The Image of the Germans in Polish Literature (Polen und die Fälschungen seiner Geschichte) By Else Löser

Self-published by ELSE LÖSER


(expanded in the form of a brochure)

Held in 1981:

at Aumühle/Hbg., August;
Mannheim, September;
the Steiermark, October.

Further events forthcoming.

GERMAN were the parents and grandparents of NICHOLAS COPERNICUS, the formulator of the modern concept of the cosmos. GERMAN was the territorial association which he joined in 1496 as a student in Bologna. GERMAN (in addition to scientific Latin) was every word he ever bequeathed to the world. THUS the German people salutes its great son, 500 years after his birth.

GERMAN were the parents and grandparents of
NICHOLAS COPERNICUS, the formulator of the modern concept of the cosmos.
GERMAN was the territorial association which he joined in 1496 as a student in Bologna.
GERMAN (in addition to scientific Latin) was every word he ever bequeathed to the world.
THUS the German people salutes its great son,
500 years after his birth.

“Just have the courage to state the truth openly and without embarrassment! It will introduce doubt into the soul of the person listening. Folly seeks flight when exposed to the air of doubt. You have no idea what can often be achieved by means of a single word.”

Johann Wolfgang von Goethe

[p. 5]

With regards to the theme of my remarks:

Poland and Falsifications of Polish History

I would like to begin with a few remarks about myself personally, for the purpose of explaining why I am so familiar with circumstances in Poland.

I was born and grew up in former Congress Poland, which was, at that time, annexed to Czarist Russia. Both my own experiences, and those of my forefathers, date back to the period prior to the First World War. I learned a great deal from reports from my parents and grandparents, and much from my own experience. My family only settled in Bromberg, West Prussia after the First World War. Many thousands of German families unwilling to live in a Polish state following the restoration of Poland did the same at that time, attempting to reach the German Reich by moving to territory granted to Germany by plebiscite. After the first territories subjected to plebiscites achieved overwhelming majorities of up to 97 and 98%, the Poles prevented all further plebiscites. Upper Silesia, despite a clear German majority, was terrorized by Polish rebellions, during which time German residents were repeatedly attacked for so long that Upper Silesia was partitioned by the League of Nations as the result of French pressure and French extortion. West Prussia was therefore lost without a plebiscite. We were therefore forced to become Polish citizens. I experienced life in Poland and suffered enough there to be well aware of the Polish national character from my own experience. In Germany, people know very little, or absolutely nothing, of the nature and objectives of the Poles; all sorts of lies and slanders are naively accepted as revealed truths. I would therefore like to educate people in this regard, since eventual understanding can only come about as a result of an exact knowledge of the history and development of the Poles. Truth on both sides is a precondition to any reconciliation. As long as one side continues to lie without restraint, and the other is compelled to keep silent, for whatever reasons, there will be no reconciliation and no reparation of injustice. Lies destroy all approach to reconciliation. Only the truth on both sides can exert a healing influence.

I therefore wish to make the Poles comprehensible to you in their cruel reality, in all their doings. In so doing, I must also discuss the historical facts.

An evil proverb referred to the eternal enmity between Poles and Germans and Poles has existed among the Polish people for decades. The proverb states: Póki świat światem, Polak Niemcowi nie bedzie bratem. In translation, this means: As long as the world exists, a Pole will never be a brother to the Germans — a truly malicious saying, which has no equivalent in German-speaking regions. This proverb is an expression of the great vehemence of Polish hatred.

What are the origins of this merciless hatred? Is there any historical justification for it? No, not at all, apart for their support of the Jews, as their Polish Jew Merkel who is destroying Europe, same murderous and callous characteristics of the Khazarian Turkic Mongoloids, support of the Novus Ordo Vatican II etc.

Such abysmal hatred is foreign to the German soul. On the German side, people have always been prepared to build bridges and help in any way. This is a fact which anyone can repeatedly verify, even today, when the same people who expelled us from our homes and farms, who plundered us and even murdered many of us, seek — and obtain — our assistance. The inefficient Polish economy is supported by German assistance in sums running into the billions, while the German population donates thousands of tons of food. Before me is a copy of a document from the “Komisja Charytatywna Episkopatu Polski” from Kattowitz, dated 10 April 1981, in which the auxiliary bishop, Czeslaw Domin, Chairman of the Charitable Committee of the Conference of Polish Bishops, confirms that 700 tons of food had already been received, intended for the people of hishomeland. He also confirms that he is aware that he is dependent on assistance from neighboring countries. The assistance received from these neighboring countries, is nevertheless alleged to be but “a drop in the ocean”. What this really means is: “Send more”. And we Germans do send more. 

Months have passed since the letter of 10 April 1981, and we Germans have collected money to help Poland all this time. People fall head over heels all over themselves out of pure pity: ecclesiastical institutions collect, schools collect, private persons collect, associations collect, proclamations to contribute are posted in hospitals and banks, a fixed contribution of 25 DM per assistance package is even demanded from church pulpits. Anything less isn’t enough! And the Germans contribute overwhelmingly. Thousands of tons of assistance are sent to Poland in road-trains. Another final proof that the Germans do not hate the Poles, nor have they ever in their long history. But what thanks do we get for all this from Poland? Only renewed hatred, since nothing in the world generates more hatred than when people are repeatedly compelled, as a result of their own incompetence, to accept gifts and assistance, which is, after all, perceived as mere alms, in order to survive.

But Poland is not a charity case. Poland didn’t come into need as a result, for example, of earthquakes, floods, hurricanes or even overpopulation of the territory. No natural catastrophe is responsible for the present situation in Poland, but rather, the proverbial Polish economy, the incompetence of the leadership classes and their corruption in every respect. Poland is not poor, but is on fruitful soil, since with East Prussia, East Pomerania, East Brandenburg, Silesia and Danzig, it came into possession of almost 103,000 square kilometers consisting of territories which had, for the most part, once been the granaries of Germany. The territories of West Prussia and Posen alone should be producing surpluses — just as they once did. With the takeover of German territories by Polish administration, including the coal and iron ore reserves of Upper Silesia and our flourishing industries and harbors, Poland possessed all the preconditions for a sound economy. But a people which merely distils the thousands of tons of potatoes and wheat in vodka and then simply drinks it, is naturally unprepared, and unable, to work for its living.

Regardless of these considerations, it must be observed that Poland is not suffering from starvation, as is often implied. There are supply difficulties due to poor organization, but there is no starvation. Other forces are at work here, but a new type of plundering of the German economy. And the docile Germans fall for it. They give and give, demanding nothing in return — for example, not even exit visas for the hundreds of thousands of ethnic Germans compelled to remain in Poland, in violation of their human rights. These ethnic Germans are compelled to remain and work in virtual slavery, while young Poles leave their country in droves expecting a warm welcome in Germany and Austria. These young economic refugees, who come to us with their exit visas in order, are not the slightest bit modest in demanding our assistance; on the contrary, they make arrogant demands – doesn’t that tell us something? Any municipality compelled to accept them can tell you what a headache they are.

The nature of the Poles is revealed by an incident, reported upon by the Deutsche Wochenzeitung of 4 September 1981. While the Poles accept our assistance with both hands, Polish hack writers dare to spit in our faces. Thus, the newspaper “Polnische Perspektiven” took advantage of the Prussian Exhibition to allow Marian Podkowinski to write:

“History has handed down its negative judgment about Prussia. The present attempt at resuscitation should almost be regarded as the desecration of a corpse. It would be more reasonable to allow a broad silence to reign over the Prussian corpse. In the interests of the Germans as well. Tilsit should, in particularly, be of the same significance for the Germans as Poltava for the Swedes, in case anybody is ever interested in archeology.”

And while payment of German assistance was running full-tilt and our media were informing us that this had already exceeded the sum of 22 million DM, we read the following under the heading “Television Shows Anti-German War Films” in the daily newspaper “Die Rheinpfalz” of 18 December 1981:

“Almost the only thing broadcast for entertainment consists of war films showing the crimes of the Germans during WWII. TV series about brave young Poles fighting the German Order of the Teutonic Knights are even featured as weekly children’s programs. Almost the only thing you hear on the radio is march music.”

The decisive battle against the Teutonic Knights took place in 1410. That was 570 years ago, but the Poles are still inoculating their children with hatred of the Teutonic Knights, even today!

And we thank them for their hatred with foodstuffs worth many millions of marks!

That is the coin with which the Poles have paid for German assistance since the very birth of the Polish state. But when has a debtor ever loved his creditor, especially when there is no possibility of repayment of the debt? We Germans ought finally to take note of this, and act accordingly. The Russians and French have never done anything for the Poles, and — for this very reason – are not only not hated, but are respected.

We must finally fathom the origins of this hatred in order to understand all the later developments and false attitudes of the Poles for the Germans. We must finally speak of the falsifications of Polish history. When were these committed and to what purpose?

The Poles today are a vain and arrogant people, especially the upper classes. They have few gifts, they are not productive and creative, they have given the world nothing magnificent. Because they were unable to develop for long centuries, they developed negatively. Thus they made demands without being able to produce services, they are greedy for the property of others, they think only of themselves and convince themselves that they are the center of the world. There are no realities for them, they live in daydreams and haughtiness.

The Poles perceive their inferiority as a people but fail to recognize the reasons for it. They think they are entitled to make demands, and these demands are made of the Germans, instead of their real oppressors, who skillfully direct their demands and their hatred.

Since their conversion to Christianity, the people have been subject to a strict clergy, which prevents the development of the personality. They cannot free themselves from this straitjacket. They are kept down so much that they increasingly unload their repressed aggression in unparalleled hatred against the Germans, who are freer and richer. This hatred is once again manipulated by the clergy and since the clergy represents the greatest power among the people, and since the people trusts its Christian church, it also follows its leadership. The Church triumphs in Poland. And the Catholic church was the arch enemy of the German Reich from the very beginning. The Poles were and are exploited as tools to bleed the Germans and the German economy white.

In proof of what I just said, I will reproduce a Catholic Polish battle song, which was sung at the Pan-Slavic Congress in Prague in 1848:

“Brothers, take up your scythes! Let us hurry to war!
Poland’s oppression is over, we shall tarry no more.
Gather hordes about yourselves. Our enemy, the German, shall fall!
Loot and rob and burn! Let the enemies die a painful death.
He that hangs the German dogs will gain God’s reward.
I, the provost, promise you shall attain Heaven for it.
Every sin will be forgiven, even well-planned murder,
If it promotes Polish freedom everywhere.
But curses on the evil one who dares speak well of Germany to us.
Poland shall and must survive. The Pope and God have promised it.
Russia and Prussia must fall. Hail the Polish banner!
So rejoice ye all: Polzka zyje, great and small!”9

[Alternate translation:

“Brothers, pick up your sickles! Let’s hurry to battle!
Poland’s serfdom is at an end, we refuse to wait any longer.
Gather hordes all around you all. May our enemy, the German, fall!
Plunder, rob, scorch, burn. Let the enemy die horribly.
Anybody who hangs the German dogs will receive God’s reward.
I, the Provost, firmly promise you the Kingdom of Heaven for it.
I will forgive every sin, even premeditated murder
In support of a free Poland from place to place.
But curse the villain who defends the Germans among us.
Poland should and must exist. The Pope and God promise it to me.
Russian and Prussia must disappear. Hail the Polish banner.
Exult gladly in it: Polzka zyje, large and small!”]

Every reader must feel the blood run cold as such diabolical hatred. Poles nevertheless claim to be tolerant in religious matters, to safeguard human rights and even that they struggle to protect them. Human rights is understood by them to refer exclusively to the realization of their own demands.

This song has come down to us in the German language [Translator’s note: this is undoubtedly true, since it rhymes perfectly in German; for example, “Fluch dem Bösewicht, der vor uns für Deutschland spricht”, i.e., “Curse the villain who defends the Germans among us”] This proves that the Poles, the so-called “original Slavs” with the “Slavic”-Polish past, were still using the German language predominantly in 1848, because their own language was not yet very strongly established at that time. They also wanted to reach all Catholics, since they always claim that Catholics and Poles are one and the same.

At this point, I would like to refer to an event which was just recently rescued from oblivion by German publications—the Polish revolts of 1830 against the Russian oppression. The revolts failed, the Poles fled in great hordes and were lovingly received and cared for—where do you think? Why, in Germany, of course. “Die Rheinpfalz”, a newspaper in Ludwigshafen, on 8 August 1981, commemorated the “German and Polish tears in the wine of the Harz Mountains”; it reports how Germans and Poles fraternized and were one in the struggle for freedom, how they sang Polish songs and how the Germans exulted with the Poles and encouraged the continued life of Poland.

The report repeats the description of a reception of the Poles on 19 January 1832 in Neustadt an den Haardt. It is characteristic for the German mentality of general love of humanity and decisive proof that there is no anti-Polish hatred on the part of the Germans. The report states:

“Hardly was the news received, late on the 18th, that the Poles were arriving in Neustadt the next day and would spend the night with us, than there was great excitement. They consulted on the type of reception they were to be given and the manner in which these highly honored guests were to be welcomed.

…. The Germans were soon cheering the victorious Poles of 29 November, soon German and Polish tears were flowing into the wine of the Harz Mountains, at the quickly awakening memory of the fall of Warsaw. Then a Polish fighter and an enthusiastic German, enthusiastically hoping to avenge him, were soon embracing. There Poles and Germans cried together over the fate of the 80-year old father of the Pole, who had been sent to Siberia as a commutation of the sentence of the absolutists… he had been sentenced because his son was a patriot …..”

To me, what is significant about this report is not only the sincere welcome given the Poles by the tippling Pfalzers, but rather, the fact that they communicated with each other exclusively in the German language, since the Pfalzer could only have sung along if the Polish songs had all had German texts at that time. To me, this is further indication that the hateful Polish Catholic battle song of 1848 was written in German. The German friendship and sympathy with which the Poles were received were repaid by the Poles, only a few years later, with abysmal hatred. But that was nothing new. Efforts had already been made to wipe out everything German on earlier occasions as well. Thus, even in the 18th century, Catholic Bambergers who had immigrated after the Black Plague, following their bishop, were Polonized by force: they were refused religious services and catechism in German and were re-educated as Poles. By the time of the First World War, these Bambergers were so Polonized that they could no longer speak German — despite their German Bamberger costumes, which they still wore, and as a result of which they were still called “Bamberki”.

