirred up, and in a letter to Liszt noted that “I seem to have struck home with terrible force, which suits me purpose admirably, since that is precisely the sort of shock that I wanted to give them. For they will always remain our masters — that much is as certain as the fact that it is not our princes who are now our masters, but bankers and philistines.”[11]

Wagner’s critique of Jewish influence on German art and culture could not be dismissed as the ravings of an unintelligent and ignorant fool. Richard Wagner was, by common consent, one of the most brilliant human beings to have ever lived, and his views on the Jewish Question were cogent and rational. Accordingly, Jewish critics soon settled on the response of ascribing psychiatric disorders to Wagner, and this has been a stock approach ever since. As early as 1872 the German Jewish psychiatrist Theodor Puschmann, offered a psychological assessment of Wagner which was widely reported in the German press. He claimed that Wagner was suffering from “chronic megalomania, paranoia . . . and moral derangement.”[12] Cesare Lombroso, the famous nineteenth century Jewish Italian criminologist branded Wagner “a sexual psychopath.”[13]

In 1968 the Jewish writer Robert Gutman published a biography of Wagner (Richard Wagner: the Man, his Mind and his Music) in which he portrayed his subject as a racist, psychopathic, proto-Nazi monster. Gutman’s scholarship was questioned at the time, but this did not prevent his book from becoming a best-seller, and as one source notes: “An entire generation of students has been encouraged to accept Gutman’s caricature of Richard Wagner. Even intelligent people, who have either never read Wagner’s writings or tried to penetrate them and failed . . . have read Gutman’s book and accepted his opinions as facts.”[14] The long-time music critic for the New York Times, the Jewish Harold Schonberg, described Wagner in his Lives of the Great Composers as: “Amoral, hedonistic, selfish, virulently racist, arrogant, filled with gospels of the superman . . . and the superiority of the German race, he stands for all that is unpleasant in human character.”[15]

Another prominent refrain from Jewish commentators like Jacob Katz, the author of The Darker Side of Genius: Richard Wagner’s Anti-Semitism, is that Wagner’s concern about the Jewish influence on German culture stemmed from his morbid jealousy at all the brilliant Jews around him like Mendelssohn, Meyerbeer and Heine. Taking up this theme, the music writer David Goldman insists that: “Wagner ripped off the scenario for his opera ‘The Flying Dutchman’ from Heine and knocked off Mendelssohn’s ‘Fingal’s Cave’ overture in the ‘Dutchman’s’ evocation of the sea. Wagner tried to cover his guilty tracks by denouncing Jewish composers he emulated, including Giacomo Meyerbeer. Wagner was not just a Jew-hater, then, but a backstabbing self-promoter who defamed the Jewish artists he emulated and who (in Meyerbeer’s case) had advanced his career.”[16]Boroson, writing in the Jewish Standard, likewise claims that Wagner’s envy of Meyerbeer’s success “played a pivotal role in Wagner’s suddenly becoming a Jew-hater.”[17]

Numerous sources trace Wagner’s anti-Semitism to his perception that a clique of powerful Jews (led by Meyerbeer and Halévy) had thwarted the staging of his Rienzi in Paris, and “at his dependence on money lenders, mostly presumably Jewish, at this time.”[18] Carr notes that from early in his career Wagner’s profligacy “put him in hock with moneylenders who were usually Jews.” Already in Magdeburg where he courted his first wife Minna, “he railed at having to deal with the ‘Jewish scum’ because ‘our people’ offered no credit. In Paris he pawned his goods to Jews and did work he felt was menial for, amongst others, Maurice Schlesinger, a Jewish music publisher. Schlesinger’s cash helped ward off starvation but that made the struggling composer feel no better.”[19] Magee notes that the two-and-a-half years Wagner spent in Paris trying and failing to establish himself was “the worst period of deprivation and humiliation he ever had to suffer.”[20]

