renegadetribune--2020-05-21--National Socialist Cultural Policy

National Socialist Cultural Policy

By prof. Wolfgang Schulz From Basic Ideas of National-Socialist Cultural Policy National Socialist politics , and hence the part of it that one can designate cultural policy , is determined and carried out by the Führer and those summoned by him for the individual tasks .
If one wants to know what National Socialist cultural policy is , then one should look at these men , at what they do , and to the guidelines that they give in order to draw along responsible co-workers , and at the legislation that paves the way for this work .
What plays @ @ @ @ @ @ @ characterize and evaluate .
And one will then be able to write above a portion of the history of National Socialism : National Socialist cultural policy .
The unity of action is guaranteed by the unity and organized gradation of the leadership , by the party program and the publications of the movement , by the common experience of the period of struggle and by the National Socialist world-view .
Its two basic ideas are race and folk .
National Socialism does not aim unconditionally at bringing new ideas , and the ideas @ @ @ @ @ @ @ not new .
But it wants to restore the nation ’ s previously despised values and does this from a depth of desire and from a totality claim that are new .
Through the movement that the Führer has called to life and carried ever farther forward , prerequisites exist such as never before existed , and power is also at disposal to achieve the necessary .
So the overall picture is nonetheless a totally different one , and through this the old ideas as well gain new coloration and signification .
We @ @ @ @ @ @ @ community , about a theoretical universalism and about the contrast to the general concept of the individual in order to deduce from it National Socialism , rather from our own present-day , historical , racial , life-causal conditioned folk community itself .
This orientation is socialist down to the bone and even into its marrow .
It demands that this community guides itself according to the forces that determine its existence and , if they are correctly used , secure , purify and elevate it .
Employment of all means of the folk @ @ @ @ @ @ @ – that is socialism .
A folk does not propagate itself through the race idea alone , through knowledge of the value of its blood alone , and also not through the resultant rebellion of thought , rather only through the mastering of all of its life conditions , even the economic .
The share of the folk comrades in this mastering , their performance , is diverse , just as they themselves are diverse , and maximum manifold value is determined and developed accordingly .
The goal and the means that are @ @ @ @ @ @ @ folk comrades , hence our socialism , is among us Germans something quite different than in any other folk .
We are simply not socialists in general , rather National Socialists .
Everything that we have is employed .
The unshakeable faith in the great goal lays the foundation , a new way of thinking grows out of it .
It is not nourished solely by this faith , rather also purified by all attainable knowledge coming into question for its execution , which must be made ready for this purpose , thought @ @ @ @ @ @ @ applicability .
In the process , the less important recedes and the essential in the service of the new overall task stands out .
The spiritual goods of the nation experience a total mobilization and obtain inner direction and unity .
The racial and folkish idea stands at the focal point in the process , such as corresponds to its fundamental importance .
How deeply this idea is rooted in German history , is illustrated by two names : Ernst Moritz Arndt and Friedrich Ludwig Jahn .
Arndt was the first who , @ @ @ @ @ @ @ Comparative History of the Folks ” , rolled out the history of the European folks as blood picture .
Ludwig Scheman , the renowned researcher of the history of the race idea , passes this verdict over him : “ With all enthusiasm , more Nordic prudent than Gobineau and with all prudence more soaring than Woltmann , he was already anticipated both in the basic doctrines.
” At Arndt ’ s side stands Jahn , who was the first to coin the concept and term nationality [ Volkstum ] , present race @ @ @ @ @ @ @ great demands : racial purity , folk unity , freedom of thought .
This trinity is pure , correct and leading ; for half-breeds with their conflicted souls bring conflict and prevent any unity of the folk ; the spirit remains constrained , foreign powers put it under their spell .
Freedom here is not liberalism , rather fulfillment of one ’ s own inner law .
The care of the race secures the unity of the folk and liberates its genuine , culture-bearing spirit .
Since Arndt and Jahn , nothing fundamental @ @ @ @ @ @ @ much and fundamental has changed in the purification and deepening of the ideas .
Today it is also no longer about a mere demand , rather we stand in the middle of fulfilling it .
The connection between the races , the nationalities and the cultures of the folks was researched down to numerous details .
Comparative linguistics has outlined and presented the Indo-Germanic branch of folks , and comparative anthropology has done the same for the Nordic race .
It has been shown that the bearing stratum of Indo-Germanic man and the @ @ @ @ @ @ @ most important cultures of world history have become tangible as expression of the northern racial essence .
Research of artifacts has further enriched and deepened these realizations .
The spiritual legacy of Germanic and Indo-Germanic antiquity has proven itself as unexpectedly plentiful and valuable treasure .
From Indo-Germanic man to Germanic man , a clearly discernible line of physical descent and spiritual-moral unity runs to our German present and points into our future .
The composition of the German folk , of its tribes and professions from elements of various highly valuable races @ @ @ @ @ @ @ racial core , which is most firmly preserved in the peasantry , clearly stands before us .
The distribution of hereditary traits in the populace is open to our view , a number of important laws of heredity have been discovered .
All these results demand that they now finally be used , and it is self- evident that in a time in which the distress of the folk , but also its self- awareness and its awakened energy , demand final action , we will also really employ them with conscientious determination @ @ @ @ @ @ @ great witnesses : first , to our history , second , to our folk , third , to its culture , and fourth , to the folks and cultures around us .
We see before us German history , full of glorious achievement , but also burdened with many grave failures .
One should think about the words that Ulrich von Hutten spoke in 1818 in his speech about the war with the Turks : “ There lives in Germany a strong youth , big hearts greedy for genuine glory , but the @ @ @ @ @ @ @ So that energy dies , valor slackens , glowing thirst for deeds decays in the darkness.
” Today we have the leader .
The old parties have been destroyed , the provinces , tribes and professions are united , and things are achievable that recently still seemed impossible .
We see before us the German folk full of incomparable talent , but also burdened with many defects .
Our population policy must remove the defects , secure the procreation of the congenitally healthy and restrain the proliferation of the congenitally ill. Our race @ @ @ @ @ @ @ our nationality , whereas one previously despoiled it , yes , raged against it .
We can solve both tasks ; for we have the realizations of genetics , the admittance of the existence of the genes and the racial elements of the populace and the insight into the leading importance of the Nordic race .
We see before us German culture , which is splendidly plentiful in its scope and can compare itself with the cultures of all the folks around us , if it does not even surpass them in many @ @ @ @ @ @ @ does not yet satisfy us .
We must not merely preserve what has been achieved and secure it against decay ; we must not just administer a past .
The new ideas and the new will of our present obligate us to view our past and the opportunities of our future with new eyes , to learn from this and to act accordingly .
We see in our culture many impurities , many tears and fissures , much foreign that was imposed upon us and contradicts our nature , does not let us @ @ @ @ @ @ @ us be fully happy .
So next to the comforting awareness of our old inherited and mighty culture as possession steps the rousing demand : culture as goal .
Expulsion of the foreign , growth from the native – a long-term work , but simultaneously a task that finally gives us a future again .
The culture-creative significance of the Nordic race , which has presented itself in the Indo-Germanic cultures of antiquity , in Germanic culture and in the German cultural process , is the world-historical proof that we must nurture the @ @ @ @ @ @ @ German folk and base the spiritual goods of the German future upon it .
Finally , we look at the folks and cultures around us and are aware of much respect and love , but also deepest hatred , which surround us and threatened our existence especially seriously , when we were still defenseless .
That is past , but we need friends especially now .
The healthier we are as folk body , the more confident as bearer of a uniform culture , the more we will be able to justify and @ @ @ @ @ @ @ upon which our culture must build , does not need to display the so-called Nordic reserve , rather it can and should also bridge over .