This was the Polish religious tolerance, to which the Poles so proudly refer whenever they can. The Catholic Polish battle song of 1848 is not the only example of clerical hatred. These existed, and continue to exist, in such great numbers that one cannot list them all. I only wish to quote a few. From the text Poland’s Guilt for the Second World War” by Rudolf Trenkel from Thorn an den Weichsel.

“On 26 August 1920, the Polish priest in Adelnau said in an address: ‘All Germans in Poland must be hanged.’

“On 27 December 1921, the cathedral canon of Posen Pryndzinski, in a hateful sermon against everything German, said: ‘Our job isn’t finished yet. The interior must be secured, Vilna and Lemberg must still be secured, we must seize Danzig by force’”.

And Peter Aurich, in his book, “German-Polish September, 1939” wrote as follows:

“… after the Cracow newspaper ‘Czas’ had gone so far as to announce that ‘Poland’s artillery is aimed at Danzig to protect Poland’s honor’, not a single Sunday went by without ‘holy war against German neo-paganism’ being preached from the pulpits, and prayers were said for the victory of Polish arms.”

And on page 47 he says:

“Colonel of the General Staff Switalski, in the name of the Polish army in Graudenz, gave a speech at a reception for bishops Dominik and Dr. Okoniewsld, concluding with the words: ‘Pray with us today …. so that our brothers may hold out, that their probationary period may be shortened, and so that a great deed – a second Grunwald, may liberate us from lack of freedom and ensure us a corresponding peace.’”

Grunwald is what the Poles call the Battle of Tannenberg, which broke the power of the Teutonic Knights in 1410. In this regard, you need to know that there is no place called Grunwald. The battle took place in the vicinity of the village of Grünefelde near Tannenberg. The Poles not only link Grunwald with the defeat of the Teutonic Knights, but also, the future victory in the Grunewald of Berlin [Translator’s note: Grunewald is a suburb of Berlin, by far the most expensive residential area of the city, even today]. As I said, these are not the only proofs of the guilt of the Polish clergy for the atrocities against the Germans. Only this systematic education in hatred, which had its origins in the Polish churches and Polish intellectualism, could lead to Bromberg “Bloody Sunday”, which was, however, not the first incident of its kind.

There was also an earlier massacre at Bromberg, on 22 April 1654, when all the Evangelicals in the city were massacred. When Polish priests preach from the pulpit: “The Germans are your enemies – the enemies of Catholic Poland”, when murder weapons are blessed and distributed in churches, one need not search far for the guilty parties.

The peak of hatred however was reached by the cathedral canon, Prelate Kos, who, during a victory celebration of the Polish National Democratic Party at the triumph of Versailles, presented a song of hatred, which he had taken from a drama written by a certain Lucjan Rydel, “Jeńcy” (The Prisoners) in 1902:

“Wherever the Germans sets his foot, the earth bleeds for 100 years. Wherever the Germans carry water and drink, the wells putrefy for 100 years.

“Wherever the Germans breathe, the Black Plague rages for 100 years. Wherever the Germans extend their hand, peace goes down in ruins. And if you were 100 years old, the Germans would be ready to deny it.

“He deceives the strong, robs and dominates the weak, and if there were a road straight to Heaven, he would not hesitate to dethrone God. And we would then have the experience of seeing the Germans stealing the sun from the sky.”

This can only have been written by somebody whose nature bears hatred inside, whose entire life is eaten up by hate and envy. If he were not such a sick-minded hater himself, how could he generate such inhuman thoughts? A normal person doesn’t think this way. But that a cathedral canon, a worthy prelate, should repeat this song of hatred against the Germans at a victory celebration 20 years after it was first poured out by this “poet” is monstrous and proves most effectively that the outbreak of hatred of the people was controlled by the Polish church. The song of 1848 “Brothers, Pick Up Your Sickles, etc.”, is, after all, of “Christian” origin, and was sung well into Korfanty’s time, i.e., the 1920s.

Let us now investigate the testimonies of hatred of the Polish intellectual classes, which are a result of this ecclesiastical incitement since 1848. Local historian and scholar in Polish matters, Alexander Treiche, in his book, “History of German Culture of Rippin [Poland] and the Surrounding Regions”, wrote:

“In the years of revolution, 1904 to 1906, we were always hearing that all Germans ought to be slaughtered in a single night. To slaughter the Germans from the cradle upwards was the slogan of the Poles at that time. But even in the time when our parents and grandparents were still children, during the 19th century, they often heard this horrible slogan about the slaughter of all the Germans, with which the Poles had obviously been indoctrinated for generations.”

And then there are the publications from the year 1929 in the Polish newspaper “League for Great Power”, third edition:

“In war against the Germans, there will be no prisoners and no room for human feelings. We will astonish the world with the unusual, the bloody victims exceeding human proportions with which we will wash away the shame of the insults which we have had to endure from the Germans. In the Polish army, we must bear the spirit of an irreconcilable struggle rising to the point of cruelty.”

And on 3 October 1937, the same newspaper for Polish megalomania, according to the Neueste Nachrichten of Munich:

“The struggle between Poles and Germans is inevitable. We must prepare ourselves for it systematically. Our aim is a new Grunwald, but this time a Grunwald in the suburbs of Berlin, i.e., the defeat of Germany must be carried by Polish troops to the center of the territory, in order to strike Germany in the heart. Our ideal is a Poland in the West, with the Oder and Neiße as border.

“Prussia must be re-conquered for the Poles, and we mean Prussia on the Spree [a river in eastern Germany, running through the states of Saxony, Brandenburg and Berlin]. The world must tremble before the German-Polish war. In the ranks of our soldiers we must carry the spirit of merciless hatred.

“From this very day onwards, every issue of this paper will be dedicated to the coming Grunwald in Berlin.”

In March 1939, my brother, in a night club in Bromberg, heard Polish officers talking to each other about how they would “wade through German blood” in the event of a war with Germany. The lists with addresses of the Germans were already prepared. He had no idea that he himself would fall victim to this murder lust.

And in January 1945, when the Russian advance was approaching Litzmannstadt (where I was staying at the time) the Polish slogan was:

“Reich Germans, pack your bags,
Ethnic Germans, prepare your coffins!”

And my family paid for these blood-thirsty words with their lives. Except that they were no longer alive to buy any coffins.

The Poles weren’t just anxious to shed blood in 1939 and 1945, they began immediately after the creation of their new state. The bloodiest rebellions raged in West Prussia, in the region of Posen and Upper Silesia. The Korfanty bands terrorized German Upper Silesia since August 1919 until the division of the territory in violation of international law in 1922. In Posen, in 1921, it was possible to read the following on posters and in leaflets:

“With this broom we will sweep the last Germans from Poland!
Any that are still there in July 1921 is German trash and will be slaughtered to a man, and the biggest Hakatists [ethnic German Catholics] will be covered with petroleum and tar, set on fire and burned… .
Now they’ll all going to get it… all doctors, pastors, lawyers, leaseholders, settlers, property owners of all kinds, whether German or Jewish.”

There are also enough admissions of endless Polish covetousness. I only wish to quote a few:

On 13 June 1926, the Gazeta Gdanska wrote:

“The safest tanks in Pomerelia [region of eastern Pomerania, along the Baltic coast, historically including the city of Danzig] are the millions of Polish settlers. All land still in possession of the Germans must be torn from German hands.”

On 19 June 1929, the “Straznia baltycka” announced:

“Danzig, too, is a Polish city and will be ours. Your duty is to conquer Danzig, that tiny piece of Polish land waiting impatiently for you.”

In 1937, the [Polish] General Staff officer [Hendry] Baginski, states as follows, among other things, in his book, which is constantly being republished:

“Until peace reigns in Europe, until the name of Prussia, which is after all already the name of a people which has long since disappeared from the map of Europe, has been wiped out, until the Germans have shifted their capital city Berlin further to the West.”

A Polish General Staff officer reveals quite clearly here the Polish lust for war and the objective of that war: the incorporation of Prussia into Poland and the extinction of the name of Prussia! Later we will see the same Polish objective from the mouths of the highest dignitaries of the PolishChurch.

In reply, we must ask: on the German side, did any body ever express any desire or demand to shift Cracow or Warsaw further to the East?

The Pan-Slavic Youth Association on 4 May 1929 incited the people with the following publication:

“In 1410, the Germans were defeated at Tannenberg. But now we will smash them at Berlin. Danzig, East Prussia, Silesia, are minimum demands. Through this gigantic victory Poland will rule all of Europe.”

The Polish Professor, Limanowski, from Vilna, was right when he said of his countrymen:

“It lies in the nature of the Poles that they cannot remain in the realms of the real; their fantasy reaches further; whenever they get this hands on a piece of land, they want more. They want the whole world.”

In fact, they do want the whole world. In June 1929, they gave further proof of it:

“The hour of freedom will soon ring for the historically Polish territories. The ‘Pax Polonica’ will cause Europe to tremble. Fate has given Poland the historical task of forming the life of Central Europe.”

The manner in which Central Europe was to be shaped after the war was announced by the Polish Minister of Industry, Hilary Hinc, when he announced as follows regarding the theft of German land and wealth:

“…. We have carried out territorial gains in the West in a previously unprecedented manner – the easiest and most favorable: we have acquired territories in which streets, railways and waterways were already available as well as cities, which only await settlement, industrial installations, which only await activation, and coal mines. There are also a few residues of the German population which will be liquidated in a short time, in the manner that suits us, as we are morally and legally entitled to do under international law.”

Next to megalomania, what is recklessly revealed here is the Polish lust for robbery and murder, which breaks out in this people over and over again. The most shocking thing is that this Minister of Industry, the same one who wants to liquidate the residues of the remaining German population at whim and who constantly brags that they are entitled to do so under morals and international law, bears a German name.

He is obviously a German, “re-educated” for centuries, as in many other cases as well. The Poles call that “a German having risen in the Polish culture”. An old proverb, a few centuries old, confirms this over and over, that men of our blood who leave their country [and] apply their strength and skill to another people, are lost to us. They not only become loyal citizens of their new country. Vanity and a need for validity drives them to become our bitterest enemies in two or three generations – sometimes even faster. For the most part, they do valuable cultural work, which the host peoples benefit by, but they themselves become renegades, culturally enriching other nations. Renegades always carry the poison sting of treason, and precisely for this reason, they become worse haters of their ancestry than if it were truly foreign to them. There are endless examples of this turncoat attitude in all countries of the world. The best known deniers of their German blood were after all, Catherine the Great of Russia, the princess from Darmstadt, and the American, General Eisenhower – Eisenhauer.

Let us now turn to the history of the origins of Poland and the Polish people.

The Poles are a very young people without origins of their own, created, as it were, in a test tube. They received their land from the Germans, their language from Glagolitic monks [followers of the Greek monk St. Cyril, inventor of an alphabet for the Christian conversion of Slavic tribes], working on behalf of Rome. They have hardly anything of their own to show. They are Germans reeducated on behalf of the Roman Catholic Church for centuries, mixed with Eastern and Turkish-Mongolian tribes. They not only derived their folk costumes from the Turks, they learned their way of waging war from the Tatars. They testify to this themselves.

We should not ignore or underestimate this Polish reference to their own race, since here the Poles themselves give an indication of their origins of the Polish people.

We already know that the Glagolitic church language of the bishop of Cracow, Vinzenz Kadlubek (Wolf Gottlobonis) was used as the basis for his artificial “Chronica polonorum” and that the purpose was to eradicate the direct connection between the settlers with their old country. That was only the first step, which has remained completely unnoticed by outsiders. Only 200 years later did the opportunity arise for the second step, when the Lithuanian prince Jagiello, with the approval of his Christian bishops, recruited hordes of Mongols for a war against German Teutonic Knights. With this assistance, and the cruel Asiatic methods of fighting, German culture was to be defeated and erased. The Teutonic Knights were beaten and never recovered from this bloodletting. Asiatic hordes, spiritual intrigue and German stupidity, flourishing to the point of treason, did the work.

From the present situation, we know that victors never withdraw immediately after the end of the struggle. They remain in the land to enjoy the fruits of their victory and especially the women, in order to rape them and destroy their racial integrity. The hordes of robbers at that time did the same as they did in 1945, when they fell upon us and our people, especially our women. This was just as calculated, as it is today in the Pan-European idea of Count Coudenhove-Calergi [a racial mongrel who became famous in the 1920s]: a mishmash people that can more easily be ruled.

When the Poles, in their official history books, openly admit that they learned their lust for war from the Tatars and took their costumes from the Turks, then they are admitting that they are also racially related to the Turkish Mongols. Because only somebody of related blood could adopt a cruel, bloodthirsty method of fighting as his own and even brag about it. Only when it reflects one’s inner nature, can one say: plunder, rob, scorch, murder, let the enemies die horribly! There is not a single example of this type, down through the centuries to the present day, of German soldiers and priests talking this way, because it does not reflect their nature. On the other hand, we have many such Polish admissions. This shows the late consequences of this mixture of blood with Asians, which was introduced by the anti-German clergy with their policy of de-Germanization. This reveals the time of the origins of the Polish people. It reveals itself so clearly and in history that we must ask with astonishment why it even required these Polish admissions to be able to recognize these facts clearly. We are grateful to the Poles for opening our eyes in this manner.

The seed of the bishop Kadlubek nevertheless did not grow so quickly as intended, because, until well into the 15th century, the new artificial language was unable to prevail. Precisely the citizens of Cracow, the place of origin of the former inventor of the artificial language, resisted the longest against the adoption of Polish as a lingua franca. It has been historically proven by the later Polish historian Ptaśnik that Cracow remained almost completely German until well into the 15th century. There is a large proportion of German blood in the Polish people today, since all through the centuries the most hardworking forces from the Reich went to the East and were called there, as may be seen from the names of people as well as for cities and village. Always when German people were decisive in the leadership of the land, the land flourished. As soon as the Asian blood mixture became dominant with the help of clerical intrigue, there was devastation and pogroms. More and more Germans became subject to these methods of compulsion, but only after the rise of Pan-Slavism, since about 1848, this Asiatic hatred broke out into the open. Since then, Poland is no longer a European country. It has erased itself from European culture through endless hatred and blind chauvinism.

But the German East never belonged to the Asians, it is clearly a German settlement area, even if Turks and Asians temporarily flocked there and left traces. They contributed nothing to construction or culture. All attempts of the Poles and their foolish or treasonable German helpers, to refer to the German areas occupied by the Poles at that time as “originally Slavic settlement territories”, must be decisively rejected, since they are obvious falsifications.