Invoking Freud and the Frankfurt School, the Jewish music writer Marc A. Weiner in hisRichard Wagner and the Anti-Semitic Imagination, claims that: “Wagner’s vehement hatred of Jews was based on a model of projection involving a deep-seated fear of precisely those features within the Self (diminutive stature, nervous demeanour and avarice, as well as lascivious nature) that are projected upon and then recognized and stigmatized in the hated Other.”[21] Weiner’s view echoes that of the Jewish psychiatrist Theodore Rubin who views anti-Semitism as a “symbol sickness” that involves envy, low self-esteem, and projection of one’s inner conflicts onto a stereotyped other.[22]

All these various theories, where Wagner’s criticism of Jewish influence is made a scapegoat for his own psychological frustrations, vastly overemphasize the irrational sources of prejudice and effectively serve to “clothe the Jews in defensive innocence.”[23] According to these theories, anti-Jewish statements are never rational, but invariably the product of a warped mind, while Jewish critiques of Europeans and their culture always have a thoroughly rational basis.

Another well-worn theory has it that Wagner may have been part-Jewish, and that his anti-Semitism was his way of dealing this unedifying prospect (a variation of the “self-hating Jew” hypothesis). It is claimed that Wagner’s biological father was not his presumed father, the police registrar Friedrich Wagner who died of typhus shortly after Wagner’s birth, but his stepfather, the successful actor and painter Ludwig Geyer. However, there is no evidence that Geyer had any Jewish roots. In his biography of Wagner, John Chancellor states plainly that he had none, and that: “He [Geyer] claimed the same sturdy descent as the Wagners. His pedigree also went back to the middle of the seventeenth century and his forefathers were also, for the most part, organists in small Thuringian towns and villages.”[24] Magee is even more categorical, stating that: “Geyer was not Jewish, and it had never occurred to anyone who knew him to think that he might be. He came from a long line of church musicians; for generations his forebears had been Lutheran cantors and organists in the town of Eisleben. There was nothing Jewish about his appearance that might have misled people who were ignorant of his background.”[25]

Chancellor blames Friedrich Nietzsche for first raising the question of Geyer’s possible Jewishness to add extra sting to his charge of illegitimacy, after the philosopher famously fell out with Wagner after years of close friendship. In his 1888 book Der Fall Wagner(The Case of Wagner) Nietzsche claimed that Wagner’s father was Geyer, and made the pun that “Ein Geyer ist beinahe schon ein Adler” (A vulture is almost an eagle) — Geyer also being the German word for a vulture and Adler being a common (but not exclusively) Jewish surname. Magee, while agreeing that Nietzsche undoubtedly intended to rile Wagner with the suggestion of his possible Jewish ancestry, believes Nietzsche’s words also represented a jibe of a quite different kind.

Wagner, a provincial with a regional accent, a lower-middle class family background, and a long personal history of penury, had risen late in life to walk with kings and emperors; and somewhere along the way (strikingly reminiscent of Shakespeare, this, as so often) he allotted himself a coat of arms. This was revealingly (it shows what he thought his descent was), the “Geyer” coat of arms, prominently featuring a vulture against the shield while the kings and emperors would have been displaying their royal or imperial eagles. I think it is more than likely that Nietzsche was being sarcastic about Wagner’s self-promotion to the arms-bearing ranks of society with his “a vulture is almost an eagle.”[26]

If, as has been often claimed, Wagner was concerned with denying the possibility that Geyer may have been his father (because of Geyer’s possible Jewish ancestry), why would he have adopted the Geyer coat of arms and insist it be prominently displayed on the cover of his autobiography? This obvious fact apparently did not deter Gutman who contended that Richard Wagner and his wife Cosima tried to outdo each other in their anti-Semitism because they both had Jewish roots to conceal. While offering no proof whatsoever that Geyer was Jewish, Gutman maintained that Wagner in his later years discovered letters from Geyer to his mother which led him to suspect that Geyer was his biological father, and that Geyer might have been Jewish. Wagner’s anti-Semitism was, according to Gutman, his way of dealing with the fear that people would think he was Jewish. Derek Strahan recycles this discredited theme in a recent article, noting that: 