The more thoroughly we explore , the more clearly we see ourselves tied to the folks around us in a great cultural community from olden times , which owe their best in their own native manner to the same racial foundation .
Just as National Socialism is the great bulwark of Europe and of the White race overall against Bolshevik chaos , so is the racial and @ @ @ @ @ @ @ guarantee of peace and agreement among the folks and simultaneously the guarantee for the preservation of the cultural values of its old civilizations .
The doubts against the use of the racial and folkish ideas of National Socialism and against the warriordom [ Kampfertum ] , the “ activism ” , which lies within them , are as old and baseless as the world that this combativeness has already swept away .
The representatives of that overly clever world and we – how do we stand toward each other ?
We champion the @ @ @ @ @ @ @ process ; they claim that the historical process invariably continues on its own without this and also forms the will .
We likewise believe the latter , only with us it has a different meaning .
We only shout that a will , which revolts and with heroic determination reaches for the impossible – does not only make it possible , rather achieves it .
We believe that from the realization of such come new drives of the will that overcome the supposed necessities , and we use our freedom , which lies @ @ @ @ @ @ @ necessity and that it does not help to rebel against it .
But they thereby deny in truth simultaneously the possibility of all politics , such as their own as well has turned out correspondingly poorly .
History is supposed to be a wheel that rolls across us , and it is decried as lunacy to want to grab into the spokes .
Just , what does history , a life process , into which the decisions of the will of great men intervene again and again , have in common with a @ @ @ @ @ @ @ through thesis and anti-thesis to higher union ( synthesis ) or higher level of culture according to an inherent ( “ dialectic ” ) logic , and should the future be decided by this and not by answers , found in time or fatefully neglected , to favorable or threatening reality ?
To a weak , over-stimulated thinking , the sequence of cultural levels seemed so much like something changing and escalating due to necessary impulses that culture was supposed to be the same thing as a structured , independent being that comes @ @ @ @ @ @ @ , while he is its creator and it is weak , if he tires .
Even Goethe thought the same thing , that the necessary constantly repeated itself on a higher level , in the image of a spiral .
But what with him was a brilliant equation , tempted an immense throng of sophists to get on the track of such escalating orbits and to force the numbers of world history into simplistic formulas , yes , to want to be able to predict the future from them .
Just , the @ @ @ @ @ @ @ the 500 years of whatever theory are over , rather because a peasant folk already exists as seed that wants it .
History is instructive like life , but mostly because it never repeats itself exactly , and because each historical situation is a unique one occurring once , which awaits its master who overpowers it .
It is a welcomed objection that one still does not know all the laws , that the final insight has not yet been achieved , and that hence one must not yet apply what one already @ @ @ @ @ @ @ gladly against genetics and its applications in race policy and population policy .
But research is never at an end , rather must always continue .
In all other branches of science it is so , even in the so-called exact ones of mathematics , physics and chemistry .
Nonetheless , technology has never failed to use also , immediately applying the scientific knowledge and laws that one had acquired .
Experience and growth of scientific knowledge later expands and simplifies such applications , but both would never come about , if one @ @ @ @ @ @ @ of completed insight , which is eternally denied to limited human intellect due to the infinity of nature .
Hence we must also use the knowledge of genetics that we already have without prejudice to future knowledge that will hopefully come later .
A congenitally healthy breed , which we can already bring about with the already known means , will also harvest such fruits sooner , and it will certainly more easily accomplish much that we achieve only with effort .
The beginning is the hardest ; it is all the more @ @ @ @ @ @ @ whose advantages lie in the old damages .
The false doctrine that all human beings are the equal still haunts heads and resists the fundamental truth of the inequality of human beings according to their appearance , their genes and their accomplishments .
The valuation of human beings that results from this is portrayed as arrogance of the more valuable , yes , as injustice .
One scorns our desire as racial arrogance , without noting that we do not judge the individual according to race , rather according to accomplishment .
But @ @ @ @ @ @ @ we are concerned about the race , because the Nordic race alone has over the course world history passed a performance test that is so mighty that it obligates us to also employ this race for the new , even far greater accomplishments that matter now .
The old cultures , and at their top the cultures of the Indo-Germanic folks , have achieved the mightiest things , but not the final one , the securing of their own existence .
They have perished .
Our culture as well is threatened by inner @ @ @ @ @ @ @ we reach our goal ?
Will we secure the survival of our culture , and will we be able to increase it and pass it on , elevated , to the future of our folk ?
If we fail , we who are basically the last large remnant of the Nordic race , then the civilization of our race , yes , of mankind , is for centuries and millennia in danger and probably lost .
If we succeed , then not only we are saved .
It is a world historical moment @ @ @ @ @ @ @ and it is our will to make ourselves fit to pass it .
For those who view culture simply as possession , that is incomprehensible .
For them , German nationality is a pillow upon which they want to fall asleep in laurels , while for us it is a task that places the hardest demands , but is also full of promises .
We want to take our nationality under care , to keep it away from harmful influences .
One mocks that as prudery ; the charm of culture supposedly lies @ @ @ @ @ @ @ , we are fed up with this over-stimulation and will abolish it .
Or one says : Culture must grow , one can not manufacture it artificially .
Just what previously proliferated among us were the weeds , and we want to exterminate them so that the beautiful and noble plants , which up until now often withered or even died , can better thrive .
Cultures need their care like forest , field and garden , and indeed a reasonable one that accounts for the laws of nature and increases them to @ @ @ @ @ @ @ farmer and gardener must love nature , must understand it intimately , but must also know and have learned much about it so that the growth entrusted to them does to grow wild or become desolate .
In municipal constructions , land planning and monument maintenance , the technical and historical knowledge comes in as well .
In the trades , production , trade , even more so in schooling and education system of a folk , in art and science , the tasks reach down to the final demands of the moral @ @ @ @ @ @ @ correctly , if it is nurtured .
And the same thing as for each individual of these and for many other cultural tasks of a folk is also true for culture overall and for all cultural policy .
Love for the nature of a folk and insight into it and the realities of the land and its resources are the foundations , and all indifference that makes the excuse that “ nothing is to be done ” is totally alien to us .
Usually , it is just pretended and the cloak behind @ @ @ @ @ @ @ pursue their own selfish goals , often very unabashedly .
Or one says we have no sense for the historical realities and completed facts .
And yet , we derive precisely from the historical reality the proof for the value of race and nationality .
Certainly , we do not recognize completed facts .
Rather , as long as we are Germans , we will not tire to push for the revision of a more than thousand-year trial , after which we are supposed to be robbed of our legacy and forced into @ @ @ @ @ @ @ limbs of our body grow deformed .
The race of ancestors , their language , their nationality , their spiritual-moral bearing is still alive within us .
All attempts to eradicate this have not been able to take hold .
We extract from this priceless good quality , stretching far back into prehistory and highly durable , important yardsticks in order to measure the inner value of cultural accomplishments .
What has sprouted from the old and genuine essence and agrees with it , we prefer .
But we nonetheless do not want @ @ @ @ @ @ @ , which can also still pass the check test : the test of correctness .
Our new thing must also agree with our better insight and with reality .
For the researching of this reality and the energetic determination to also follow what has been recognized through research likewise belongs to the decisive objective abilities of the Nordic race .
We are hence willing to prove whatever can somehow be proven , to present evidence where it can suffice .
But evidence does not reach to the ultimate , and it is unfathomable @ @ @ @ @ @ @ , and we act according to it , and all evidence and reasons have in it their ultimate reason .
National Socialism is a world-view , it is also even more .
It was possible that hundreds gave their lives for it , thousands their blood , and hundreds of thousands again stand ready for it at any moment .