The Poles have represented the thousand-year celebration of the Christian conversion of the regions on the Weichsel, Warthe and Oder as the time of birth of their thousand-year old identity as a state, but that is a falsification. At the time of Christian conversion, there was neither Polish land nor a Polish people, nor any Polish princes. The Poles, of course, still believe that in the meantime, because it is brainwashed into them by their clergy, but just the same, it is not true. Unfortunately, the Germans believe it, too, because history has been so completely falsified. And I will attempt to prove this based on history.

Richard Suchenwirth, in his work, The German East, reports on the development of the German Eastern territories. These are excellent reports.

But the author makes false assumptions based on the notion that there were both a Polish land and people, without ever asking where they came from and what their origins were. He describes the whole process of settlement as having been carried out by Germans, with great displays of erudition, and repeatedly says that there is no proof that the wars fought at that time were between the two peoples, but were, on the contrary, purely religious struggles and wars of Christian conversion, but nevertheless assumes the existence of a Polish people without offering any proof of it. This is how stubbornly historical falsifications have become established among us. Suchenwirth’s book isn’t the only one on the subject. To learn how much has been falsified, erased, omitted and added, you have to read “The Falsification of German History” by Wilhelm Kammeier and the“Slavic Legend” by Lothar Greil. They really open your eyes.

First I’d like to describe what we were taught about early Polish history when we learned it in school. They begin with the Christian conversion. Today, the Poles give an entirely different date for it. But let’s begin with [one of] the early rulers of Poland, Mieszko I, who underwent Christian baptism and founded the Polish kingdom, which bordered on Prussian territory. As is well known, the pagan Prussians resisted Christian conversion for the longest time. We learned that the cruel orders of knighthood subjugated the Prussians with fire and sword. This is described very vividly by the Polish poet Henryk Sienkiewicz. At the same time, the Poles were naturally innocent victims.

This novel, “With Fire and Sword” plays the most important role in the lives of all Poles who base their knowledge of history of the people and the intellectuals on this chauvinistic novel. Furthermore, the orders of knighthood are equated with the Germans.

In truth, however, the orders were never subordinate to the German Reich or Emperor; it was an independent body in the service of the Pope. Members were exclusively Germans from the Reich, but their sole function was to protect the interests of the Catholic Church, as demanded by the Catholic faith generally at that time. Their wars were wars of Christian conversion and not wars between Germans and Poles, which didn’t exist at the time.

The Poles are always talking about their victory at Grunwald in 1410 against the orders of knighthood, in which they are said to have been the conquering heroes. In fact, they only achieved their victory through the unparalleled and unscrupulous treachery in the ranks of the order itself.

[This section was problematic, as it was difficult to understand the nature of the claims being made. Deletion of text quoted by Else Loeser; substitution of text by Bolko Freiherr von Richthofen and Robert Reinhold Oheim:

“Their [the Teutonic Knights’] heroic struggle against superior numbers was weakened by treachery and treason at the decisive moment. The “Union of the Lizards”, mentioned above, fighting as a closed, armed company, within the Order of the Knights, by the Polish baron Mikolaj z Rynowa, a knight of the nobility of Chelm, disguised under the name of “Nickel von Renys”, violated their oaths, together with the companies of the knights from the local Prussian landed nobility, by betraying the Knights at the decisive moment, lowering their banners as a sign of surrender, and deserting to the Poles en masse. On the other hand, many Poles remained with the Knights and fought faithfully, such as, for example, Konrad von Oels, who ended up as a Polish prisoner.”


—From p. 132, POLENS TRAUM VOM GROSSREICH, by Bolko Freiherr von Richthofen and Robert Reinhold Oheim, reproduced as volume 1 of the 3-volume set, DIE POLNISCHE LEGENDE, Arndt-Verlag, 2001, D-24035 Kiel, Postfach 3603.]

[According to Wikipedia: “A pivotal role in triggering the Teutonic retreat is attributed to the leader of the banner of Culm, [1] [2] Nikolaus von Renys (Mikołaj of Ryńsk), born in Prussia (identified by Longinus as Swabia, a name used by Poles for Germany). The founder and leader of the Lizard Union, a group of Order Knights sympathetic to Poland, refused to fight the Polish, lowering the banner he was carrying was taken as a signal of surrender by the Teutonic troops. Accused of treason, ultimately von Renys was beheaded by his order, along with all of his male descendants.”]

A shocking example of treason, envy and desire for revenge, which is unfortunately not unique in German history, leading, then as now, to such devastating disaster for Germany. At that time, as today, there was no victorious hero as the victor, only bigmouthed arrogance.

But the highest Polish “Christian” dignitaries always talk about this “Grunwald”, which is however called Grünefelde, which gives them more glory but which they turn into the opposite with lies, in order to portray themselves as innocent martyrs.

The so-called offer of reconciliation of the German bishops of 18 November 1965 contains the following accusations against Germany:

“…His theses were directed against the German Orders of knighthood, the so-called ‘Crusaders’, which at that time, in the Slavic North and in the Prussian and Baltic countries converted the original local inhabitants with fire and sword for European Christianity and for its symbol, the cross, and for the church, in whose name they appeared, over the course of centuries became a fearful and extremely compromising burden. Even today, after many generations, the designation ‘Krzyzak’ (Crusader) is an insult and bogie man for every Pole and is unfortunately all too often identified with German culture. From the settlement areas later came those Prussians who brought everything German into ill fame in the Polish lands. They are in represented in the historical development represented by the following names: the same Albrecht of Prussia; Friedrich, the so-called ‘Great’;Bismarck and finally Hitler, as the end point of Friedrich II have always been viewed by the entire Polish people as the chief originators of the division of Poland and without doubt not without reason.”

In their hatred of the Germans, the pious gentlemen even forget that they are accusing their own Roman Church and Popery by stating that the conversion of the original inhabitants in the Prussian and Baltic lands with fire and sword was a compromising burden for European Christianity and its symbol, the Cross. This type of conversion at the time was quite common and occurred with the knowledge and approval of the See of St. Peter, in this case at the special wish of the Duke of Masovia, of whom the claim is still made, by Poles, that he was a Polish Prince. He called upon the knights because he had too little “fire and sword” to subjugate the Prussians. This illustrates the manner in which hatred makes people so blind that they can no longer think logically. But these remarks of the Polish bishops also reveal something else, namely, that hatred against the German orders of knighthood was unleashed by the Poles and is carefully cultivated by them. History is deliberately twisted into its opposite, because people want to ensure endless hatred. Because this so-called “Message of Reconciliation” was not only directed at the German recipients, it was also intended for their own people as proof of the kind of monstrous and shameless language which may be safely indulged in, against the Germans of the same rank, by their brothers in the faith. This shows quite clearly who is responsible for the education in hatred. There are endless examples in this, as well as other, additional, letters from Polish bishops to German bishops, revealing the lack of truthfulness in relation to past and present. At the same time, the Christian priesthood in particular had reason enough to extend the mantle of forgetfulness about the atrocities committed during the Christian conversion of Europe – and not only Europe. For example, was Lower Saxony peacefully converted to Christianity? Didn’t a German Emperor exterminate the entire ruling class of the territory in the name of the new faith – naturally with the approval of the top shepherds of the Holy See of St. Peter? And what about the Crusades of the Christian armies from all the nations of Christendom? Were they just friendly visits paid to neighboring countries? What did the most fervent bearers of Christian culture, the Spaniards, do when they arrived in Mexico, although they had no common border with the country? How many millions of innocent people fell victim to the bloody persecutions in the witchcraft mania of the Middle Ages? If the descendents of all these murder victims attempted to preserve their hatred and thirst for revenge the way the Poles have, with the help of their clergy, for 150 years, humanity would have perished from the earth long ago.

These examples show clearly that behind the stubborn clinging to historical lies stand special objectives which can been glimpsed over and over again, like a red thread.

At this point I would like to add some remarks on the effects of such historical falsifications down to the present day. In May 1981, the ZDF broadcast a three-part series under the title “Scars”, which was billed as an attempt at German-Polish reconciliation. The content was one single distortion of the actual circumstances. Extensive detail was given on the final discussion between the German participants Philipp von Bismarck and Countess Dönhoff on the one hand and the Polish professor Wladyslaw Markiewicz and the journalist from the Warsaw popular newspaper Polityka, Henryk Zdanowksi, on the other side. The Polish gentlemen did their best to conceal the truth entirely. Delicate questions were not even answered. But the first sentence of Prof. Markiewicz’s, who is well-known in Germany as a member of the notorious school book commission, was revealing. Here it is:

“The historical consciousness of the Polish people is not formed by historians and scholars, but by their great poets and writers, Adam Mickiewicz and Henryk Sienkiewicz.”

And it was easy to see that he was proud of this. He was so proud of his poets and his own cleverness that he forget how he himself, as an historian, is damaging his own reputation and that of his people. This is just another example of what Prof. Limanowski once said about his countrymen, that they cannot remain in the real of the real. Historical reality is not reality at all for them, but rather, the Polish daydreams of their own greatness and infallibility and German brutality and the cruel oppression of the poor, helpless Poles, who are supposed to be so proud.

This also shows how nonsensical it is, to sit down and negotiate with such people on a school book commission. What is this supposed to accomplish? Certainly not historical truth. Neither the professors nor the Polish cardinals have any knowledge of these things, and, accordingly, neither do the Polish people. The only purpose of the Polish school book commission is to establish the Polish version of events for all time, just like the historical falsifications that were spread about in the past. And this is a question of billions of marks, which are to be extorted by means of German admissions of guilt.

But back to Mieszko I. Who was he? Was he a Pole? No, although the Polish cardinals claim he was, in their so-called Message of Reconciliation, falsifying history from the very first page:

“It has been irrefutably proven that, in the year 966, the Polish prince duke Mieszko I, as a result of the influence of his wife, the Czech princess Dombrowka, received the Holy Sacrament of baptism with his royal household, as the first prince.”

Historically, the truth is quite different, and the pious gentlemen are lying. The name Mieszko is derived from the surname Mesico, of the Norman prince Dago, from the very highly respected family of the Daglingers, from the Kingdom of Norway. Dago-Mesico was the ambassador of Scandinavian princes, who had come as scouts and traders in the land on the Weichsel and Warthe. His wife was a Germanic princess from Bohemia and not a “Czech princess Dombrowka”. There wasn’t any Czech king at that time. The history of the Czechs has been falsified just as much as that of the Poles. In the year 966, there was a Dukedom of Bohemia, which was just as much a tribal dukedom of the German core land, like Swabia, Lorraine or Bavaria. The “alleged Czech princess Dombrowka” was the daughter of Prince Boleslaf I, who came from the Germanic tribe of the Varangians, Pramysil, and bore the name Domberta.

Prince Boleslaf of Bohemia – who was not a Czech – was a liege man of the German Emperor and remained true to him. His daughter, Domberta, was married, in a first marriage, to the Margrave Gerold von Meißen. (Franz Wolff: “Ostgermanien” [Eastern Germany]).

Dago’s son, Bolsleib the Clever, married the daughter of a Viking prince. The Poles turned him into the “first Polish king”, Boleslaw Chrobry. Neither the Norman prince Dago-Mesico nor his son, Bolsleib the Clever, was a Pole. Dago-Mesico founded his new empire in the thickly settled Germanic territory on the Weichsel and Warthe, documentary records of which exist as the Mesico-Reich. He ruled from 960 to 992. Despite indisputable research findings, the past of West Prussia, the Warthe district and Silesia have been falsely called “Poland” in later centuries, right down to the present day, whenever they were talking about the old Mesico-Reich. Polish repetition has managed to achieve this. But at that time there were no Poles, the name “Pole” was simply unknown to contemporary chroniclers. Only the ecclesiastical propaganda of the 13th century lead deliberately to the falsification of history, and thus, only in the chronicles written in the [Polish] language very much later, retroactively, the Norman prince Dago-Mesico was turned into the Pole, Mieszko I. The name Mieszko is derived from the name Mieczyslaw. With this in mind, they invented a tribe called the “Piasts”, to whom this Mieszko was attributed. But this tribe of the Piasts never existed. This is the way it is with all of Polish history. The names were changed, retroactively, in order to give the newly invented people and land their old past, in order to make demands and be able to demand rights. Why was this?

After the incorporation into the territory on the Weichsel and Warthe, Dago-Mesico attempted to expand his kingdom through conquest. But he suffered defeats at the hands of the Vandals in Pomerania, and the Heruler, at Usedom, near Stettin. This caused him to submit voluntarily to the German Emperor Otto I the Great. This again called the Roman curie on the plan which saw in this a strengthening of the German empire of power. The Pope’s office, which had plans for world conquest at that time, sent his spiritual representative to the court of the Norman princes. They were lucky enough to be able to persuade Dago to undergo baptism in 996 and joined the mission sent out by Rome in 967. He began his crusades against the Vandals of Pomerania; Vandal is equivalent to Wends. A people of the Wends has never existed. Only in later centuries did one use the word Wend, in order to make “Slavs” out of them.

When the Polish bishops indicate in their text “We Offer Forgiveness – We Ask For Forgiveness” of the Polish hierarchy with the first archbishoprics in Gniezno and three assistant bishoprics of Crakow, Wroclaw, Kolobrzeg – however Cracow, Breslau and Kolberg might be called – we must object that they are telling untruths and are falsifying history. There was a Polish hierarchy, but all bishops, all members of the orders, and all monks were Germans from the Reich territories. Where is any Polish hierarchy supposed to have come from? The bishopric of Gnesen was entrusted to the German bishops Jordan and Unger and were dedicated to the holy Adalbert of Prague. So who founded the Polish hierarchy?

Towards the end of the reign of the Daglingers in 990, Dago gave his empire to the Pope and withdrew as a fief against the payment of tributes. From this point onwards begins the evil development which was to lead to the formation of the anti-German basis of Poland. On the German side, people weren’t suspicious of the Pope. Germans are rarely suspicious, because they can’t imagine how evil our adversaries can be.

We can skip the intrigues and struggles between the sons and nephews of the Norman princes of Dago-Mesico and the Roman Church, no matter how they may be in themselves. The Roman church reinforced itself through the Christian conversion of the remaining areas of the Mesico Empire. This did not of course take place as a result of the voluntary submission of the Germanic tribes, but through violence and war. For the inhabitants, there was only one choice: baptism or death. There were struggles between pagans and Christians, but never between Germans and Poles.