Geyer’s affair with Wagner’s mother pre-dated the death of Wagner’s presumed father, Friedrich Wagner, a Police Registrar who was ill at the time young Richard was conceived, and who died six months after his birth. Soon after this, Wagner’s mother Johanna married Ludwig Geyer. Richard Wagner himself was known as Richard Geyer until, at the age of 14, he had his name legally changed to Wagner. Apparently he had taken some abuse at school because of his Jewish-sounding name. Could his later anti-Semitism have been motivated, at least in part, by sensitivity to this abuse, and by a kind of pre-emptive denial to prevent difficulties and suffering arising from prejudice?[27]   

According to the only evidence we have on this point (Cosima’s diaries, 26 December 1868) Wagner “did not believe” that Ludwig Geyer was his real father. Cosima did, however, once note a resemblance between Wagner’s son Siegfried and a picture of Geyer.[28] Pursuing the theme that anyone who expresses antipathy toward Jews must be psychologically unhealthy, Solomon draws a parallel between Wagner and Adolf Hitler in that: “Both feared they had Jewish paternity, which led to fierce denial and destructive hatred.”[29] For Magee, these theories, which are now widely entrenched in the Wagner literature, are the “crassest falsehood,” and: “The idea that Geyer might have been Jewish, or even that Wagner thought that he might have been, is pure fabrication, distilled nonsense.”[30]

Notes

[1] Richard Wagner, “Hero-dom and Christianity,” trans. by William Ashton Ellis, In:Richard Wagner’s Prose Works Vol. 6 (London: 1897; repr. 1966), 275–84,http://users.belgacom.net/wagnerlibrary/prose/waghero.htm

[2] Richard Wagner, “Know Thyself,” trans. by William Ashton Ellis, In: Richard Wagner’s Prose Works Vol. 6 (London: 1897; repr. 1966), 264–74,http://users.belgacom.net/wagnerlibrary/prose/wagknow.htm

[3] Quoted in Paul Lawrence Rose, German Question/Jewish Question, 361.

[4] Ibid.

[5] Larry Solomon, “Wagner and Hitler,” http://solomonsmusic.net/WagHit.htm

[6] Brenton Sanderson, “Jews and Race: A Pre-Boasian Perspective,” The Occidental Observer, February 1, 2012, http://www.theoccidentalobserver.net/2012/02/jews-and-race-a-pre-boasian-perspective/

[7] MacDonald, Separation and Its Discontents, 57.

[8] Ibid., 54.

[9] Daniel Barenboim, “Wagner, Israel and the Palestinians,”http://www.danielbarenboim.com/index.php?id=72

[10] Richard Wagner, “Know Thyself,” Ibid.

[11] Magee, Wagner and Philosophy, 352.

[12] Quoted in Martin Kitchen, The Cambridge Illustrated History of GermanyIbid.

[13] Christopher Nicholson, Richard and Adolf: Did Richard Wagner Incite Adolf Hitler to Commit the Holocaust (Jerusalem: Gefen Publishing House, 2007), 131.

[14] Monsalvat website, “Parsifal and Race: Wagner’s Last Card,”http://www.monsalvat.no/racism.htm

[15] Harold Schonberg, The Lives of the Great Composers (New York: W. W. Norton, 1997), 268.

[16] David P. Goldman, “Muted: Performances of Wagner’s music are effectively banned in Israel. Should they be?” Tablet, August 17, 2011, http://www.tabletmag.com/jewish-arts-and-culture/music/75247/muted

[17] Warren Boroson, “Richard Wagner — The Devil Who Had Good Tunes,” Jewish Standard, August 7, 2009, 16.

[18] Michael Steen, The Lives and Times of The Great Composers (London: Icon Books, 2005), 464.

[19] Carr, The Wagner Clan, 83.

[20] Magee, Aspects of Wagner, 26.

[21] Marc A. Weiner, Richard Wagner and the Anti-Semitic Imagination (Lincoln: University of Nebraska Press, 1997), 6.

[22] Theodore Isaac Rubin, Anti-Semitism: A Disease of the Mind (New York: Barricade, 2011), 12.

[23] Quoted in MacDonald, Separation and Its Discontents, 58.