Blood sacrifice , as is known , is not yet proof for the truth , but an infallible proof for the obligation to something ultimate , eternal .
The devotion to die for @ @ @ @ @ @ @ live for it , and tests itself in the ability to transform it into the deed despite all the dullness and obstacles of daily life .
The racial and folkish idea of National Socialism also gives this strength .
It does not give it , because it is thought , rather because it is lived , known , believed , wanted .
So it rests and works as union inside .
In order to portray it outwardly , we first ascertain the fundamental thing , in that we trace the connection of culture @ @ @ @ @ @ @ fate and of our freedom .
Then we broaden our view from our closest environment , of homeland and the love for it , to the world historical and idea historical view in order to illuminate from there the moving questions of our present .
Third , we discuss how education on a racial and folkish foundation is to be established , so that what is already now possible and the path into the future become visible .
Finally , we weigh against each other : faith , science and desire .

By prof. Wolfgang Schulz
From Basic Ideas of National-Socialist Cultural Policy
National Socialist politics, and hence the part of it that one can designate cultural policy, is determined and carried out by the Führer and those summoned by him for the individual tasks.
If one wants to know what National Socialist cultural policy is, then one should look at these men, at what they do, and to the guidelines that they give in order to draw along responsible co-workers, and at the legislation that paves the way for this work.
What plays out there, history will one day characterize and evaluate. And one will then be able to write above a portion of the history of National Socialism: National Socialist cultural policy.
The unity of action is guaranteed by the unity and organized gradation of the leadership, by the party program and the publications of the movement, by the common experience of the period of struggle and by the National Socialist world-view. Its two basic ideas are race and folk.
Race and Folk
National Socialism does not aim unconditionally at bringing new ideas, and the ideas race and folk as well are certainly not new. But it wants to restore the nation’s previously despised values and does this from a depth of desire and from a totality claim that are new.
Through the movement that the Führer has called to life and carried ever farther forward, prerequisites exist such as never before existed, and power is also at disposal to achieve the necessary. So the overall picture is nonetheless a totally different one, and through this the old ideas as well gain new coloration and signification.
We do not proceed from speculations about the community, about a theoretical universalism and about the contrast to the general concept of the individual in order to deduce from it National Socialism, rather from our own present-day, historical, racial, life-causal conditioned folk community itself. This orientation is socialist down to the bone and even into its marrow. It demands that this community guides itself according to the forces that determine its existence and, if they are correctly used, secure, purify and elevate it. Employment of all means of the folk community in the service to its task – that is socialism.
A folk does not propagate itself through the race idea alone, through knowledge of the value of its blood alone, and also not through the resultant rebellion of thought, rather only through the mastering of all of its life conditions, even the economic. The share of the folk comrades in this mastering, their performance, is diverse, just as they themselves are diverse, and maximum manifold value is determined and developed accordingly. The goal and the means that are suitable to make it achievable for the folk comrades, hence our socialism, is among us Germans something quite different than in any other folk. We are simply not socialists in general, rather National Socialists.
Everything that we have is employed. The unshakeable faith in the great goal lays the foundation, a new way of thinking grows out of it. It is not nourished solely by this faith, rather also purified by all attainable knowledge coming into question for its execution, which must be made ready for this purpose, thought through anew and conscientiously checked for its applicability. In the process, the less important recedes and the essential in the service of the new overall task stands out. The spiritual goods of the nation experience a total mobilization and obtain inner direction and unity. The racial and folkish idea stands at the focal point in the process, such as corresponds to its fundamental importance.
The Old Demand
How deeply this idea is rooted in German history, is illustrated by two names: Ernst Moritz Arndt and Friedrich Ludwig Jahn.
Arndt was the first who, with his little noticed “Attempt at Comparative History of the Folks”, rolled out the history of the European folks as blood picture. Ludwig Scheman, the renowned researcher of the history of the race idea, passes this verdict over him: “With all enthusiasm, more Nordic prudent than Gobineau and with all prudence more soaring than Woltmann, he was already anticipated both in the basic doctrines.”
At Arndt’s side stands Jahn, who was the first to coin the concept and term nationality [Volkstum], present race as core essence and pronounce the three great demands: racial purity, folk unity, freedom of thought. This trinity is pure, correct and leading; for half-breeds with their conflicted souls bring conflict and prevent any unity of the folk; the spirit remains constrained, foreign powers put it under their spell.
Freedom here is not liberalism, rather fulfillment of one’s own inner law. The care of the race secures the unity of the folk and liberates its genuine, culture-bearing spirit.
The New Realizations
Since Arndt and Jahn, nothing fundamental had changed in the demand, but much and fundamental has changed in the purification and deepening of the ideas. Today it is also no longer about a mere demand, rather we stand in the middle of fulfilling it.
The connection between the races, the nationalities and the cultures of the folks was researched down to numerous details.
Comparative linguistics has outlined and presented the Indo-Germanic branch of folks, and comparative anthropology has done the same for the Nordic race. It has been shown that the bearing stratum of Indo-Germanic man and the Nordic race are the same. The most important cultures of world history have become tangible as expression of the northern racial essence. Research of artifacts has further enriched and deepened these realizations.
The spiritual legacy of Germanic and Indo-Germanic antiquity has proven itself as unexpectedly plentiful and valuable treasure. From Indo-Germanic man to Germanic man, a clearly discernible line of physical descent and spiritual-moral unity runs to our German present and points into our future.
The composition of the German folk, of its tribes and professions from elements of various highly valuable races and the leading importance of the Nordic racial core, which is most firmly preserved in the peasantry, clearly stands before us. The distribution of hereditary traits in the populace is open to our view, a number of important laws of heredity have been discovered.
All these results demand that they now finally be used, and it is self- evident that in a time in which the distress of the folk, but also its self- awareness and its awakened energy, demand final action, we will also really employ them with conscientious determination.
Fourfold Cultural Policy
Verification Test
We must prove ourselves to four great witnesses: first, to our history, second, to our folk, third, to its culture, and fourth, to the folks and cultures around us.
We see before us German history, full of glorious achievement, but also burdened with many grave failures.
One should think about the words that Ulrich von Hutten spoke in 1818 in his speech about the war with the Turks: “There lives in Germany a strong youth, big hearts greedy for genuine glory, but the guide, the leader is missing. So that energy dies, valor slackens, glowing thirst for deeds decays in the darkness.”
Today we have the leader. The old parties have been destroyed, the provinces, tribes and professions are united, and things are achievable that recently still seemed impossible.
We see before us the German folk full of incomparable talent, but also burdened with many defects.
Our population policy must remove the defects, secure the procreation of the congenitally healthy and restrain the proliferation of the congenitally ill. Our race policy must support the bearing race of our nationality, whereas one previously despoiled it, yes, raged against it. We can solve both tasks; for we have the realizations of genetics, the admittance of the existence of the genes and the racial elements of the populace and the insight into the leading importance of the Nordic race.
We see before us German culture, which is splendidly plentiful in its scope and can compare itself with the cultures of all the folks around us, if it does not even surpass them in many things.
But this culture as property does not yet satisfy us. We must not merely preserve what has been achieved and secure it against decay; we must not just administer a past. The new ideas and the new will of our present obligate us to view our past and the opportunities of our future with new eyes, to learn from this and to act accordingly. We see in our culture many impurities, many tears and fissures, much foreign that was imposed upon us and contradicts our nature, does not let us find ourselves and often does not let us be fully happy.
So next to the comforting awareness of our old inherited and mighty culture as possession steps the rousing demand: culture as goal. Expulsion of the foreign, growth from the native – a long-term work, but simultaneously a task that finally gives us a future again.