The pagans were called “sclavi” at that time, i.e., because they were considered the “slaves” of a pagan god. After they underwent baptism, they were Christians. The word “sclavi” lost its meaning and was forgotten. Only in later centuries during the translation of Latin texts did people stumble across this word and forgetting its original meaning they removed the “c” from the word “sclavi”, because the deprecatory word “sclavi”, which reminded them of ordinary slaves, was perceived as an insult by the persons concerned.

At this point, I would like to insert what D. Skobnol says on this topic:

“Only at the end of the 18th century did German outsiders invent the more refined concept of Slaven. By omitting the refined “c” – or “k” – they retroactively falsified sclavi (from monkish Latin), as well as Sklabenoi (from late Greek). As ‘sklavi’ = servants, Gotzdiener, and worshippers of Satan was a word used by theologists, scholars and chroniclers of the West Roman, and, later German Reich, from the 9th to the 11th century to refer to all remaining masses of not-yet Christianized Germans serving ‘pagan’, nature or polytheistic cults, on the other side of the Christian West Reich; i.e., (more or less) about east of the Elba and north of the Danube, and, of course, deep in later ‘Poland’ referred to as the Easter territory, and as far as the Baltic. The word ‘Sklabenoi’ = i.e., Götzendiener, devil worshippers, was understood to mean, during the same period – from Byzantium, Constantinople, i.e., to the Eastern Empire (Greek Empire), all the many ‘pagan’ Germanic and related Indo-Germanic peoples dependent on not-yet Christianized [people] of Turkish origin in huge areas east of the borders of the Christian German Eastern Reich; i.e., (more or less) the central and eastern regions of the Balkans and, in particular, the land mass from the Black Sea to the Urals and Baltic (later, the Ukraine, Russia, Lithuania). Paid historians of the 19th century did not hesitate to falsify documents from the ground up, by erasing the tell-tale ‘c’ from the documents made available to them with special tools and artificially changing the sequence of the letters.”

How magnificently they did their work is described by Wilhelm Kammeier in “The Falsifications of German History”. Something similar happened with the name “Poland”. Until well until the 13th century the concept of “Poland” was unknown. The word “polani” is derived from the late Latin Po-lani, Residents of a Feild (farmers) and is derived, first, from “po” = near, and, secondly, from the Germanic “lan” = fief, field, land. Therefore the correct term should be “Poland” – as in English – and not Polen [the German name]. There is no convincing evidence for the purely Germanic derivation of what is supposed to have been called Polen, Latinized Polonia, and in Slavic, Polska.

The same applies to Pomerania or Pommerellen, which is derived from late Latin “pomerani”, i.e., Po-mer-ani = those who live by the sea = Meer-Anrainer [= neighbors to the sea]. During the Middle Ages, this referred to all the late Germanic tribes, mostly of Vandal origins, residing along the entire south coast region of the Baltic, roughly from Greifswald to the peninsula of Hela.

After these inserted scholarly concurrent remarks of all present researchers in this field, I would like to continue with my prior remarks.



This map was the object of mass distribution both inside and outside Poland during the 1930s as a propaganda postcard, with the support of the Polish governmental authorities. This was Poland’s thanks for the fact that Germany, through its victory over Russia in 1917, enabled the creation of a Polish state for the first time in 100 years. The map shows the insane chauvinism with which the Poles demand their “historically Polish western border”, even today. According to the map, entire regions of what are today Slovakia and the Czech Republic, not to mention German territories all the way to Dresden and Berlin-Baltic, in addition to all of Silesia, Pomerania, West and East Prussia, are Polish! Not only that, but the Polish eagle (vulture?) is “protectively” spreading his wings far into ethnically German and Russian territory. Polish chauvinists, emigrants and Bolsheviks all share this megalomania. The map shows, as a motto, the slogan of the Polish poet Adam Mickiewicz: “And every one of you, in your soul, bears a seed of future rights and a measurement of future borders!”


They thought they could conquer the German Reich all by themselves.

This Polish propaganda photo shows Marshall Edward Rydz-Smigly in a victorious pose. He thought he could conquer Germany all by himself and then march on to Berlin. Assistance from the Soviet Union was strictly refused. The aircraft squadron in the sky is a photo montage, inserted into the background. The planes actually show a training formation of the German Air Force taken at the 1937 Nuremberg Rally…

Another piece of fake photographic “documentation” intended to convince the Poles themselves that they were all-powerful.

The wars of Christian conversion decimated the Germanic population. But the monks wanted support points, i.e., they needed to built cloisters, but there was no work force. Prior to the Christian conversion there were flourishing landscapes, but afterwards, they fell into ruin: ruined fortifications, settlements and courts overgrown with grass, hay and trees. Churches and nobility sucked the blood of the lower folk. Artisanship no longer existed, nor did merchants. The mass of the “local population” sank in numbers from year to year, while the rest were reduced to slaves, or serfs.

In order to be able to build cloisters, the Cistercians had to procure a suitable supply of people, and they came exclusively from the territories of the German Reich. The monks assured the new settlers of privileges of all kinds and gave them German laws. This brought the desired success. German villages soon surrounded the cloisters. Christian immigrants reinforced Christian power. The Reich, on the other hand, allowed its citizens to be drawn out and did nothing to ensure possible rights for them. They made no attempt to incorporate the settled and cultivated areas, which were now settled exclusively by Germans from the Reich, into the Reich, in contrast to Rome, which arrogated the now Christian areas to itself.

The work of the settlers bore rich fruit. For the most part, they brought money with them, they gave the land order and right, custom and education. In the desolated land, after the construction of the cloisters, the swamps were drained, forests cleared. Wasteland and moors were made cultivable. Dams were built, moats dug, canals and bridges built. Instead of the old huts of mud, houses were built with baked brick and mortar. The German farmers brought their mouldboard plows and introduced crop rotation. The wealth of the land grew steadily. There arose gradually the granaries ofGermany, which nevertheless became desolate and overgrown when the Germans were bullied and expelled, and when the gentry, who had become Polish, gradually took power after Polish wars and rebellions.

That these areas had once achieved a high level of culture in every respect, is the best proof that they were German, and that they could not have been Polish, since they would never have achieved such a flourishing level of prosperity after the repeatedly provided proofs of Polish incompetence.

With the assistance of the Cistercians, artisans also settled the Mesico-Reich. First in the field were cloisters, then also outside the cloisters as well. Thus arose the villages and cities, the guilds. There followed the patricians and great merchants from the Reich, trade flourished in the land on the Weichsel and Warthe. Until well into the 15th century, Germans represented the largest part of the nobility and prince bishops, the settlements were subject to them, they founded not only cloisters, but trade centers as well. German was the lingua franca and the writing was German and the names were German, the laws were German. The Cistercians also possessed the privilege of only accepting citizens of Cologne into their orders. Only in exceptional cases could members of sponsor families gain entry to the orders.

The Poles have never, for example, contributed to the construction of this territory on the Weichsel and Warthe, since, first of all, there were no Poles yet, and secondly, when there were Poles, they were never capable of doing so. The Poles are not a creative people, but a people oppressed and held down by the clergy which cannot develop or even maintain land which has been given to them or which they have conquered. We are experiencing this problem at the present time, and not only agriculture in the former German eastern territories, but in industry, mining and trade as well, which were totally run into the ground in only 35 years, that which took centuries to build up. The reason for this lies not in Soviet oppression, but in the incompetence of the Polish leadership classes.

The areas on the Weichsel and Warthe were legal possessions of the German orders of knighthood. In the struggles for the Christian conversion of the Prussians, who resisted bitterly, Duke Conrad of Masovia obtained the assistance of the orders. After initial hesitation, the order was prepared but only upon promises of return payment. This return payment consisted of expropriation by the Duke of all of the territory of Chelm and all future territories still to be conquered for all time. This expropriation was sealed by Pope Gregory IX in the Golden Bull signed at Rimini in 1234.

The Poles however completely distort all this land expropriation. Otherwise they would have to admit that – if they had even existed at that time – they broke this treaty, when they expropriated this land by violence. Without this expropriation treaty, they describe the German orders as violent invaders, against whom they defended themselves as they had a right to do. Already this false description of history, even in German history books, shows the evil effects of historical falsifications. That struggles between pagans and Christians could be represented as struggles between two peoples and legally executed land gains could be passed over in silence, has made formerly racially related people into deadly enemies over the centuries. Was this intentional? Unfortunately we must answer yes. Why was this?

In all marks of the struggling princes people spoke German in the various German patois and dialects, since all princes and kings and their wives were of German origin, all bishops of the Beneficiation Churches of Gnesen were German too. The Pre-Monstratensian and Cistercian monks were all recruited out of the Reich, and to a man, the upper classes were all German and all settlers were German. But the Pope in Rome was not and he saw his power limited by the Germans. He feared the encroachment of German influence, both worldly and spiritual.

Thus he looked for ways to prevent this. In so doing, the bishops from Engelsburg offered the necessary assistance, while they, for their part, could count on the following of the monks and lower clergy. They found the way and they found the tool.

At this point I would like to quote a paragraph from the “Slavic Legend” by Lothar Greil, describing the birth of the Polish people and country. It was really a test tube baby type of situation:

“The most important objective was to erase the connection between the settlers and the former country. But because there was absolutely no cohesiveness in the provinces of the Mesico Empire, with its fragmented leadership, which was only held together by force, they set out to lay the basis for a unifying national and patriotic idea. Anybody who lived in the border areas of the territory of sovereignty of the senior council gentlemen of Cracow, a claim which is still made today, was to be taught that there was no national, political or ecclesiastical commonality with the other Germans living in German culture. With the approval of the Curia, Vinzenz Kadlubek – since 1208 Bischop of Cracow – in 1218 in the enclosure of a cell in the Cistercian cloister of Klein-Morimund (Andreöw) and wrote there his ‘Chronica Polonorum’ in the Latin language. This man, who, as a German, was really called Wolf Gottlobonis (i.e., Wolf, Son of Gottlob), invented the concept of ‘Poland’ as well as the saga of the ‘Lechs’, the so-called ‘original Poles’, and their ‘Piast’ family of princes. This imaginative work is chock-full of inventions and statements in contradiction to the facts, but this does not prevent it from being of enormous importance as propaganda. Of course, later, nobody dared to call a Christian bishop a swindler and a liar. And because a ‘Man of God’ always tells the truth, not even educated intelligent men thought of attacking the credibility of this ‘testimony’. In this manner, one of the most astonishing historical lies became a historical taboo. Although long since relegated to the status of a fable by all serious researchers as a result of the absurdity of its content, Kadlubek’s text still forms the basis, not only for all Polish, and even German, historical writing in this regard. Everybody repeats the fairy tales and blabs about the ‘Pole’ who didn’t exist at that time, any more than any concept of a Polish state, the ‘Piasts’, when people talk about Dago or his descendents, and, of course, about the ‘Slavs’, who are supposed to have resided there, instead of the actual Germans who were there on the spot, in what is called Poland today. That exclusively German dialects were spoken in all provinces of the Mesico Empire, even in Vinzenz Kadlubek’s lifetime, which could even be understood by anybody from western Germany, is ignored and therefore largely unknown.

It nevertheless took a long time for the new language to be accepted and recognized by the people and nobility. Until well into the 15th century, it was unable to take root. It is an undeniable historical fact, that, for example, the city of Cracow was completely German until well into the 15thcentury, as was Warsaw.

These are the biggest cities in Poland and nevertheless they were predominantly German, despite all Polish claims to the contrary. And until the end of the 18th century, neither the profane nor the ecclesiastical historiography mentions the popular contrasts of the area between the Rhine and the Weichsel during the Middle Ages.

Although there is no historical proof at all, the Poles represent their history as if they could look back on a thousand years of existence of a Polish state. And the otherwise serious Germans help them in so doing, sometimes intentionally, sometimes unintentionally. The first falsifier, as we have heard, was the German, Wolf Gottlobonis, active as bishop in Cracow. But these falsifications alone wouldn’t have had the devastating consequences, if other Germans had not attempted to resurrect the otherwise forgotten Wends as Slavs in the 18th century. Basic to the next swindle was the German theologian August Schlözer (1738 – 1809), who, in the service of the Russians as historical and philological expert in St. Petersburg, to please the Czar, is said to have invented the word “Slav” while investigating and systematizing the Glagolitic church language. Schlözer’s invention influenced the theologist Johann Gottfried Herder, who made a name for himself by digging up old folksongs of various peoples, but especially those of the “Slavs”. He found the Wends and the Sorbs and a culture of the “Slavs”. The Poles know that they owe him, since they show their gratitude to him – the only example of Polish gratitude in history – by maintaining his monument in Mohrungen/East Prussia, the city of his birth.

The Poles naturally need to fill out their alleged thousand-year history with great events and great men. Since no such great events or great men ever existed, they simply allocate to themselves all the great Germans they can find, and describe them as Poles. I will only mention a few, the most outstanding, those that the whole world knows were German; the Poles nevertheless dare to list them as Polish. The Poles prefer to make themselves ridiculous than admit the truth. As long as they can brag, they figure sometimes they will be believed.

Nicholas Copernicus! Because this great man was born in Thorn on the Weichsel and Thorn is called Toruń in Polish, then he must necessarily have been a Pole. He was a great man of Polish science. And because there is no proof of this, they replace the proof very simply with the following sort of statement:

Greece and Rome are no more, they only exist through Homer and Virgil, so let Poland exist through Copernicus. Copernicus is the honor of the nation, the glory of the Poles!

I took this documented megalomania of the Poles and arrogance from the brochure by Rudolf Trenkel, my countryman from Thorn, called “Poland’s Guilt for the Second World War”. Does anyone believe it, in Germany or elsewhere? Can a scholar who remained ignorant of the Polish language until the end of his life, who is not known ever to have written or spoken a single word of Polish, be a Pole?

The German astronomer, Johannes Hevelius, too, because he was born in Danzig, is incorporated and included in a pictorial table depicting various Poles.

Same thing with the sculptor, Veit Stoß, from Nuremberg. The Poles call him Wit Stwosz, because at the time when he created the great sculptures for the royal castle at Cracow, he naturally lived at Cracow. Even the highest representatives of the Church, the late Primate of Poland, Stefan Wyszynski and the present Pope, Karol Wojtyla, were not ashamed to call him Wit Stwosz, alleging that Stoß had “received his strength and inspiration from the Polish environment, the Polish culture and landscape”. And this, although they had just said, a few lines above, that they left the Germans their names and customs, that nothing was taken away from them.