[24] John Chancellor, Wagner (New York: HarperCollins, 1980), 6.

[25] Magee, Wagner and Philosophy, 358.

[26] Ibid., 360.

[27] Derek Strahan, “Was Wagner Jewish: an old question newly revisited,”http://www.revolve.com.au/polemic/wagner.html

[28] Quoted in John Deathridge, Wagner: Beyond Good and Evil (Los Angeles: University of California Press, 2008), 1.

[29] Solomon, “Wagner and Hitler,” Ibid.

[30] Magee, Wagner and Philosophy, 358.

“The Holocaust became the new Western religion”—

I had come to this exact same conclusion by 1998-1999, during the David Irving Libel Suit against Deborah Lipstadt.  In particular, I concluded and formed the very strong and precise opinion “the Holocaust” had become the basis of the religion of the New World Order of the United Nations, just as the Trojan War was the religion of Ancient Greece, the Punic, Gallic, and Civil Wars the Religion of Pre-Christian Rome, the Crusades the Religion of Mediaeval Europe, Charles the Martyr became the chief subject of Episcopal Sermons during the years 1660-1789, and lastly, just as the “Civil” War of 1861-65 became the “Constitutional” Religion of the United States after 1865-1877.  I never at that time would have dared to articulate or publish this conclusion, especially since in 1998-1999 I was under direct assault for my own involvement in “revisionist civil rights” activism in Texas, asserting that the Civil Rights Laws of the United States applied equally to White people as to people of color, which campaign ultimately led to my disbarment.  I am now happy and grateful to see and share that Gilad Atzmon, a Jewish artist and Historian from Israel, living in Great Britain, has now finally published this precise statement!  It is quite gratifying to see that even a Jew who questions the Global state religion of the Holocaust is accused of Anti-Semitism!
 What will happen if Gilad visits Austria?  Will he be arrested and charged with the same crimes as David Irving?  Will he be put on trial and imprisoned?  Or will he be declared mentally unsound and threatened with psychiatric confinement and threatened with “attainder” of his civil rights for life, just as Jane Burgermeister is facing in Austria this month?  In certain sectors they call me stupid or insane?  Is there any reason why YOU are not eligible for similar treatment?  If you support animal rights?  If you oppose Obama-care?  If you either oppose OR support one hypothesis or another about climate change and global warming?  Only a country which guarantees freedom of thought and expression and debate is truly free…..God Bless Gilad Atzmon, Jane Burgermeister, David Irving, Janet Claire Phelan, Nancy Jo Grant, and everyone like them who dare to speak out against “established truth” in history or science!

Truth, History and Integrity by Gilad Atzmon

Saturday, March 13, 2010 at 2:02PM
Gilad Atzmon

Back in 2007 the notorious American Jewish right-wing organization, the ADL (Anti-Defamation League) announced that it recognised the events in which an estimated 1.5 million Armenians were massacred as “genocide.” The ADL’s national director, Abraham Foxman, insisted that he made the decision after discussing the matter with ‘historians’. For some reason he failed to mention who the historians were, nor did he refer to their credibility or field of scholarship. However, Foxman also consulted with one holocaust survivor who supported the decision.  It was Elie Wiesel, not known for being a leading world expert on the Armenian ordeal.

The idea of a Zionist organization being genuinely concerned, or even slightly moved, by other people’s suffering could truly be a monumental transforming moment in Jewish history. However, this week we learned that the ADL is once again engaged in the dilemma of Armenian suffering. It is not convinced anymore that the Armenians suffered that much. It is now lobbying the American congress not to recognize the killings of Armenians as ‘genocide. This week saw the ADL “speaking out against Congressional acknowledgment of the Armenian Genocide, and is, instead, advocating Turkey’s call for a historical commission to study the events.”

How is it that an event that took place a century ago is causing such a furor? One day it is generally classified as ‘genocide’, the next, it is demoted to an ordinary instance of one man killing another. Was it an ‘historical document’ that, out of nowhere, popped out on Abe Foxman’s desk? Are there some new factual revelations that led to such a dramatic historical shift? l don’t think so.