The culture-creative significance of the Nordic race, which has presented itself in the Indo-Germanic cultures of antiquity, in Germanic culture and in the German cultural process, is the world-historical proof that we must nurture the core element of this race in the German folk and base the spiritual goods of the German future upon it.
Finally, we look at the folks and cultures around us and are aware of much respect and love, but also deepest hatred, which surround us and threatened our existence especially seriously, when we were still defenseless. That is past, but we need friends especially now.
The healthier we are as folk body, the more confident as bearer of a uniform culture, the more we will be able to justify and find friendship.
The Nordic race, upon which our culture must build, does not need to display the so-called Nordic reserve, rather it can and should also bridge over. The more thoroughly we explore, the more clearly we see ourselves tied to the folks around us in a great cultural community from olden times, which owe their best in their own native manner to the same racial foundation.
Just as National Socialism is the great bulwark of Europe and of the White race overall against Bolshevik chaos, so is the racial and folkish idea of National Socialism the surest guarantee of peace and agreement among the folks and simultaneously the guarantee for the preservation of the cultural values of its old civilizations.
History and Politics
The doubts against the use of the racial and folkish ideas of National Socialism and against the warriordom [Kampfertum], the “activism”, which lies within them, are as old and baseless as the world that this combativeness has already swept away. The representatives of that overly clever world and we – how do we stand toward each other?
We champion the primacy of political will over the historic process; they claim that the historical process invariably continues on its own without this and also forms the will. We likewise believe the latter, only with us it has a different meaning. We only shout that a will, which revolts and with heroic determination reaches for the impossible – does not only make it possible, rather achieves it.
We believe that from the realization of such come new drives of the will that overcome the supposed necessities, and we use our freedom, which lies therein; they teach that everything obeys necessity and that it does not help to rebel against it. But they thereby deny in truth simultaneously the possibility of all politics, such as their own as well has turned out correspondingly poorly.
History is supposed to be a wheel that rolls across us, and it is decried as lunacy to want to grab into the spokes. Just, what does history, a life process, into which the decisions of the will of great men intervene again and again, have in common with a lifeless wheel?
Or should history progress through thesis and anti-thesis to higher union (synthesis) or higher level of culture according to an inherent (“dialectic”) logic, and should the future be decided by this and not by answers, found in time or fatefully neglected, to favorable or threatening reality?
To a weak, over-stimulated thinking, the sequence of cultural levels seemed so much like something changing and escalating due to necessary impulses that culture was supposed to be the same thing as a structured, independent being that comes over man; he as its booty, while he is its creator and it is weak, if he tires.
Even Goethe thought the same thing, that the necessary constantly repeated itself on a higher level, in the image of a spiral. But what with him was a brilliant equation, tempted an immense throng of sophists to get on the track of such escalating orbits and to force the numbers of world history into simplistic formulas, yes, to want to be able to predict the future from them. Just, the plough must not be invented, because the 500 years of whatever theory are over, rather because a peasant folk already exists as seed that wants it.
History is instructive like life, but mostly because it never repeats itself exactly, and because each historical situation is a unique one occurring once, which awaits its master who overpowers it.
Folk Convalescence
It is a welcomed objection that one still does not know all the laws, that the final insight has not yet been achieved, and that hence one must not yet apply what one already knows. One raises this objection especially gladly against genetics and its applications in race policy and population policy.
But research is never at an end, rather must always continue. In all other branches of science it is so, even in the so-called exact ones of mathematics, physics and chemistry. Nonetheless, technology has never failed to use also, immediately applying the scientific knowledge and laws that one had acquired.
Experience and growth of scientific knowledge later expands and simplifies such applications, but both would never come about, if one wanted to wait for a final condition of completed insight, which is eternally denied to limited human intellect due to the infinity of nature.
Hence we must also use the knowledge of genetics that we already have without prejudice to future knowledge that will hopefully come later. A congenitally healthy breed, which we can already bring about with the already known means, will also harvest such fruits sooner, and it will certainly more easily accomplish much that we achieve only with effort. The beginning is the hardest; it is all the more necessary. But precisely that terrifies those whose advantages lie in the old damages.
The false doctrine that all human beings are the equal still haunts heads and resists the fundamental truth of the inequality of human beings according to their appearance, their genes and their accomplishments. The valuation of human beings that results from this is portrayed as arrogance of the more valuable, yes, as injustice.
One scorns our desire as racial arrogance, without noting that we do not judge the individual according to race, rather according to accomplishment. But in regard to the folk whole, we are concerned about the race, because the Nordic race alone has over the course world history passed a performance test that is so mighty that it obligates us to also employ this race for the new, even far greater accomplishments that matter now.
The old cultures, and at their top the cultures of the Indo-Germanic folks, have achieved the mightiest things, but not the final one, the securing of their own existence. They have perished. Our culture as well is threatened by inner dangers and by external ones. Will we reach our goal? Will we secure the survival of our culture, and will we be able to increase it and pass it on, elevated, to the future of our folk? If we fail, we who are basically the last large remnant of the Nordic race, then the civilization of our race, yes, of mankind, is for centuries and millennia in danger and probably lost. If we succeed, then not only we are saved.
It is a world historical moment without equal that we must face, and it is our will to make ourselves fit to pass it.
Culture as Goal
For those who view culture simply as possession, that is incomprehensible. For them, German nationality is a pillow upon which they want to fall asleep in laurels, while for us it is a task that places the hardest demands, but is also full of promises.
We want to take our nationality under care, to keep it away from harmful influences. One mocks that as prudery; the charm of culture supposedly lies only in diversity of touches. Well, we are fed up with this over-stimulation and will abolish it.
Or one says: Culture must grow, one cannot manufacture it artificially. Just what previously proliferated among us were the weeds, and we want to exterminate them so that the beautiful and noble plants, which up until now often withered or even died, can better thrive.
Cultures need their care like forest, field and garden, and indeed a reasonable one that accounts for the laws of nature and increases them to greater beauty and order.
Forester, farmer and gardener must love nature, must understand it intimately, but must also know and have learned much about it so that the growth entrusted to them does to grow wild or become desolate.
In municipal constructions, land planning and monument maintenance, the technical and historical knowledge comes in as well. In the trades, production, trade, even more so in schooling and education system of a folk, in art and science, the tasks reach down to the final demands of the moral and spiritual.
All that only grows correctly, if it is nurtured. And the same thing as for each individual of these and for many other cultural tasks of a folk is also true for culture overall and for all cultural policy. Love for the nature of a folk and insight into it and the realities of the land and its resources are the foundations, and all indifference that makes the excuse that “nothing is to be done” is totally alien to us. Usually, it is just pretended and the cloak behind which all kinds of groups and cliques pursue their own selfish goals, often very unabashedly.
Or one says we have no sense for the historical realities and completed facts. And yet, we derive precisely from the historical reality the proof for the value of race and nationality. Certainly, we do not recognize completed facts. Rather, as long as we are Germans, we will not tire to push for the revision of a more than thousand-year trial, after which we are supposed to be robbed of our legacy and forced into a straight-jacket in which the most noble limbs of our body grow deformed.
The race of ancestors, their language, their nationality, their spiritual-moral bearing is still alive within us. All attempts to eradicate this have not been able to take hold. We extract from this priceless good quality, stretching far back into prehistory and highly durable, important yardsticks in order to measure the inner value of cultural accomplishments.
What has sprouted from the old and genuine essence and agrees with it, we prefer. But we nonetheless do not want something old, rather something unconditionally new, which can also still pass the check test: the test of correctness. Our new thing must also agree with our better insight and with reality. For the researching of this reality and the energetic determination to also follow what has been recognized through research likewise belongs to the decisive objective abilities of the Nordic race.