Poland received everything from the Germans and this is the reason for their limitless hatred. They have an inferiority complex and don’t realize it. That’s why they take over everything that seems desirable to them, but they don’t want to admit that they have so much to thank the Germans for, that without German help they would be nothing. Even their epoch-making dictionary of the Polish language didn’t come from them, but from the German professor and resident of Thorn, Samuel Gottlieb Linde, a philologist who was a praeses and head of the Warsaw Lyceum (1771 – 1847) and who only learned Polish as an adult.

But there were also Poles who knew full well what they owed Germany. The former Polish head of state Josef Pilsudski once told his countrymen in anger that the new Poland wasn’t the result of the work of the Poles, but of the blood of German soldiers fallen in battle. So they hated him, too. Trenkel quotes Pilsudski’s words from 1922 in “Poland’s Guilt for the Second World War 1920 – 1939”:

“My pride is completely silent when I think that not we, not the Poles and not our efforts led to this gigantic upset. People are able to greet me with cannon salvos today in Cracow, Vilna or Posen, playing the national anthem and with Polish soldiers standing at attention.”

Later he even told them once:

“What have you done with this state? You’ve made it an object of ridicule.”

We must remember that the Kingdom of Poland was restored by Germany in 1916, in the midst of the First World War with all magnificence and glory.

In order to understand the connections, the historical developments must be recalled from forgetfulness.

Poland (Congress Poland) was part of Czarist Russia, divided into ten Russian “gouvernements”. As early as 1915, the German and Austrian troops were fighting Russia and had reached the borders of Congress Poland. The German Reichs chancellor, von Bethmann-Hollweg, in his speech in the Reichstag on 19 August 1915, offered the Poles a happy future, when he remarked:

“…Our troops, and those of Austria-Hungary, have reached the borders of Congress Poland to the East, and both are responsible for administering the country.

“…I hope that the present occupation of the Polish borders to the East will be the beginning of a development which will eliminate the old conflicts between Germans and Poles and lead the country from the Russian yoke into a happy future, in which the nature of its national life will be cared for and able to develop…”

And the solemn proclamation in the old royal palace at Warsaw was read out by the German Governor General, the infantry general von Beseler on 5 November 1916.

Even the telegram of thanks to Kaiser Wilhelm II and Kaiser Franz Josef I dated 5 November 1916 has been preserved. I quote:

“On this day, when the Polish people declares, that it is free and will receive an independent state with its own king and government, the breast of every freedom-loving Pole is filled with a feeling of gratitude towards those who freed the country with their blood and led it to the renewal of its independent life…

“We are therefore sending our thanks and our assurance that the Polish people will be able to maintain the faith with its allies…”

(Quoted from “Enduring Hypocrisy” by Kurt Relle.)

Polish gratitude evaporated so quickly that in 1922 Pilsudski was compelled to remind the Poles that it wasn’t the Poles that brought about this tremendous development. Gratitude and faith to those who purchased Poland’s freedom from Russian serfdom with their blood are things the Poles do not understand.

The bloody terror in Upper Silesia under the Korfanty bands raged from 1919 to 1923. At that time, as today, the Poles kept silent about German generosity, without which they would never have obtained a free state, but would instead have remained under the Russian yoke. But the following is how Polish historians describe the events in 1915-16 today.

“The outbreak of the First World War awakened the hopes of the Poles… in 1915, German and Austrian-Hungarian troops occupied the areas annexed by Russia. The war, which was dragging on, and the resulting lack of reserves, were the reasons why the Central Powers, in November 1916, issued an act of the planned creation of a Polish Kingdom, dependent on them. They convened the bodies of the future state, initially, the Provisional State Council, then the Council of Regents. But the plan to gain recruits in this manner for the planned army didn’t pan out. Moreover, the imperialistic plans of the new masters over these Polish territories became increasingly clear. The partial taking into consideration of the Polish postulates (the language question, creation of a Polish school system) did not prevent them from systematically plundering the country, stealing its food and raw materials, and destroying its industry. The brutal methods and the kidnapping of hundreds of thousands for forced work led to more and more resistance …

“On 7 November 1917, the capitalistic government in Russia was overthrown by revolutionary workers and farmers. A new stage in human history began …A party came to power which had formulated the solution of the right to independence and without reservation of Poland’s right to independence…

“A few days after the formation of the government, partly through armed struggle, the Germans were driven out of Warsaw and from the other parts of the Kingdom. In the capital city, the central leadership of the independent state arose. At its head stood, as provisional head of state, Josef Pilsudski, who was freed from a German prison. The liberated areas were surrounded by a German army of more than a million men, who still formed a strong military power in Eastern Europe. For this reason, the liberation of the western regions of Poland was achieved through heavy fighting.

“In the final phase of the war, seven well-trained and well-armed Polish divisions were fighting against the Germans on the Western front under the command-in-chief of General Josef Haller.”

This description is a lie from beginning to end. Neither the Central Powers nor Lenin did anything for the resurrection of the Polish state. Neither the Central Powers nor the other new masters (!) of the Polish areas plundered or robbed, or destroyed industries or kidnapped hundreds of thousands of Poles for forced work. And Josef Pilsudski was never in a German prison, and therefore could not have been freed from one. Pilsudski spent time in Russian prisons and in Siberia. He never lived in the German eastern provinces, but rather, in then Congress Poland, which was under Russian rule. He fought in the underground against the Czarist oppression of Poland and was therefore repeatedly interned by the Russians. At the beginning of the war, he fought on the German side for an independent Poland. But the Polish gratitude, and announcement of faith of 1916 was quickly forgotten, since as early as 1917 the Reichs government was compelled to take Pilsudski into custody as a prisoner of war. He was treated as an officer with full honors in the fortress of Magdeburg, which was customary on the German side. Did the Poles get him out of there and free him? Oh, the magnificent Poles!

In the confusion of the collapse in 1918 the Germans brought him back to Poland. But without Polish acts of heroism, there would be no Polish history. You can also call them Polish lies.

Nor did the Germans have any reason to destroy Polish industry, since they wanted an independent Poland. For the same reasons, the Germans didn’t need to be driven out of the country after heavy fighting. But the Polish heroes would, at least subsequently, like to have been victorious over a German army of over a million men. In their daydreams, and in their hatred of everything German, they invent the most contemptible slanders, in which there is not the slightest shred of truth. Hundreds of thousands of German soldiers shed their blood for the freedom of Poland, but these ungrateful people lie so cheekily that they claim to owe their independence to Lenin!

This pack of lies also mentions “well-armed Polish divisions”, alleged to have fought against the Germans at the final phases of the war, under the command-in-chief of General Josef Haller. In reply I would like to cite the periodical “Waffenjournal”, to show who this general really was. The periodical reports that in 1918, after the restoration of Poland, the Polish officer corps consisted 90% of the former officers of the Austrian and German army. The Polish cavalry also consisted almost exclusively of former Austrian-Galician cavalry regiments of the Austrian Imperial Army. Initially, there were still German commands, until a Polish command language was formed. Thus, here as well, the Poles have nothing of their own to show for themselves, but rather, took over their state and even their officers from the Germans. And how old can a people really be, if, in 1920, it possessed no firmly established language and had to take over foreign officers in their own service? And these officers from the Austrian Imperial army also included the later Polish general, General Josef Haller, offspring of an aristocratic Austrian family (Edler von Haller). As I well remember, he later became an adversary of Pilsudskis.

At this point I would like to mention other Generals of German ancestry, for example, General Anders, who formed an elite troop of large numbers of locally resident Poles in Alsace in 1939 and fought against Germany on the French side. The French used this Polish legion in the most dangerous positions, so that after the war, the only Poles left in Alsace were widows and orphans. And there was a specially famous German name in the Polish army who has been forgotten among us – the former the former Austrian Imperial Ulanenrittmeister [Austrian Captain of Lancers] Julian Rommel, after 1920 and 1939, commander of the military district of Posen. Julian Rommel belonged to the South-German branch of the Rommel family, who went to Poland with August the Strong. The Polish Rommel is supposed to have been rather similar to the German Field Marshal Rommel. There was also a Polish Admiral von Unruh, whose family was of German origin, and many others. With this listing of Polish patriots, we mustn’t forget the Foreign Minister Josef Beck, who was also of German descent, as indicated by his name.

The periodical “Waffenarsenal” also reports, that at the outbreak of the war in 1939, in Poland there was a stock of approximately 300,000 M12 pistols, as was discovered after the occupation of Warsaw as a result of an examination of [Polish] records by the German army. These 300,000 army pistols consisted 50% of Austrian M12 army pistols manufactured in the Austrian Steyr Works, which pistols came into the possession of the Poles after 1918. It will easily be seen that the Germans were even too kind-hearted as to arm their future enemies. Germans were always ready to fight for the rights, or alleged rights, of other peoples. The Poles thank us with abysmal hatred; they incorporate the men they need and hate and persecute their brothers. Will the Germans ever realize this? Or is this blind altruism simply in our blood? If so, we are doomed to perish in the long term, since foreign people are sucking our blood and marrow out.

The Poles ignore everything favorable to Germany, because they have so little of their own that they can be proud of. So they invent the most unbelievable fairy tales and slanders. In 1977, a 700-page book was published by the Interpress Publishers in Warsaw, entitled POLAND. For connoisseurs in the matter, it is a gold mine of Polish lies. The book is [also in the form of] a governmentally approved translation in Germany, in which the names, however, are all given in Polish. This is supposed to suggest that these names existed even thousands of years ago.

In this book, all the work of construction, all the services of the Germans are attributed to the Poles, since they happened, after all, under Polish kings. And still they brag about a very high level of culture. They lie so openly, as in the case of Linde or Veit Stoss, they just camouflage it a little, by saying “the three-field system was introduced under King Kazimierz Wielki and the first stone houses were built”. Kazimierz Wielki is said to have taken over a wooden Poland and left a Poland of stone. This is why he’s called Kazimierz Wielki, i.e., Casimir the Great. And this isn’t even alie, that was really the case. But they forget that the “Poland of Stone”, which didn’t even yet exist at that time, was built up by the hard-working German settlers, who also introduced the three-field system and brought the first iron plows with them. The Germans are only mentioned in passing, so to speak, and even so, as if they had contributed very little to the urbanization of the country.

Precisely that which affects Poland, will be blamed on the Germans. This can only happen because they refuse to recognize or admit their own inferiority complex.

That’s why this 700-page tome is not as harmless as one may perhaps assume. Because only people with a very good knowledge of Polish history can recognize all these lies and distortions. The lay person of good will, especially the gullible Germans, who cannot imagine the extent to which their enemies lie, for example, in this book, will not perceive the fabrications. Even the translation is intended for foreigners, without any real knowledge of Poland. The original, in Polish, however, conveys the same fabrications and lies to the Poles, especially, the young, who have no way of judging the facts. And this is the worst thing about it, since here, the basis is laid for new untruths, new historical falsifications, which are peddled to future generations as irrefutable truths. The younger generation “learns” from this book not a single good deed of the Germans, regardless of which century we’re talking about; they only learn what a magnificent, heroic, noble, human, scholarly, and highly educated people the Poles have been since the beginning of their existence as a nation and have also remained. The greatest artists, the greatest architects, the greatest scientists in all fields, are claimed as their own. For example, the first heart transplant operation on a human being is said to have been performed in Warsaw, the greatest architects are said to have created “Polish” Gothic architecture, the famous schools of archeology produced the most magnificent and world-famous archeologists, and they carried out the most interesting and most valuable excavations in the world. In the present age, the Poles have never brought forth great achievements, they have invariably failed and wrecked their country, but in the past, they were always way ahead of everybody else. There are no limits to this kind of fantasy.

And in this 700-page tome there is so much room, so much paper to print, that even the most obvious daydreams are vividly depicted as historical fact. They don’t stop to think that they are making themselves look ridiculous. I only wish to quote a few examples. Right at the beginning of the following story we learn:

“Even before the creation of the Polish state, traces of human habitation were found on Polish soil. 50,000 years ago, a central-Polish glacier already existed. After it withdrew, the first settlements of the Neanderthals appeared in the caves near Zawiercie and Ojców (the salt mines in the Beskids). During the withdrawal of the Ice Age, settlements of the earlier Paleolithic hunter culture extended into the northern Malopolska. On the sand hills of Mazowsze are traces of hunter camps which existed 14,000 years ago. The inhabitants of the settlements of the earlier Stone Age founded the culture of the embellishment of clay vessels, which was called strip ceramics. They resided above all in the loess soils of Southern Poland, Slask, Malopolska and the region of Lublin. Gradually, the settlements drove forward those of the cattle raisers, thus, for example, to Kujawy and the region around Pyrzyce in Pomorze Zachodnie. In Malopolska, flintstone ditches arose. The biggest of the ditches was the Untertagebau in Krzemioni Opatowskie. The flintstone tools from these ditches and out of the quarries of Dolny Slask and at the foot of the Sleza mountains spread over the mid-Polish lowlands, etc.

I think that’s enough nonsense for now.

Yes, they can’t remain in the realm of the real, their fantasy demands more, says the Polish Professor Limanowski. If they have one piece of land in their hands, they want the whole world. And now they are even trying to get it.

But what’s strange is that no matter how crazy and arrogant they are, there are always enough influential people ready to repeat these fairy tales. Articles appear in German newspapers, reporting on Polish band ceramics. The invention of the Glagolitic Church language as the new Polish lingua franca took almost 300 years, until it actually became a linguistic reality to some extent. I am afraid that it won’t take as long for the knowledge of the Polish band ceramics and the Polish Neanderthals to become a generally accepted myth.

Now let’s look at a second example:

The sudden attack of the Bohemian Duke Bretislav I in 1038 or 1039, on Wielkopolska, led to the plundering of the most important cities of the Polish state (Gniezno, Poznań and others). Śląsk was predominantly occupied by Bohemians. Through the loss of Pomorze, the then Polish state was cut off from the Baltic. The reconstruction of the weakened state began in Malopolska. The rulers’ seat was shifted from the cities of the Polanen to Cracow. Cracow was more closely related to the active political life of Western and Eastern Europe.

Now, it is a historical fact that Cracow was occupied by Germans before the invasion of the Mongol hordes in 1241 and was only a small castle and market town, which was destroyed and burnt down by the Mongols. The Germans rebuilt Cracow and received the privilege from the rules of the country in 1257 of only accepting Germans as citizens. In 1259, it was again conquered by the Mongols. The Polish historian Ptaśnik states that Cracow was still “almost completely German” into well into the 15th century.