The ADL’s behaviour is a glimpse into the notion of Jewish history and the Jewish understanding of the past.  For the nationalist and political Jew, history is a pragmatic tale, it is an elastic account. It is foreign to any scientific or academic method.  Jewish history transcends itself beyond factuality,  truthfulness or  correspondence rules with any given vision of reality. It also repels integrity or ethics. It by far prefers total submission, instead of creative and critical thinking. Jewish history is a phantasmic tale that is there to make the Jews happy and the Goyim behave themselves. It is there to serve the interests of one tribe and that tribe only. In practice, from a Jewish perspective,  the decision whether there was an Armenian genocide or not is subject to Jewish interests: is it good for the Jews or is it good for Israel.

Interestingly enough, history is not a particularly ‘Jewish thing’. It is an established fact that not a single Jewish historical text has been written between the 1st century (Josephus Flavius) and early 19th century (Isaak Markus Jost). For almost 2 thousand years Jews were not interested in their own or anyone else’s past, at least not enough to chronicle it. As a matter of convenience, an adequate scrutiny of the past was never a primary concern within the Rabbinical tradition. One of the reasons is probably that there was no need for such a methodical effort. For the Jew who lived during ancient times and the Middle Ages, there was enough in the Bible to answer the most relevant questions to do with day-to-day life, Jewish meaning and fate. As Israeli historian Shlomo Sand puts it, “a secular chronological time was foreign to the ‘Diaspora time’ that was shaped by the anticipation for the coming of the Messiah.”

However, in the mid 19th century, in the light of secularisation, urbanisation, emancipation and due to the decreasing authority of the Rabbinical leaders, an emerging need of an alternative cause rose amongst the awakening European Jews. All of a sudden, the emancipated Jew had to decide who he was and where he came from. He also started to speculate what his role might be within the rapidly opening Western society.

This is where Jewish history in its modern form was invented. This is also where Judaism was transformed from a world religion into a ‘land registry’ with some clearly devastating racially orientated and expansionist implications. As we know, Shlomo Sand’s account of the ‘Jewish Nation’ as a fictional invention is yet to be challenged academically. However, the dismissal of factuality or commitment to truthfulness is actually symptomatic of any form of contemporary Jewish collective ideology and identity politics. The ADL’s treatment of the Armenian topic is just one example. The Zionist’s dismissal of a Palestinian past and heritage is just another example. But in fact any Jewish collective vision of the past is inherently Judeo-centric and  oblivious to any academic or scientific procedure.

When I was Young

When I was young and naïve I regarded history as a serious academic matter. As I understood it, history had something to do with truth seeking, documents, chronology and facts. I was convinced that history aimed to convey a sensible account of the past based on methodical research. I also believed that it was premised on the assumption that understanding the past may throw some light over our present and even help us to shape a prospect of a better future.  I grew up in the Jewish state and it took me quite a while to understand that the Jewish historical narrative is very different. In the Jewish intellectual ghetto, one decides what the future ought to be, then one constructs ‘a past’ accordingly. Interestingly enough, this exact method is also prevalent amongst Marxists. They shape the past so it fits nicely into their vision of the future. As the old Russian joke says, “when the facts do not conform with the Marxist ideology, the Communist social scientists amend the facts (rather than revise the theory)”.

When I was young, I didn’t think that history was a matter of political decisions or agreements between a rabid Zionist lobby and its favorite holocaust survivor. I regarded historians as scholars who engaged in adequate research following some strict procedures. When I was young I even considered becoming an historian.

When I was young and naive I was also somehow convinced that what they told us about our ‘collective’ Jewish past really happened. I believed it all, the Kingdom of David, Massada, and then the Holocaust: the soap, the lampshade*, the death march, the six million.