Classification
We are hence willing to prove whatever can somehow be proven, to present evidence where it can suffice. But evidence does not reach to the ultimate, and it is unfathomable. Nonetheless, it lives within us, and we act according to it, and all evidence and reasons have in it their ultimate reason.
National Socialism is a world-view, it is also even more. It was possible that hundreds gave their lives for it, thousands their blood, and hundreds of thousands again stand ready for it at any moment. Blood sacrifice, as is known, is not yet proof for the truth, but an infallible proof for the obligation to something ultimate, eternal. The devotion to die for an idea continues in the readiness to live for it, and tests itself in the ability to transform it into the deed despite all the dullness and obstacles of daily life.
The racial and folkish idea of National Socialism also gives this strength. It does not give it, because it is thought, rather because it is lived, known, believed, wanted. So it rests and works as union inside.
In order to portray it outwardly, we first ascertain the fundamental thing, in that we trace the connection of culture and heredity, the roots of our fate and of our freedom.
Then we broaden our view from our closest environment, of homeland and the love for it, to the world historical and idea historical view in order to illuminate from there the moving questions of our present.
Third, we discuss how education on a racial and folkish foundation is to be established, so that what is already now possible and the path into the future become visible.
Finally, we weigh against each other: faith, science and desire.
via NS Europa
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renegadetribune--2020-05-22--Auschwitz: Human “jew Fat” Soap

Auschwitz: Human “jew Fat” Soap

It is variously claimed by the Exterminationists that human corpses underwent melting by some rendering process whereby raw material for soap was made .
The process , means , and distribution system , are all totally unknown .
Immediately after liberation , în Politicieni în România , the district rabbi ordered the collection of all bars of soap bearing the letters “ RIF ” .
After the recitation of the Kaddisch ( the jewish prayer for the dead ) the bars of soap were then buried in the jewish cemetery .
News reports about the incident appeared in the local @ @ @ @ @ @ @ up in such “ Holocaust ” books as F.C .
Weiskopf ’ s Elend und Grösse unserer Tage ( The Misery & Greatness of Our Days ) , 1950 .
Also , an article in the Paris Match about Anne Frank , written by Pierre Joffroy , reports that four bars of “ jewish soap ” manufactured from corpses in the extermination camps and which , discovered in Germany , were wrapped in a shroud , in 1948 , and piously buried according to the rites in a corner of Haifa cemetery in @ @ @ @ @ @ @ actually stand for Reichsstelle für Industrielle Fettversorgung : the German government outlet which oversaw the production and distribution of soap and detergent products .
These letters were twisted by- the Exterminationists to mean “ Rein jüdisches Fett ” ( “ Pure jewish Fat ” ) .
The Exterminationist Nachum Blumental from Tel Aviv writes that this soap was one of the most important display objects in Holocaust museums around the world .
He reports that bars of such soap are exhibited at the Historical Institute of Warsaw , at the Kaznelson House of @ @ @ @ @ @ @ and at the YIVO Institute for jewish Research in New York .
He also writes that bits of “ RIF ” soap are to be found in the Keller des Grauens on Mount Zion in Jerusalem .
( See Übersetzung aus dem Hebräischen Deckblatt ; Jiddische Kultur Monatsschrift des Jiddischen Kulturverbandes , # 21 , June-July 1959 , p .
1 . )
A Mr. Yaakov Riz of 1453 Levick Street , Philadelphia , Pennsylvania , operates his own “ Holocaust ” Museum out of his basement , under the auspices of what @ @ @ @ @ @ @ Genocide.
” He displays a jeweled soap dish inscribed “ Soap Made of jewish Bodies ” complete with a fragment of soap which is claimed to be made of human fat .
However , no forensic analysis has ever been made of the soap .
Riz , who claims to have lost 83 of his relatives at Auschwitz , was captured by the Red Army in which he promptly enlisted .
He was later court-martialed ( offense unknown ) , but after serving time in a Gulag , was repatriated to Poland from @ @ @ @ @ @ @ the Zionist fight to take Palestine away from its inhabitants .
He came to the United States in 1952 ( Philadelphia Inquirer , 21 April 1979 ) .
Among the best known Exterminationist authors , Reitlinger omits any mention of human soap , while Hilberg ( 31 : p. 624 ) doubts the authenticity of the claim .
But he says that the effectiveness of the human soap “ rumor ” lay not in its truthfulness ; , for it was “ probably not ” true ; but in its efficiency in transmitting @ @ @ @ @ @ @ “ Nazis.
” “ Evidence ” for the human soap claim was submitted at the IMT Nürnberg Trials by the Soviets .
Butz reproduces a photograph of the Soviet cakes in his book ( 109 : p. 201 ) , which is in fact Nürnberg documentary exhibit number PS 3421-2 , now lodged at the U.S. National Archives in Washington .
Pellessier provides a picture of human soap along with some other specimens from a “ macabre collection ” at Buchenwald in his book ( 19 : p. 64 ) .
The Encyclopedia @ @ @ @ @ @ @ a room of the purported “ soap factory ” ; the other one showing human bodies in a box ( 1 , Vol .
13 : pp .
761-2 “ Poland ” ) .
The caption states : “ A German soap factory near Danzig.
” The history of the allegation can be traced back to September 1942 , when Rabbi Stephen Wise ( 1874-1949 ) announced that he had received a message from an official of the World jewish Congress in Europe reporting on the manufacture of soap and artificial fertilizer from @ @ @ @ @ @ @ was greeted at the time with a certain amount of skepticism , since the Americans and British had already encountered such an allegation during the First World War : an allegation which had turned out to be Allied propaganda .
( See Arthur Ponsonby , Falsehood in Wartime , IHR , 1980 . )
So , later in the same month , Gerhart Riegner , a World jewish Congress representative in Switzerland , came forward with new documents to “ prove ” the allegation .
The documents , Riegner said , had been @ @ @ @ @ @ @ connected to the German High Command and had reached him through intermediaries .
This anonymous officer claimed that there were at least two factories in existence manufacturing soap , glue , and lubricants from jewish corpses , and that it had been determined that each jewish corpse was worth 50 Reichsmarks .
I have yet to uncover any invoices or bookkeeping entries among the mountains of German documents to support this valuation .
One source alleges that Rabbi Stephen Wise “ knew ” about the “ human soap ” manufacture earlier than September @ @ @ @ @ @ @ it , or didn ’ t want to believe it .
The allegation had been made by an escapee from Belzitz ( ? )
camp who reported it to Rabbi Michael Weissmandel , an ultra-Orthodox jewish leader in Slovakia .
Weissmandel communicated the report-which also included the first allegations of gassings-to representatives of the World Jewish Congress in Budapest , and in Switzerland .
When the report was translated into English in New York , the part about “ human soap ” was omitted by Tartakover , the executive director .
Rabbi Weissmandel @ @ @ @ @ @ @ and set up an ultra-Orthodox seminary in New York State .
He died in November 1957 , but in 1960 his war memoirs were published posthumously in Hebrew as Min Hamaitzar ( From the Depths ) available for $ 6.50 from Beis Hasefer Book Store , 169a Ross Street , Brooklyn , NY 11211 .
An ardent follower of Weissmandel , Rabbi Moshe Shonfeld , uses many excerpts from the memoirs in his indictment of Zionism – which the jewish zealots regard as blasphemy – entitled The Holocaust Victims Accuse ( qv ) @ @ @ @ @ @ @ message to the “ American ” jews was deliberately suppressed because , being Zionists , they were agreeable to having some aged and useless jews martyred by the “ Nazis ” so that the young jews could gain passage to Palestine .