The Poles however spread the fairy tale that the seat of the rulers was shifted to Cracow from the cities of the “Polanen” as early as 1039 after a Bohemian attack. In 1039, there was neither a Wielkopolska nor a Malopolska nor the city of Cracow, since these only began to develop from insignificant market towns into the largest cities in the region after the invasion of the Mongol hordes in 1241, with the added privilege of only accepting Germans as citizens. The Polish fairy tale and the historical reality are still 200 years apart.

And what are we to think of the

“…famous Polish excavations, which became some of the most important centers of archeology in the world, led by the ‘most important scholars’ of the 20th century, from Josef Kostrrewski’s ‘famous’ school of archeology. His excavations proved the original and uninterrupted presence of Slavic tribes in the hinterlands of the Oder and Weichsel as well as in Pomorre. He conducted significant studies of the ancient culture of the Slavs – among other things, the famous defensive settlement at Biskupin, proof of the culture of Lausitz from the earliest Iron Age – and throughout his entire lifetime combated the chauvinistic conception of a few German archeologists (when Poland was liberated from the Hitler fascists, his name therefore stood on the list of persons especially wanted by the Gestapo.)

Josef Kostrzewski undertook and produced an extensive synthesis of the results of archeology, philology and ethnography and proved that the culture of Lausitz (from the Iron Age) belonged to the ancient Slavs. … Simultaneous, and subsequent, investigations by Kostrzewski’s students as well as by other archeologists… confirmed the historical rights of the Poles to the regions on the Oder, Lausitzer Neiße and Baltic, and simultaneously proved that the statements of a few German historians of the allegedly decisive role of German colonization in the economic development of medieval Poland was false.

History is one of the sciences of which the Poles are very fond. 19th century Poland produced a whole series of excellent historical scholars. Polish interest in history was always particularly keen. In the times of the defeat of the Polish state the Poles gladly created courage and hope out of history, in which they made themselves familiar with the greatness and culture of the Polish republic of the nobles. And in history, the Poles sought lessons for the future.”

I am compelled to quote at such length in order to be able to answer with historical facts. The Poles deny the decisive role of German services in the construction of the country, because naturally the land can only belong to those who made it cultivable and fruitful for over 900 years, who cleared the forests, built fields, bridges and roads, dug canals, built cities and villages and the most magnificent cathedrals and universities. If they admit that they themselves failed to participate in this cultivation of the land and life, then they have no right to its possession. This is why they so conscientiously restore the old structures, because at least then they can base the appearance of a right of possession on them. And in order to make it all a bit more impressive, they attempt to prove the existence of an ancient Slavic culture. They invent so many hordes of “magnificent scholars and archeologists” that one must really ask how many of them ever really existed. No other people can produce such long lists of names of great scientists in every field, not even the people of poets and thinkers, otherwise known as the Germans. They really need to prove to the Germans that the ancient Slavs not only date back to the Iron and Bronze Ages, but that they inhabited central Polish glaciers as far back as 50,000 years. On the greatness and culture of the Polish Republic of the Nobles, to which they refer so proudly in order to create courage and hope for the future. Just a few years ago, there was a Polish TV broadcast in which the Polish speakers reported on the corruption and venality of the nobles and the serfdom and oppression of the people and made bitter accusations. There is an interesting acknowledgement of the former candidate for the Polish Crown Throne, Stanislaw Leszczynski, from the year 1733, confirming these accusations:

“I cannot recall with a shudder the law that fined a nobleman no more than 50 Franks for killing a peasant. In our nation, for this price, people purchase freedom from the restraints of the law. Poland is the only country in which the population is losing all human rights to speak.”

And the French Colonel Dumouriez, who was able to study the conditions very closely during a mission in 1770:

“The Poles fought for their constitution, for their freedom; they should have started out by destroying them. The Polish constitution is a pure aristocracy, in which the nobles can rule but never the people. It is impossible to apply this name to 7 or 8 million serfs, attached to the soil, without any rights or dignity, who are sold, traded, inherited as slaves, and who have to put up with all these changes in ownership like domestic animals. The social bodies of the Poles are monsters. Its government has only heads and stomachs, but no arms and legs, and its laws are like those of a sugar colony, which for the same reasons cannot lay claim to any independence. “

Both quotes from the “Slavic Legend”.

History is not erased so easily, as the editors of the new fairy tale book on Poland’s past might have thought. There are still in the archives many proofs to the contrary. Even Professor Markiewicz’s only recently announced position on the film “Scars” clearly contradicts the inventions of the literati of the great interest of the entire people in the history of Poland. If this were so, he would have not have been able to say:

“The historical consciousness of the Polish people is not formed by historians and historical scholars, but rather by their great poets and writers Adam Mickiewicz and Henryk Sienkiewicz.”

Anybody who lies too much, no longer knows what lies have already been told by other peoples. The 19th century didn’t produce a whole series of excellent Polish historical scholars but a whole series of chauvinistic hacks, that spat on everything German and laid the basis for the later endless hatred. This hatred didn’t exist in Polish literature until around 1820; even during the time of the Christian conversion by the Crusaders they didn’t lie so bloodthirstily and disgustingly.

Thus the novel “With Fire and Sword” has no claim to be historical, but rather, as in this new fairy tale book, note should be taken according to the intention of Henryk Sienkiewicz “to fortify Polish hearts”. But the effects are such that it is perceived as truth by all strata of the population, including the highest clergy, as he proves in his so-called “Offer of Reconciliation”. These historical writers are now elevated to the level of historical scholars, “further strengthening Polish hearts”. History is that simple.

The following is another example from the fairy tale book in the field of “Theater Culture”. On page 476, the “Traditions of Polish Art” are explained and it says literally:

“Upon the first appearance of the Dynasty of the Piasts, there sojourned there, in the form of two young angels, as guests, who, according to the Slavic custom, were greeted with mead and milk. The good-natured devil Bomta, who haunted the crossroads, was educated according to the manner of the Schlachta aristocracy, the ‘cosmopolitan’; Satan, by contrast, who leads men to evil, wore the German costume.”

Can Polish culture be better revealed than during this admitted hatred? What a flood of lies is released into the world merely to avoid admitting that really they have the Germans to thank for everything. There is not a single piece of truth in this whole lie rag. Thus, for example, even the above mentioned Professor Linde, who only learned Polish as an adult and mastered it so well that he gave the Poles their first dictionary and grammar book, is described in this book as a Pole born in Sweden.

The same thing happens with the magnificent structures dating back to the 12th century. Nor are the Germans even mentioned as the people who designed and built them. The Poles make themselves look so ridiculous, that they take flight in an imaginary “Polish Gothic Art”. Or at the most, they mention the Cistercian monks as the builders of the subsidiary branch of the Morimond Cloister (Burgund) — “an expression of the immediate relations with France.” The “Polish Gothic Art” built the most beautiful buildings in every city, the Poles endlessly repeat. If one were to destroy everything in the country that was built by Germans or Italians, if one left only those structures built by Poles, there would be nothing left in the cities except rental high-rises, boring brick houses shaped like children’s building blocks from the turn of the century and a few modern residential areas, which have nothing special with which to delight the eye. But this Polish “history book” has to prove the contrary and therefore they have to lie.

I stumbled upon another especially wicked distortion and slander in the above mentioned “history book”, which I cannot leave unmentioned. Every resident of Poland was aware of the all-pervasive anti-Semitism which permeated all strata of Polish society. The Jews were hated and persecuted just as much as the Germans, perhaps more than the Germans. Over and over again, boycotts were proclaimed against Jewish shops, and signs reading “Nie kupuj u zyda” (Don’t Buy From Jews) could be seen in most Polish shop windows. There were times when the Jews were as unsafe on the streets as the Germans. When I was in Warsaw in 1943-44 after a fairly long time away, I heard many Poles say they were grateful to Hitler for freeing the country from the Jews, but that Poland wasn’t as “free from the Jews” as they would have hoped, so the Poles soon organized their own pogroms. There are many Jewish writers and politicians who reported on this, so many newspapers reported on these pogroms. There is no doubt about this.

Now listen to the way Polish historical writers exploit these facts. I quote from page 104:

“In the German’s view, the Jews were dying too slowly in the ghettoes, so they went over to their final liquidation, whether through murder on the spot, or by means of special camps. Of more than 3 million Jews, only a few tens of thousands survived. They owed their lives to the Polish population. Although helping Jews was punishable by the death penalty, the Poles smuggled food into the ghettoes and hid those who successfully escaped from the ghettoes. There was a special organization which combined many Polish organizations and brought help to the Jewish population – the Assistance Council for Jews.”

This is so perfidious, that it takes one’s breath away. The Poles, who would never have given the Jews as much as a glass of water, claim to have created an organization to help them! What a generous and selfless people, that risks its lives to help Jews! This is the way the Poles write history now-a-days, and this is the way they wrote it hundreds of years ago.

The same lie techniques are employed with regards to Bromberg Bloody Sunday, just not as obviously. Briefly, they say:

“Immediately after termination of combat, they (the Germans) murdered tens of thousands of Poles in Bydgoszcz.”

I would now like to speak about why these enormous historical falsifications are dished up on such a huge scale. First, the Poles naturally want to reduce their inferiority complex, which is why they describe themselves as such a noble people, so completely without defect or fault. But they are pursuing much more distant objectives, than merely that of enhancing their own value in their own eyes. That which becomes known here and there ought really to shake the Germans out of their slumbers.

For several years now, the various newspapers in Northern Germany have been carrying reports by German academics, who are supposed to have stumbled upon records in the old church books and personal records, referring to “original ancient Slavic” rights and settlements in the areas of Kiel and Braunschweig and Kassel all the way down to Nuremberg and east of Munich. You also need to know that ethnic Polish officers and non-commissioned officers have, for years, been drilled into thinking that Lübeck, Lauenburg and Ratzeburg are “original ancient Slavic territory”, with a resulting historical claim on the part of the “Slavic family of peoples” to all of Schleswig-Holstein.

In the 1930s, both in Poland and abroad, Poland published a propaganda postcard with the support of the governmental authorities. This postcard was distributed as representing “historical truth”. Poland’s borders are drawn in with the white eagle of prey, while all of Slovakia, Czechia, the German territories all the way to Dresden-Berlin-Baltic, all of Silesia, Pomerania, West Prussia and East Prussia are included. The map was distributed with these added comments. Poland was already striving for these borders even before it obtained the British guarantee declaration. Polandwas convinced that it could obtain this expansion of their territory by war, which is why they prayed in the churches for the great War of the Peoples:

O wielką wojnę ludów prosimy Cię, Panie! (For the Great War of the Peoples We Pray to You, Lord!)

After England decided upon war against Germany and Poland was prepared to start the war against Germany in exchange for the English guarantee declaration, the newspaper “Dziennik Poznański”, in its edition of 26 June 1939, published a new map, in which the borders had been expanded far beyond those shown in the 1930s. The map is also attached. It shows the course of the borders as follows: the entire Baltic as far as Kiel, straight across Schleswig-Holstein to Bremen, down to Hannover, Göttingen, Kassel, Fulda, Frankfurt/Main, Nuremberg. We are grateful to the Frankfurter Allgemeine Zeitung for publishing this Poland territorial claim in their issue of 31 August 1979.

And since Germans are already attempting to confirm the territories of Lower Saxony, including Luneburg and Luneburg Heide, demanded as “land of the Wends”, as Slavic, these territories will no doubt be “given back” at some time in the not-so-distant future. Silesia has already been “given back”, since Cardinal Wyszynski expressly stated as follows in Breslau:

When we look around at these places of worship, we know that we have not taken over any German heritage. It was not the German soul, but the Polish soul, that speaks from these stones. We waited for these buildings until they returned to our hands.

The Cardinal knew that he was lying and that everybody in the world must have known it. Nevertheless, he lied, and there was no outcry, either in ecclesiastical or governmental circles, for a rectification of this lie. Doesn’t this prove that the Polish Church considers every lie and every falsification to be justified if it simply brings the Church closer to its goals? Didn’t it also tell loads of whoppers in its so-called “Offer of Reconciliation”? I remember the infamous insults against the King of Prussia by the highest representatives of the Polish Church, when Frederick the so-called Great was made responsible for the first partition of Poland, although Poland had been under Russian rule since the time of Peter the Great, i.e., since about 1700, and a free Poland no longer existed for Frederick to “partition”. In the so-called First Partition, Russia retained 82%, Austria10% and Prussia only 8% of the country, in which case it was simply regaining control of ancient Prussian territory? Doesn’t this figure of 82% for Russia make obvious who was really responsible for the partition?

When Frederick the Great regained ancient German territory which had only partially been subject to the Polish King, he liberated a poor, miserable people from the serfdom and oppression of a power-hungry and degenerate clique of the nobility. The land that Frederick regained control of, had been desolate and uncultivated since an outbreak of the Black Death in 1709 until the partition in 1772, and the people were so bullied and exploited by the arrogant and inhuman nobility that one could hardly call them “people” any more, so that the change in rule and order was greeted with joy.

THAT is the reality that the Polish bishops wish to turn into an accusation against Germany today by claiming that:

“The laws of economics, history and religion demand justice, as well as historical justice, demand that the Western territories now regained should remain forever Polish.”

This is a quotation from the former bishop of Cracow, Karol Wojtyla!

Just what the Polish Church was really after is revealed by another quotation from the Cardinals and Primate of Poland, Stefan Wyszynski, in 1965:

In regaining the Polish Western territories, with the destruction of the Prussian State and the destruction of the German Reich, the Counter-Reformation has achieved its goal.

Here, the Primate really lets the cat out of the bag. And he’s not just the head of the Polish Church, who pursues this goal. The entire Polish clergy lends assistance in so doing.

This quotation is both proof that Poland had a hidden war objective and therefore pushed for war.

The Cardinal gave an interview long ago on Austrian television. In so doing, the reproach was made against him that the Polish clergy had not done enough for Poland. In reply, he insisted that during the war, there was not a single Polish priest that did not fight with weapons in his hand. Does this require any comment?

One must keep all this in mind when the question is raised, on the German side, of who bears responsibility for the outbreak of the Second World War. Our gullible Germans are unable to conceive of the means employed by our adversaries to achieve their goals. In Germany, we even help them massively by further smashing the Third Reich as much as we can. In all public media, the abettors occupy all positions. How else would it be possible for so many lie films to be inserted in the television programming?