As it happened, it took me many years to understand that the Holocaust, the core belief of the contemporary Jewish faith, was not at all an historical narrative for historical narratives do not need the protection of the law and politicians. It took me years to grasp that my great-grandmother wasn’t made into a ‘soap’ or a ‘lampshade’*. She probably perished out of exhaustion, typhus or maybe even by mass shooting. This was indeed bad and tragic enough, however not that different from the fate of many millions of Ukrainians who learned what communism meant for real. “Some of the worst mass murderers in history were Jews” writes Zionist Sever Plocker on the Israeli Ynet disclosing the Holodomor and Jewish involvement in this colossal crime, probably the greatest crime of the 20th century. The fate of my great-grandmother was not any different from hundreds of thousands of German civilians who died in an orchestrated indiscriminate bombing, because they were Germans. Similarly, people in Hiroshima died just because they were Japanese. 1 million Vietnamese died just because they were Vietnamese and 1.3 million Iraqis died because they were Iraqis. In short the tragic circumstances of my great grandmother wasn’t that special after all.

It Doesn’t make sense

It took me years to accept that the Holocaust narrative, in its current form, doesn’t make any historical sense. Here is just one little anecdote to elaborate on:

If, for instance, the Nazis wanted the Jews out of their Reich (Judenrein – free of Jews), or even dead, as the Zionist narrative insists, how come they marched hundreds of thousands of them back into the Reich at the end of the war? I have been concerned with this simple question for more than a while. I eventually launched into an historical research of the topic and happened to learn from Israeli holocaust historian professor Israel Gutman that Jewish prisoners actually joined the march voluntarily. Here is a testimony taken from Gutman’s book

One of my friends and relatives in the camp came to me on the night of the evacuation and offered a common hiding place somewhere on the way from the camp to the factory. …The intention was to leave the camp with one of the convoys and to escape near the gate, using the darkness we thought to go a little far from the camp. The temptation was very strong. And yet, after I considered it all  I then decided to join (the march) with all the other inmates and to share their fate “ (Israel Gutman [editor], People and Ashes: Book Auschwitz – Birkenau, Merhavia 1957).

I am left puzzled here, if the Nazis ran a death factory in Auschwitz-Birkenau, why would the Jewish prisoners join them at the end of the war? Why didn’t the Jews wait for their Red liberators?

I think that 65 years after the liberation of Auschwitz, we must be entitled to start to ask the necessary questions. We should ask for some conclusive historical evidence and arguments rather than follow a religious narrative that is sustained by political pressure and laws. We should strip the holocaust of its Judeo-centric exceptional status and treat it as an historical chapter that belongs to a certain time and place

65 years after the liberation of Auschwitz we should reclaim our history and ask why? Why were the Jews hated? Why did European people  stand up against their next door neighbours? Why are the Jews hated in the Middle East, surely they had a chance to open a new page in their troubled history? If they genuinely planned to do so, as the early Zionists claimed, why did they fail? Why did America tighten its immigration laws amid the growing danger to European Jews? We should also ask for what purpose do the holocaust denial laws serve? What is the holocaust religion there to conceal? As long as we fail to ask questions, we will be subjected to Zionists and their Neocons agents’ plots. We will continue killing in the name of Jewish suffering. We will maintain our complicity in Western imperialist crimes against humanity.

As devastating as it may be, at a certain moment in time, a horrible chapter was given an exceptionally meta-historical status. Its ‘factuality’ was sealed by draconian laws and its reasoning was secured by social and political settings. The Holocaust  became the new Western religion.  Unfortunately, it is the most sinister religion known to man. It is a license to kill, to flatten, no nuke, to wipe, to rape, to loot and to ethnically cleanse. It made vengeance and revenge into a Western value. However, far more concerning is the fact that it robs humanity of its heritage, it is there to stop us from looking into our past with dignity. Holocaust religion robs humanity of its humanism. For the sake of peace and future generations, the holocaust must be stripped of its exceptional status immediately. It must be subjected to thorough historical scrutiny. Truth and truth seeking is an elementary human experience. It must prevail.

*During WWII and after it was widely believed that soaps and lampshades were being mass produced from the bodies of Jewish victims. In recent years the Israeli Holocaust museum admitted that there was no truth in any of those accusations.

Article originally appeared on Gilad Atzmon (http://www.gilad.co.uk/).

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