He says that it was only when Rabbi Wise was actually presented with a bar of jewish soap that he had to organize some kind of protest ( Shonfeld , pp .
40-41 ) .
This allegation is somewhat ironic , for Dr. Butz indicates in his book ( 109 : @ @ @ @ @ @ @ likely initial source of the entire Holocaust myth , and that his training in Talmudic lore enabled him to draw on a rich and bizarre well of imagery .
Butz cites Talmudic passages which describe how 4 billion ( or in other sources , 40 million ) jews were slain by the Romans ; how the tidal wave of jewish blood carried boulders into the sea and stained the water for four miles out ; how jewish bodies were used as fence posts ; how jewish blood was used as fertilizer on Roman @ @ @ @ @ @ @ rolled up in their Torah scroll and burned alive .
In his book The Six Million Reconsidered ( Noontide , 1979 ) , William Grimstad deals even more effectively with the uncanny resemblance of modern-day “ Holocaust ” allegations with ancient Talmudic and Biblical anecdotes .
On page 42 , he shows a Talmudic illustration of the Fiery Statue of Molech , which he points out , bears a curious similarity to Auschwitzian “ gas-ovens.
” But there is in the U.S. National Archives a document number 740.00116 EW/726 , which appears to @ @ @ @ @ @ @ 1942 from an anonymous Vatican source called “ Mr .
F. ” It consists of a three-page description in French of events which were allegedly transpiring in Poland .
Inter alia , the document reports : Farms for the breeding of human beings are being organized to which women and girls are brought for the purpose of being made mothers of children who are then taken from them to be raised in “ Nazi ” establishments… Mass execution of jews continues… They are killed by poison gas in chambers especially prepared for that @ @ @ @ @ @ @ and by machine-gun fire , following which the dead and the dying are covered with earth … Reports are being circulated to the effect that the Germans are making use of their corpses in plants manufacturing chemical products ( soap making factories ) .
It would thus appear that the entire allegation is founded on anonymous reports and speculative hearsay .
No one can come up with any locations , dates , or names .
Of course , this has not prevented popular “ historians ” such as William L. Shirer from perpetuating @ @ @ @ @ @ @ the Nuremberg Trials that the ashes were sometimes sold as fertilizer .
One Danzig firm , according to a document offered by the Russian prosecution , constructed an electrically-heated tank for making soap out of human fat .
Its “ recipe ” called for “ 12 pounds of human fat , 10 quarts of water , and 8 ounces to a pound of caustic soda … all boiled for two or three days and then cooled .
( 4 : p. 1264 ) As “ authority ” Shirer states in his footnote 59 @ @ @ @ @ @ @ p. 197 .
Transcript ” ( 4 : p. 1518 ) .
I suppose he must mean the same “ electrically-heated tank ” which appears in the Encyclopedia Judaica described above .
Unfortunately , the encyclopedia does not give a source for this illustration .
Let us pause for a moment and examine this Soviet soap recipe .
We must assume , first of all , that quite a few corpses will be needed to obtain 12 pounds of fat , since we are told the jews were just skin and bone anyway @ @ @ @ @ @ @ “ all ” the ingredients together just does not coincide with established soap formulas .
Norman Stark ’ s Forrnula Book calls for “ a lot of rendered animal fat ” and states that the water and caustic soda should be mixed with cold water ( 20 : p. 63 ) .
Our Soviet “ experts ” must have missed some basics on soap-making , for Stark tells us that the caustic soda should not be boiled with the water as the mixture will heat up anyway by the chemical action of the @ @ @ @ @ @ @ , and after proper adjustment of the temperature , the lye solution is poured into the tallow and then stirred .
This process would seem to make redundant the “ electrically heated tank ” shown in the encyclopedia .
One also wonders about capacity .
Eight ounces of caustic soda for each pound of human fat must mean 96 ounces for this recipe .
Most of the water , 10 quarts of it , would mix with the lye .
I simply can not understand how the ultra-efficient Germans , working with the @ @ @ @ @ @ @ as they were supposed to ) , would have bothered with such a small “ factory , ” fussing around with eight ounces of this and ten quarts of that .
Surely the “ mills of death ” could do better than this ?
In the process of tracking down mentions of “ human soap ” I came across a modern Polish tract by Dr. Adolf Gawalewicz which stated that “ soup was prepared from human flesh ” ( 3 : insert p. 7 ) .
Knowing how badly Polish translations are often @ @ @ @ @ @ @ perhaps meant “ soap , ” but a cross-reference to the French and German translations again shows “ soup.
” This would appear to be one of the even rarer allegations that the Germans encouraged cannibalism !
Many Exterminationist books make no mention at all of the “ soap ” story ; even outlandish books such as We Have Not Forgotten ( 2 & 6 ) which covers every other conceivable German atrocity .
The same is true of the numerous other “ Holocaustiana ” books which I have plowed through .
Surely @ @ @ @ @ @ @ be ample evidence to write book after book , article after article , on this one subject .
Even the “ authoritative ” 7 volume report of the International Auschwitz Committee , written by the same Dr. Gawalewicz who wrote the Auschwitz guide-book ( 3 ) referred to above , makes only passing reference to “ human soap.
” The English edition of the work states : Is that not some sort of exaggeration , some unintended injustice , in regard to those hundreds of thousands whose ashes were scattered by the wind-nobody @ @ @ @ @ @ @ the fat for soap ; whose hair was used to make mattrasses ?
( I suppose the translators have come adrift here again , for a “ mattrass ” is a slender glass tube used in a laboratory .
They probably mean “ mattress ” ) .
This is the only mention of “ soap ” throughout this massive work , in spite of all those “ hundreds of thousands.
” Evidently something must be wrong .
Determined to get to the bottom of the “ human soap ” problem , I paid @ @ @ @ @ @ @ tried to locate the site of the “ human soap factory.
” At the nearby Stutthof “ extermination camp ” I again sought evidence , but not one of the officials or guides there could help .
Nor was there any evidence on display in among the numerous other examples of German “ atrocities.
” I journeyed deeper into Poland to the museum of Auschwitz-Birkenau , and when I again found no evidence of “ human soap ” on display ’ , I inquired of the officials if they might have a sample @ @ @ @ @ @ @ Mrs. Irena Stafanska , curator of the archives , and Mr. Franciszek Piper , one of the museum guides .
Finally , Piper shook his shoulders , gave me a pleasant smile , and informed me embarrassingly that their own forensic examination of their “ human soap ” samples had proved it to be just ordinary soap .
But what about the specimens of “ human soap ” which had been exhibited at Nürnberg ?
Where were they ?
Were they not at Auschwitz ?
I was unable to penetrate the subject any @ @ @ @ @ @ @ about hearing any more about it .
I continued my search through the exhibits , but still was unable to find any trace .
Undoubtedly the “ human soap ” World War Two version is just about as real as the World War One yarn about the wicked Huns turning the bodies of their dead soldiers into soap .
At the end of WWI , a certain Virginia newspaper editorialized that in future wars “ propaganda must be more subtle and clever.
” ( Ponsonby , pp .
102-113 ) .
But obviously @ @ @ @ @ @ @ circulation in Russia , for the Soviets did not heed their advice in the later conflagration .
It is certain that if the western public realized that almost all of these atrocity allegations emanated from the communist bloc , then they would receive about as much credence as contemporary communist propaganda about intervening in Hungary , Czechoslovakia and now Afghanistan to “ rescue the inhabitants from foreign interference.
” Americans especially know how communist interrogators can force bogus confessions out of prisoners through torture techniques .