I have already mentioned the three-part film Scars, which is supposed to contribute to better understanding between German and Polish residents of Danzig. But it was nothing but one long libel against the Germans and a whitewashing of the Poles.

Revealingly, two quotations from the Poles were nevertheless brought up during the concluding discussion. I have already mentioned the first one, from Prof. Markiewicz. I would nevertheless like to repeat it here, since we must not forget it and should recall it back into the memory of the school book commission:

“The historical consciousness of the Polish people is not formed by historians and scholars, but by their great poets and writers, Adam Mickiewicz and Henryk Sienkiewicz.”

Isn’t that clear proof of what I have said, that Poles are not concerned with the truth, but rather, solely and exclusively, with establishing their own daydreams, so that their interpretation of history may be cemented for all time? This interpretation could, in turn, then be linked to financial and economic demands and extortion. In view of the gullibility of the Germans and their lack of endurance in the struggle for their own rights, the Poles hope to achieve their goals, as they have already announced the achievement of their goals, through the destruction of Prussia and the destruction of the German Reich.

But even the reporter Zdanowski let the cat out of the bag and revealed the Polish objectives and the Polish character, when he declared:


This sentence should be read several times and should not be forgotten, since this is an announcement of the next objective of the Poles. The former Pope Karol Wojtyla has already spoken of the restoration of a new God’s State on Earth. According to his own admission, this can only be a Catholic state. But according to the Polish view, Catholic is synonymous with Polish. If a German Catholic cannot be a true Catholic, then logically, he can only be a Pole. Just like how the Bamberg Catholics were completely and by force deprived of the Sacraments and were Polonized by force and other means, so the Counter-Reformation will not call a halt with the present situation of the destruction of the German Reich and the destruction of Prussia. The objectives could not be expressed more clearly. The public maps no only confirm the megalomania of the Poles but also that the Poles are exploited by powers in the background. A people that prays for a great War of the Peoples in its church services, can very easily be turned into torches. All the more so, when a son of this people, raised to the Chair of St. Peter, forgets himself to such an extent that during a visit by his countrymen in Castel Gandolfo, when the latter full of enthusiasm and ardour sang their infamous “Rota”, sang along with them into the microphone. Perhaps this was the answer to demands from the environment of the Vatican to stop the perceptible favoritism granted to Polishpilgrims. The German pilgrims present listened in disgust when they heard the Pope singing the “Rota” along the Polish pilgrims. Every Pole must have felt confirmed in their demands and objectives. The following is the text of the “Rota”:

Nie rzucim ziemi skąd nasz ród,
Nie damy pogrześć mowy,
Polski my naród, polski lud,
Królewski szczep piastowy.
Nie damy by nas zniemczył wróg!
Tak nam dopomóż Bóg!
Tak nam dopomóż Bóg!

Do krwi ostatniej kropli z żył
Bronić będziemy ducha,
Aż się rozpadnie w proch i w pył
Krzyżacka zawierucha.
Twierdzą nam będzie każdy próg.
Tak nam dopomóż Bóg!
Tak nam dopomóż Bóg!

Nie damy miana polski zgnieść,
Nie pójdziem żywo w trumnę
W Ojczyzny imię i w jej cześć
Podnosim czoła dumne.
Odzyska ziemię dziadów wnuk.
Tak nam dopomóż Bóg!
Tak nam dopomóż Bóg!

Nie będzie Niemiec pluł nam w twarz,
Ni dzieci nam germanił!
Orężny wstanie hufiec nasz,
Duch będzie nam hetmanił.
Pójdziem, gdy zabrzmi złoty róg.
Tak nam dopomóż Bóg!
Tak nam dopomóż Bóg!

We won’t abandon the land whence our kin [come].
We won’t let our native tongue be buried,
Polish people we are, Polish folk,
We are of the Royal Piast clan.
We won’t let the enemy Germanize us!
So help us God!
So help us God!To the last drop of blood in our veins
We’ll defend our spirit,
Till dissipates into powder and dust
The Teutonic gale.
Every threshold will be a stronghold for us.
So help us God!
So help us God!We won’t let Poland’s name be trampled,
We won’t alive into a coffin go
In Motherland’s name and her glory
We raise our foreheads proudly.
The grandparents’ land the grandson will regain.
So help us God!
So help us God!The German won’t spit in our face,
Nor Germanize our kids!
Our phalanx armed will arise,
The spirit will command us.
We’ll go when the golden horn calls.
So help us God!
So help us God!

[Alternate translation:


Polish text: English translation:
Nie rzucim ziemi, skąd nasz ród. We will not abandon the land whence our folk come.
Nie damy pogrześć mowy. We will not allow our language be buried.
Polski my naród, polski lud, We are the Polish nation, the Polish people,
Królewski szczep Piastowy. From the royal line of Piast.
Nie damy, by nas zgnębił wróg. We will not allow the foe to hold us down.
Tak nam dopomóż Bóg! So help us God!
Tak nam dopomóż Bóg! So help us God!
Do krwi ostatniej kropli z żył To the last drop of blood in our veins
Bronić będziemy ducha, We will defend our spirit
Aż się rozpadnie w proch i w pył Until unto dust and ash
Krzyżacka zawierucha. Falls the Teutonic whirlwind.
Twierdzą nam będzie każdy próg. Every doorsill will be our fortress.
Tak nam dopomóż Bóg! So help us God!
Tak nam dopomóż Bóg! So help us God!
Nie będzie Niemiec pluł nam w twarz The German will not spit in our face
Ni dzieci nam germanił, Nor Germanize our children,
Orężny wstanie hufiec nasz, Our host will rise up in arms,
Duch będzie nam hetmanił. Our spirit will lead the way.
Pójdziem, gdy zabrzmi złoty róg. We’ll go forth when sounds the golden horn.
Tak nam dopomóż Bóg! So help us God!
Tak nam dopomóż Bóg! So help us God!
Nie damy miana Polski zgnieść We won’t let Poland’s name be crushed
Nie pójdziem żywo w trumnę. We won’t go, living, to the grave.
W Ojczyzny imię i w jej cześć In our country’s name and its honor
Podnosim czoła dumne, We lift our heads proudly,
Odzyska ziemię dziadów wnuk. His forefathers’ land the grandson will regain.
Tak nam dopomóż Bóg! So help us God!
Tak nam dopomóż Bóg! So help us God!

See also:]

[For music, click here or here.
The musical quality of the two examples would appear to indicate that the reputation of the Poles as “musically gifted” is somewhat exaggerated. At any rate, they seem to have an inexhaustible appetite for this sort of thing. – C.P.]

*          *          *

No poem ever reached such popularity as the “Rota” (the Oath), which is still sung today. The original edition was not directed against the Germans, but rather against the Russians. Maria Konopnicka composed it in about 1908. Through rewording, it was redirected against the Germans and sung at the dedication of the Grunwald Monument in Cracow for the first time in 1910. After that, it became the combat song of the Pilsudski Legions. And now, in the Year of Our Lord 1981, it was sung with enthusiasm in Castell Gandolfo with the aiding and abetting of Pope John Paul II.

What a strange Christianity is revealed here. Songs of hate are sung at the See of the Representative of Christ on Earth and the Pontifex Maximus personally joins in, even over the microphone, so that the whole world can hear. A whole people conserves the un-Christian hatred for centuries, and lives off it. It considers the expulsion of almost 15 million human beings from their centuries-old homeland and the murder of more than 2 million more, after the war, to be justified and announces the additional theft of further territories, i.e., further expulsions. At the same time, these “Christian” expellers demand assistance from those whom they have expelled and claim that they hunger for the richest and most fruitful soil, while vodka instead of food is made from potatoes, while begging letters are sent to everybody possible and even to completely unknown private addresses, while one demands understanding, pity and Christian love of one’s neighbor, and they repay all this with hatred and insults from the domicile of the Pontifex Maximus. Christianity, Polish-style!

Isn’t it about time for the Germans to start to understand all this?

For all those who have already forgotten the cruel expulsion of 12 million people from their homes and even claim that it was all a “humane resettlement”, I will, at the end of this brochure, provide proof of the biggest crime of this century. It is the Special Order, bearing the Polish eagle of the Polish government, for the expulsion of the population of the city of Salzbrunn, one of many similar cases.

This proof should be shown to former Minister of State Dr. von Dohnanyi, who was not ashamed to tell his fellow citizens who had been expelled and were refugees, in the face of all the truth, that nobody was preventing them living there. He should be told that in the reverse case, not one single Pole would have debased himself so much as to speak to the dehumanized refugees about a “humane shifting and exchange of populations“.

All Germans should be reminded of the statement of Pius XII who was at any rate no Pole, on the annexation of German territories by Poland. The papal opinion states:

“It is the greatest crime to rob 12 million refugees and 3 million dead.”

One can only add that this opinion remains valid until the injustice is righted and repaired.

Freda Utley, an Englishwoman by birth, lecturer and newspaper correspondent with academic honors from the London University in history, spent a long time in Germany after 1945, observing the conditions. In her book, “The High Cost of Vengeance”, on page 162 [this refers to the German translation, Kostspielige Rache. Orig. English ed. Henry Regnery Co., Chicago, 1949, p. 143], she found a statement about the Germans, which deserves to be recalled to memory by all Germans:

“War propaganda has obscured the true facts of history, otherwise Americans might realize that the German record is no more aggressive, if as aggressive, as that of the French, British, and Dutch who conquered huge empires in Asia and Africa while the Germans stayed at home composing music, studying philosophy, and listening to their poets. Not so long ago the Germans were, in fact, among the most “peace-loving” peoples of the world and might become so again, given a world in which it is possible to live in peace.

Mistaken as the Boeklers of Germany may be in believing that concessions can be won from the Western powers by negotiation, their attitude proves the willingness of many Germans to trust to peaceful means to obtain their ends.”

This peacefulness should not go so far that we all abandon all our rights and no longer defend ourselves, when greedy neighbors show an ever-increasing hunger for our country and falsify history so much at the same time as if the Germans did nothing for a thousand years and simply attacked and murdered the poor, noble “slavs” over and again. Let us defend ourselves against these lies instead of always helping our worst enemies get on their feet again so that they can insult us and spit on us all over again. We Germans have no reason to wear sackcloth and ashes and lie on the ground in humiliation; we can be proud of our past, since there is no people on this earth which has given so much to the world.

We have been learning how history is falsified, almost every day since 1945. Just as now, it was also falsified earlier. We have experience and suffered the devastating results of this falsification upon people of the same origins and the same blood. If it is ever to come to a peaceful way to understanding between Germans and Poles, the past must be completely clarified and borne in all strata of the population. Not only among us, but among our neighbors as well over there. The Poles, who are ruled exclusively by feeling, must finally take cognizance of history and not look at everything one-sidedly and in their favor and blame the Germans for everything. Every people needs its history and no man flourishes without a country. The German people are therefore under an obligation not to allow their history to be falsified by foreigners. It is time to put an end to the Polish falsification of history; it must be annulled in order to vanquish hatred. Only the truth can vanquish hatred. No matter how bitter it might be, it is the only way to win the future.

* * *
Festen Mut in schweren Leiden,
Hilfe, wo die Unschuld weint,
Ewigkeit geschworen Eiden,
Wahrheit gegen Freund und Feind,
Männerstolz vor Königsthronen. –

Brüder, gält es Gut und Blut:
Dem Verdienste seine Kronen,
Untergang der Lügenbrut!

Friedrich von Schiller

[p. 51]


The fact of the expulsion is of course generally known, but I have received a photocopy of an original of an original expulsion order, which is only one of many.

I would like to bring it to public attention.

Else Löser



Wilhelm Kammeier:                        Die Fälschungen der deutschen Geschichte
Lothar Greil:                                     Slawenlegende
Franz Wolff:                                     Ostgermanien
Richard Suchenwirth:                       Der Deutsche Osten
Rudolf Trenkel:                                Der Bromberger Blutsonntag
Rudolf Trenkel:                                Polens Marsch in den 2.ten Weltkrieg
Peter Aurich:                                    Der deutsch-polnische September 1939
Walther Steller:                                Grundlagen der deutschen Geschichtsforschung
Kurt Relle:                                        Die unbewältigte Heuchelei
Freda Utley:                                      The High Cost of Vengeance
Wydawnyctwo Interpress:               POLEN

See more: A Treasure Cove of German History and more anti-German Hysteria

The Unknown History of the 1939 German-Polish Conflictl


Dedicated to the memory of the ethnic researcher Dr. Kurt Lueck, Posen, in gratitude for his scientific research into the German ethnic national areas of Poland.


When I was asked about a year and a half ago whether or not I would consider giving a talk on the subject of Poland — in view of the considerable interest in Poland on the part of the German people and the extent of German assistance programmes to that country — I began to research the “Polish problem” in greater detail than had hitherto been the case. It was not difficult for me to write recollections from my own experience, extending as far back as my earliest childhood and school days, while simultaneously discussing the findings of literature and history. At the request of the listeners, a printed text of my first talk was prepared, followed, some time later, by a further revised and expanded second edition, which has now been superceded by a third.

My first talk was followed by many others. Many questions were raised and innumerable letters received, expressing gratitude for my work of enlightenment, with the request that I publish other information, unknown in Germany, which might contribute to a more accurate appraisal of the Polish national character. I wish to comply with that request on the part of interested readers by writing a second part on falsifications of Polish history.

The enormous quantity of available materials made selection difficult; I had only intended to write a brochure enabling the German reader to see and understand the development of the Polish nation from its earliest Germanic racial origins to its chauvinistic hatred of everything German. In so doing, I made plentiful use of documentation prepared by scientific researchers and historians of an earlier era, as well as of materials dating from more recent research.

At this point, I should like to thank all those who have written to me enclosing clippings, etc. from the various news media, or who have alerted me to certain matters, thus helping me to clarify the topic of a falsified historical past in relation to falsifications of the present day.

It is not the case that the falsification process has come to an end. Quite the contrary: it is now, as in the past, being given continued life not only by foreigners, but by German writers and journalists, whether out of ignorance, carelessness, or deliberate malice, we may not say. It is the fashion — indeed, the fad — to write about Poland, since Poland is headline news in the world press; the subject must therefore be dealt with. The following pages are intended to reveal another aspect of Poland: the Poland of Polish literature, to which all Poles, and many Germans, make reference.