We have many examples from Korea and @ @ @ @ @ @ @ that these communist WWII allegations are underscored and recycled throughout the western media by ardent Zionists .
It would seem that Zionists have such influence within the media that they can promote these communist lies almost without restriction .
The only limit seems to be how gullible the general public really is .
After the showing of the “ soap ” -opera Holocaust on television , many Zionist leaders expressed worries that perhaps this might be going too far .
The Chief Rabbi in London warned against “ sanctifying the Holocaust ” in @ @ @ @ @ @ @ ) .
Gitta Sereny writing in the New Statesman ( 2 November 1979 ) admitted that many “ Holocaust survivor testimonies ” are “ partial or complete fakes ” and that “ Auschwitz , despite its emblematic name , was not primarily an extermination camp.
” With such admissions as these , one wonders how long it will be before the Exterminationists realize that they have overdone it a little bit , and begin to switch horses .
I firmly predict that before very long the Exterminationists will announce that the “ gas @ @ @ @ @ @ @ and that the Six Million were in fact worked to death , not gassed to death .
The paucity of evidence for the “ gas chambers , ” “ human soap , ” “ lampshades , ” et al .
will necessitate that .

Human Soap
By Ditlieb Felderer & Richard Harwood
Published: 1980-08-01
It is variously claimed by the Exterminationists that human corpses underwent melting by some rendering process whereby raw material for soap was made. The process, means, and distribution system, are all totally unknown.
Immediately after liberation, în Politicieni în România, the district rabbi ordered the collection of all bars of soap bearing the letters “RIF”. After the recitation of the Kaddisch (the jewish prayer for the dead) the bars of soap were then buried in the jewish cemetery. News reports about the incident appeared in the local Polish press, which were later picked up in such “Holocaust” books as F.C. Weiskopf’s Elend und Grösse unserer Tage (The Misery & Greatness of Our Days), 1950.
Also, an article in the Paris Match about Anne Frank, written by Pierre Joffroy, reports that
four bars of “jewish soap” manufactured from corpses in the extermination camps and which, discovered in Germany, were wrapped in a shroud, in 1948, and piously buried according to the rites in a corner of Haifa cemetery in Israel.
Paris Match, No. 395, 3 November 1956, p. 93
The letters “RIF” actually stand for Reichsstelle für Industrielle Fettversorgung: the German government outlet which oversaw the production and distribution of soap and detergent products. These letters were twisted by- the Exterminationists to mean “Rein jüdisches Fett” (“Pure jewish Fat”).
The Exterminationist Nachum Blumental from Tel Aviv writes that this soap was one of the most important display objects in Holocaust museums around the world. He reports that bars of such soap are exhibited at the Historical Institute of Warsaw, at the Kaznelson House of the Ghettofighters’ Kibbutz in Israel, and at the YIVO Institute for jewish Research in New York. He also writes that bits of “RIF” soap are to be found in the Keller des Grauens on Mount Zion in Jerusalem. (See Übersetzung aus dem Hebräischen Deckblatt; Jiddische Kultur Monatsschrift des Jiddischen Kulturverbandes, #21, June-July 1959, p. 1.)
A Mr. Yaakov Riz of 1453 Levick Street, Philadelphia, Pennsylvania, operates his own “Holocaust” Museum out of his basement, under the auspices of what he calls the “Brotherhood to Prevent Genocide.” He displays a jeweled soap dish inscribed “Soap Made of jewish Bodies” complete with a fragment of soap which is claimed to be made of human fat. However, no forensic analysis has ever been made of the soap. Riz, who claims to have lost 83 of his relatives at Auschwitz, was captured by the Red Army in which he promptly enlisted. He was later court-martialed (offense unknown), but after serving time in a Gulag, was repatriated to Poland from whence he emigrated to Israel to join the Zionist fight to take Palestine away from its inhabitants. He came to the United States in 1952 (Philadelphia Inquirer, 21 April 1979).
Among the best known Exterminationist authors, Reitlinger omits any mention of human soap, while Hilberg (31: p. 624) doubts the authenticity of the claim. But he says that the effectiveness of the human soap “rumor” lay not in its truthfulness;, for it was “probably not” true; but in its efficiency in transmitting to the world the brutality of the “Nazis.”
“Evidence” for the human soap claim was submitted at the IMT Nürnberg Trials by the Soviets. Butz reproduces a photograph of the Soviet cakes in his book (109: p. 201), which is in fact Nürnberg documentary exhibit number PS 3421-2, now lodged at the U.S. National Archives in Washington. Pellessier provides a picture of human soap along with some other specimens from a “macabre collection” at Buchenwald in his book (19: p. 64). The Encyclopedia Judaica has two photographs; one showing a room of the purported “soap factory”; the other one showing human bodies in a box (1, Vol. 13: pp. 761-2 “Poland”). The caption states: “A German soap factory near Danzig.”
The history of the allegation can be traced back to September 1942, when Rabbi Stephen Wise (1874-1949) announced that he had received a message from an official of the World jewish Congress in Europe reporting on the manufacture of soap and artificial fertilizer from jewish bodies. Naturally, the report was greeted at the time with a certain amount of skepticism, since the Americans and British had already encountered such an allegation during the First World War: an allegation which had turned out to be Allied propaganda. (See Arthur Ponsonby, Falsehood in Wartime, IHR, 1980.)
So, later in the same month, Gerhart Riegner, a World jewish Congress representative in Switzerland, came forward with new documents to “prove” the allegation. The documents, Riegner said, had been prepared by an officer (anonymous) connected to the German High Command and had reached him through intermediaries. This anonymous officer claimed that there were at least two factories in existence manufacturing soap, glue, and lubricants from jewish corpses, and that it had been determined that each jewish corpse was worth 50 Reichsmarks. I have yet to uncover any invoices or bookkeeping entries among the mountains of German documents to support this valuation.
One source alleges that Rabbi Stephen Wise “knew” about the “human soap” manufacture earlier than September 1942, but didn’t believe it, or didn’t want to believe it. The allegation had been made by an escapee from Belzitz(?) camp who reported it to Rabbi Michael Weissmandel, an ultra-Orthodox jewish leader in Slovakia. Weissmandel communicated the report-which also included the first allegations of gassings-to representatives of the World Jewish Congress in Budapest, and in Switzerland. When the report was translated into English in New York, the part about “human soap” was omitted by Tartakover, the executive director.
Rabbi Weissmandel later emigrated to the United States, and set up an ultra-Orthodox seminary in New York State. He died in November 1957, but in 1960 his war memoirs were published posthumously in Hebrew as Min Hamaitzar (From the Depths) available for $6.50 from Beis Hasefer Book Store, 169a Ross Street, Brooklyn, NY 11211.
An ardent follower of Weissmandel, Rabbi Moshe Shonfeld, uses many excerpts from the memoirs in his indictment of Zionism – which the jewish zealots regard as blasphemy – entitled The Holocaust Victims Accuse (qv). Shonfeld reports that Weissmandel’s message to the “American” jews was deliberately suppressed because, being Zionists, they were agreeable to having some aged and useless jews martyred by the “Nazis” so that the young jews could gain passage to Palestine. He says that it was only when Rabbi Wise was actually presented with a bar of jewish soap that he had to organize some kind of protest (Shonfeld, pp. 40-41).
This allegation is somewhat ironic, for Dr. Butz indicates in his book (109: p. 247) that Weissmandel was the likely initial source of the entire Holocaust myth, and that his training in Talmudic lore enabled him to draw on a rich and bizarre well of imagery. Butz cites Talmudic passages which describe how 4 billion (or in other sources, 40 million) jews were slain by the Romans; how the tidal wave of jewish blood carried boulders into the sea and stained the water for four miles out; how jewish bodies were used as fence posts; how jewish blood was used as fertilizer on Roman vineyards; and how jewish children were rolled up in their Torah scroll and burned alive. In his book The Six Million Reconsidered (Noontide, 1979), William Grimstad deals even more effectively with the uncanny resemblance of modern-day “Holocaust” allegations with ancient Talmudic and Biblical anecdotes. On page 42, he shows a Talmudic illustration of the Fiery Statue of Molech, which he points out, bears a curious similarity to Auschwitzian “gas-ovens.”
But there is in the U.S. National Archives a document number 740.00116 EW/726, which appears to be “information” received in November 1942 from an anonymous Vatican source called “Mr. F.” It consists of a three-page description in French of events which were allegedly transpiring in Poland. Inter alia, the document reports:
Farms for the breeding of human beings are being organized to which women and girls are brought for the purpose of being made mothers of children who are then taken from them to be raised in “Nazi” establishments… Mass execution of jews continues… They are killed by poison gas in chambers especially prepared for that purpose (often in railway cars) and by machine-gun fire, following which the dead and the dying are covered with earth … Reports are being circulated to the effect that the Germans are making use of their corpses in plants manufacturing chemical products (soap making factories).
It would thus appear that the entire allegation is founded on anonymous reports and speculative hearsay. No one can come up with any locations, dates, or names. Of course, this has not prevented popular “historians” such as William L. Shirer from perpetuating the myth:
There was testimony at the Nuremberg Trials that the ashes were sometimes sold as fertilizer. One Danzig firm, according to a document offered by the Russian prosecution, constructed an electrically-heated tank for making soap out of human fat. Its “recipe” called for “12 pounds of human fat, 10 quarts of water, and 8 ounces to a pound of caustic soda … all boiled for two or three days and then cooled. (4: p. 1264)
As “authority” Shirer states in his footnote 59: Nürnberg document “ND USSR-8, p. 197. Transcript” (4: p. 1518). I suppose he must mean the same “electrically-heated tank” which appears in the Encyclopedia Judaica described above. Unfortunately, the encyclopedia does not give a source for this illustration.
Let us pause for a moment and examine this Soviet soap recipe. We must assume, first of all, that quite a few corpses will be needed to obtain 12 pounds of fat, since we are told the jews were just skin and bone anyway. But the Soviet idea of boiling “all” the ingredients together just does not coincide with established soap formulas. Norman Stark’s Forrnula Book calls for “a lot of rendered animal fat” and states that the water and caustic soda should be mixed with cold water (20: p. 63). Our Soviet “experts” must have missed some basics on soap-making, for Stark tells us that the caustic soda should not be boiled with the water as the mixture will heat up anyway by the chemical action of the lye. The tallow is then melted, and after proper adjustment of the temperature, the lye solution is poured into the tallow and then stirred. This process would seem to make redundant the “electrically heated tank” shown in the encyclopedia. One also wonders about capacity.
Eight ounces of caustic soda for each pound of human fat must mean 96 ounces for this recipe. Most of the water, 10 quarts of it, would mix with the lye. I simply cannot understand how the ultra-efficient Germans, working with the mass extermination of millions of people (as they were supposed to), would have bothered with such a small “factory,” fussing around with eight ounces of this and ten quarts of that. Surely the “mills of death” could do better than this?
In the process of tracking down mentions of “human soap” I came across a modern Polish tract by Dr. Adolf Gawalewicz which stated that “soup was prepared from human flesh” (3: insert p. 7). Knowing how badly Polish translations are often made, I thought that the author perhaps meant “soap,” but a cross-reference to the French and German translations again shows “soup.” This would appear to be one of the even rarer allegations that the Germans encouraged cannibalism!
Many Exterminationist books make no mention at all of the “soap” story; even outlandish books such as We Have Not Forgotten (2 & 6) which covers every other conceivable German atrocity. The same is true of the numerous other “Holocaustiana” books which I have plowed through. Surely if there were such factories there would be ample evidence to write book after book, article after article, on this one subject.
Even the “authoritative” 7 volume report of the International Auschwitz Committee, written by the same Dr. Gawalewicz who wrote the Auschwitz guide-book (3) referred to above, makes only passing reference to “human soap.” The English edition of the work states:
Is that not some sort of exaggeration, some unintended injustice, in regard to those hundreds of thousands whose ashes were scattered by the wind-nobody knows where-whose bodies were dissolved to use the fat for soap; whose hair was used to make mattrasses?
(Vol. 3, Part 1: p. 36)
(I suppose the translators have come adrift here again, for a “mattrass” is a slender glass tube used in a laboratory. They probably mean “mattress”). This is the only mention of “soap” throughout this massive work, in spite of all those “hundreds of thousands.” Evidently something must be wrong.
Determined to get to the bottom of the “human soap” problem, I paid a visit to Danzig, and unsuccessfully tried to locate the site of the “human soap factory.” At the nearby Stutthof “extermination camp” I again sought evidence, but not one of the officials or guides there could help. Nor was there any evidence on display in among the numerous other examples of German “atrocities.”
I journeyed deeper into Poland to the museum of Auschwitz-Birkenau, and when I again found no evidence of “human soap” on display’, I inquired of the officials if they might have a sample in their archives. I spoke with Mrs. Irena Stafanska, curator of the archives, and Mr. Franciszek Piper, one of the museum guides. Finally, Piper shook his shoulders, gave me a pleasant smile, and informed me embarrassingly that their own forensic examination of their “human soap” samples had proved it to be just ordinary soap. But what about the specimens of “human soap” which had been exhibited at Nürnberg? Where were they? Were they not at Auschwitz?
I was unable to penetrate the subject any further, as no one was enthusiastic about hearing any more about it. I continued my search through the exhibits, but still was unable to find any trace.
Undoubtedly the “human soap” World War Two version is just about as real as the World War One yarn about the wicked Huns turning the bodies of their dead soldiers into soap. At the end of WWI, a certain Virginia newspaper editorialized that in future wars “propaganda must be more subtle and clever.” (Ponsonby, pp. 102-113). But obviously the paper did not have a high circulation in Russia, for the Soviets did not heed their advice in the later conflagration.
It is certain that if the western public realized that almost all of these atrocity allegations emanated from the communist bloc, then they would receive about as much credence as contemporary communist propaganda about intervening in Hungary, Czechoslovakia and now Afghanistan to “rescue the inhabitants from foreign interference.” Americans especially know how communist interrogators can force bogus confessions out of prisoners through torture techniques. We have many examples from Korea and Vietnam. But the sorry fact is that these communist WWII allegations are underscored and recycled throughout the western media by ardent Zionists. It would seem that Zionists have such influence within the media that they can promote these communist lies almost without restriction. The only limit seems to be how gullible the general public really is.
After the showing of the “soap”-opera Holocaust on television, many Zionist leaders expressed worries that perhaps this might be going too far. The Chief Rabbi in London warned against “sanctifying the Holocaust” in the Jewish Chronicle (6 July 1979). Gitta Sereny writing in the New Statesman (2 November 1979) admitted that many “Holocaust survivor testimonies” are “partial or complete fakes” and that “Auschwitz, despite its emblematic name, was not primarily an extermination camp.”
With such admissions as these, one wonders how long it will be before the Exterminationists realize that they have overdone it a little bit, and begin to switch horses. I firmly predict that before very long the Exterminationists will announce that the “gas chambers” were all communist propaganda, and that the Six Million were in fact worked to death, not gassed to death. The paucity of evidence for the “gas chambers,” “human soap,” “lampshades,” et al. will necessitate that.
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Author: Aryan - "National Socialist" - Musician Aryan - "National Socialist" - Musician