At the immediate moment, for example, the Hoffman and Campe Publishing Company is offering a large-format MERIAN book on glossy paper, advertised as follows:

“POLAND – a passion. Poland, the eternal. What kind of land is it, what kind of people? … We know too little about the history of Poland, writes the author Karl Dedecius. Yet Polish history is made especially clear to us precisely by Polish literature. Polish history and literature complement each other perfectly, since Polish literature has at all times been nationally and historically conscious, and therefore representative of the Polish people. The selection of texts is unusual. Poetry and prose are presented alongside historical documents and many journalistic texts. Bruno Barbey’s photos provide atmosphere, depicting everyday occurrences, unique qualities, and historical events. Barbey’s photographs reveal the Polish people and their surroundings with unreserved sympathy.”

That Polish literature was, and is, very nationalistic, is already well known. How historically accurate it may be, has been discussed by someone more competent than the writer discussed above. The second authority is the Pole, Prof. Markiewicz, head of the Polish School Book Commission, who, speaking on German television, described the kind of historical consciousness which is representative of the Polish people. His statements are as follows:

“We should not forget that the historical consciousness of a people was, and still is, influenced not so much by professional historians and their work, but rather — and to a much greater degree — by novelists and their works. I would like to remind you of our great writers Adam Mickiewicz, particularly his two novels ‘Drazyna’, and ‘Konrad Wallenrod’; Henryk Sienkiwicz, whose novel ‘The Knights’ was filmed a few years ago; and Boleslaw Prus, with his work entitled ‘The Watch Posts’.”

When the publisher of the Merian Book says that we know too little about Polish history, we can only agree with him. But he offers only an “unusual selection of texts”, and, in addition to historical and political documents, a number of more journalistic writings and topics photographed with “unreserved sympathy”. This means that the reader can renounce all hope of learning the truth about Poland and its history. I should like to provide some assistance in ameliorating this lack of knowledge with regards to the works of the great Polish poets referred to by Prof. Markiewicz, who were responsible for “forming the historical consciousness of the Polish people”, as Prof. Markiewicz expressly admits; but I fear that I will not concur with the “passionate author”, Karl Dedecius, and his 60 books on Poland — which he would like to expand to 100, according to page 37 of the “Darmstadter Echo” of 18 September 1982. The manner in which the writer’s output is praised to the book purchaser is highly peculiar. This clever fellow possesses an inimitable method of production, described as follows:

“Every morning — at least this is the impression he gives the reader — he takes one, two, three, Polish poems and translates them, much as another man might munch upon one, two, three English muffins. For a mid-morning snack, he treats himself to a couple of letters, which he translates; at noon, he relaxes with a few aphorisms, which he translates; in the afternoon, he writes a little essay or two — sometimes short, sometimes long — on translation work. In the evening, he attends a colloqium on Polish literature, or holds a meeting or two with a few experts on Poland. One may admire the quantity of work tossed off per annum by the 61-year old translator, but the quality can only be wondered at. So far, he has written, translated, or published approximately 60 books, testifying to his passion for Poland.”

I shall not attempt to compete with this mass producer as regards sheer quantity; but perhaps I can come closer where quality and truth about Poland are concerned. His connections — such as the Robert-Bosch Foundation — are not availble to me, but I hope to offer my readers a closer acquaintance with the Polish literature mentioned by Prof. Markiewicz so as to provide them with a clearer image of the land and people of Poland.

There is also a study group called “Poland Writings in the German Language”, led by a certain Udo Kuehn of Wiesbaden, of whom I wish to speak, since he has also attempted to “fill the German information gap on Poland”. According to the advertising blurb, however, he is apparently attempting to do so in the interests of the Poles and their country, rather than in German interests. The wares offered therein will therefore rather resemble the merchandise purveyed by Prof. Markiewicz where the historical consciousness of the Polish people is concerned, i.e., a product based on anything but reality and truth. German interests cannot, however, be served by whitewashing Polish literature and rendering it innocuous through deceptive translations, but rather, solely and finally, through the truth. I therefore agree with all those who say that the information gap on Poland must be filled, but please, let it not be filled not by persons who know neither the land nor the people, who have no idea of the conditions there, or who have only permitted themselves to be filled with one-sided information from Poles, i.e, those who accept the Polish image of themselves. Rather, I am in favour of permitting an expert with the highest qualications to speak on the subject.

My compatriot from the German East, the ethnic and national researcher Dr. Kurt Lueck, of Posen, provides information on the Polish national character and way of thinking in his very extensive works “The Myth of the German in the Polish Tradition and Literature”, and “German Construction Forces in the Development of Poland”. It is regrettable that these works can only be consulted in the Eastern Studies Departments of universities. They really belong in every German home, so that the unrealistic delusion of a proud and noble Poland — standing as high as the heavens above German barbarism — might finally be dispelled here in Germany, and facts be taken into account. Kurt Lueck’s research has done us a magnificent service through his sifting of Polish literature; I wish to rescue that work from obscurity.

It is only natural for screams of “incitement to racial hatred” to be raised whenever the coddled, pampered Polish child receives a scolding. In reply, let it be said that I cite exclusively texts originating in Polish literature or history, that is, admissions made by the Poles themselves, for which they alone are responsible. To us Germans, it is more important — in fact, a vital necessity — to learn the whole truth about the systematically engendered and pressure-packed Polish hatred of everything German, i.e, that we recognize the extent and origins of Polish chauvinism, as we ourselves experienced it in the 1920s and 30s, and are still experiencing it today.

Contemporary research has dealt with the question of the Eastern German settlement areas with typically German thoroughness, and in so doing it has reached findings which can no longer be thoughtlessly ignored. Even the Poles will be compelled to recognize these truths, if genuine reconcilation between both peoples is to become a reality.

The history of the settlement of an area is determinative for all time. Culture is not created by force or by lies, but only by intellectual work on the part of the elite of a people. Rights and ownership arise only by reason of the achievements of a people brought into fullness in a geographical area. There is no culture of weapons, no culture of lies. Only history provides an insight into the identity of the real founders of an ethnic culture.

I described the origins of the Polish nationality in my previous text, “Falsifications of Polish History”, in which I limited myself to the briefest possible discussion. Here again, I must return to the beginnings of Polish historical writings in the briefest manner possible.

All Polish history books, indeed all Polish literature, including the so-called “Letter of Reconciliation” from the Polish bishops Stefan Wyszynski and Karol Woytyla to the German bishops in 1956, refer to Miseszko I as the “first Polish Duke”, who took the Holy Sacrament of baptism in the year 966.

Of course, at the same time, this constitutes proof that no Polish empire existed in 966, since Miezszko was the “first”; furthermore, he was not a Pole, but rather, a Norman named “Dago-Mesico”, from the Norwegian family line of the Daglingers, who migrated into lands settled by the Germans on the Weichsel and Warthe. His baptism proves nothing at all — certainly not that he was a Pole, or that he ever became a Pole: it only proves that Dago accepted Christianity. There are no records — as scholars confirm today — which ever mention — even once — a people bearing the name “Poles” or “Slavs” [in the area] at that time. The only tribes which were native to the area were Germanic, and the founders of the Polish empire were also German. But Polish history has to begin somewhere; it was therefore logical to take this Christian baptism as the point of departure.

The falsifiers of history, who came along very much later, were simple men who lived mostly for the present, as is the case at all times. They lacked experience in falsification, and failed to realize that their falsifications would be recognized as such, even centuries later. They could hardly imagine that research into the truth would ever begin, even after a thousand years.

They falsified for the present and the immediate future; they encouraged belief for the present, and they knew how to compel this belief, just as they had known how to compel baptism at an earlier time. Baptism or death — thus was the conversion to Christianity achieved. The new “Polish” language, which was only invented much later, could hardly be imposed by force in the same way, since nobody would have understood it. The transformation of an entire people into a previously non-existent ethnic group could hardly occur overnight; long periods of time were required for this purpose, as well as stubborn, deliberately conscious work. First to be effaced was human memory, relegated to oblivion. The re-writing of the cloister chronicles dating back to the year 966 — the time of the first Christian baptism in the area — was only completed at the expense of great time and effort. It was, after all, necessary to take the name of every well-known person, every village, every ordinary object, and give it a new name, while concealing one’s objective.

Artificial languages are not as difficult to devise or as unusual as one might at first imagine. Synthtetic languages are created with specific objectives and propagated in books and groups even today, such as Esperanto, for example.*

* Translator’s note: The 1911 Encylopaedia (Poland) remarks:

“The first press from which books in the Polish language appeared was that of Hieronymus Wietor, a Silesian, who commenced publishing in 1515… the first complete work in the Polish language appeared from the press of this printer at Cracow in 1521…”

Polish belongs to the West Slavonic group of languages, several of which acquired written form, with many German loan words, only in the 19th century.

Today, we are in a position to see how our own experience of the very recent past is falsified on a daily basis. Since 1945, the German past — not just the National Socialist period but even the Weimar Republic and the Empire of the Kaisers — has been re-written according to the requirements of the victors and the ruling hierarchy. The newspapers are simply not allowed to say how it really was. And the further removed we become from personal experience, the more susceptible we become to a history bespattered with lies and filth; all efforts to clear our name are either ignored or subject to legal prosecution. Yet this is the case in an “enlightened age”, a “democratic state”, a “state of law”. The same certainly cannot be said of the period during which the Polish falsifications were devised. The invention of the “new” Polish artificial language by the German bishop Wolf Gottlobonis — later name-changed into Wincent Kadlubek — began in 1218, at the cloister of Klein-Morimund, near Cracow. Just as, today, all sorts of attempts are made, with recourse to every conceivable variety of manipulation, to turn the German people into a race of mongrels, doomed to renounce their traditions and their ability to recall, to make them easier to rule and to exploit, in the same manner, an effort was begun to dissolve the connections between the peoples of the Eastern German settlement areas and their Germanic origins. The new language was also given a new past. For simplicity’s sake, the date of the origins of the Polish state was deemed to coincide with the first Christian baptism.

For that particular period of history, this may have been enough: ordinary people had no idea what the falsifiers were getting up to in their ecclestiastical and municipal chronicles. If a “Polish people” really existed from a racial point of view, then it must have fallen down out of the sky, without any racial ancestors. A Polish miracle without parallel.

Ordinary people didn’t accept the new artificial language for a long time. It took almost 300 years for a so-called Polish conversational language to arise from the glagolitic church Latin of the monks. The city of Cracow, which according to the statements of Polish historians remained German until the late 15th century, held out the longest. But as it was impossible to cause the German chronicles to disappear, they continue to provide mute evidence, even today.

That the German inhabitants of the city Cracow resisted for so long, is food for thought. It cannot have been due to their religious belief, since all men were of the same faith. But the seat of the bishop falsifier Kadlubek, who would today be called a “collaborateur”, was located in the city of Cracow. We may presume that the reason why a knowledge of the altered form of the language and ethnic identity of the people was retained for so long, was precisely because people had acquired a first awareness of the basic objective. Their ideological teachings obviously aroused resistance, which lasted until the final eradication of tradition, as people fell gradually victim to compulsion.

The manner in which Germans are transformed into Poles is described very exactly on pages 240-276 ff. of “Ostgermanien” by Franz Wolff. I know from personal experience how German names became Polish, how German names were changed in the 1920s and 30s, how personal identity documents were issued bearing Polish names only. Thus, Else became Elzbieta; Eugen became Eugeniusz; Albert or Albrecht became Wojciech; Nickolaus became Mikolaj; Lorenz became Wawrzyniak; Mathias became Maciej. And if there wasn’t any translation for a name — Hildegard, for example — then the person was simply called Elzbieta, i.e., Elizabeth. Protests were a waste of time. The Nuremberg sculptor Veit Stoss became “Wit Stwosz”. The German, Nikolaus Kopernikus, from Thorn, became “Mikolaj Kopernik”. The last two could hardly protest, since they had already been dead for centuries. Yet top-ranking officials of the Polish Catholic Church, Cardinals Wyszynski and Wojtyla, in their so-called “Letter of Reconciliation” in 1965, claimed that the Germans were permitted to retain their names, that nothing was taken from them. How credible, then, are the other statements made by the same men in their attempt to excuse themselves? Do the stones of Breslau really “speak Polish”, as the Primate Cardinal Wyszynski claimed in Breslau Cathedral? If the Cardinal Primate personally lies in solemn ceremonies in the Cathedral, then what can one expect from his colleagues in the education of a people? Ordinary people are not responsible for the lies contained in Polish history — the Polish clergy, the intellectuals, the writers, and the press are responsible. They are the educators of the people, as everywhere in the world. When these educators are dishonest and filled with hate, then the people will be, too. The seeds sown by chauvinistic educators produce cruel fruit. I should like to describe this “seed” to the German reader. In my view, this is absolutely necessary, because only a recognition of the causes can lead to a remediation of the effects. Light must be shed one of the most shameful chapters in Polish history.

In his incomparably exhaustive work, Dr. Kurt Lueck of Posen has researched and established the traditional conceptions of the Polish people from German traditions. In the introduction to his “Myth of the German in Polish Popular Traditions and Literature”, he mentions the peculiarly Polish manner of viewing identical matters in a different light; for example, the “winning” of the originally German — but later Western Slavonic — areas between the Oder and the Elbe by Boleslaus the Brave is called a “State programme” by Polish historians, who, in the same breath, call it “lust for plunder” when the same areas are settled by the German Empire. These contradictory value judgments on all aspects of national and popular life, to their own advantage and according to the needs of the moment, were, and still are, the mainspring of Polish actions and the Polish character.

Lueck then continues:

“The sociological roots of the Polish anti-German hatred and antipathy may be illustrated by a few additional examples. The religious division was decisive. The abyss which first separated Christian Germans from pagan Poles in the early Middle Ages was not overcome without great pressure upon converts. As a result of paganism’s defensive anti-Christian attitudes, the new religion was called “the German Faith”. But even the still unified world of the Western churches was not free from disputes. In 1248, for the first time, we hear bitter complaints from the Poles regarding foreign colonists who failed to keep the fasts as strictly as themselves; or, later, of serious conflicts within the nationally mixed clergy itself over benefices, rights, and the language of sermonizing and educational work. Stubbornly, but finally in vain, the German bourgeousie of the end of the 15th and 16th centuries in Cracow, Lemberg, Krossen, and Weislok, in Bietsch and other localities struggled to retain their mother tongue in religious services. But nothing brought religious temperaments to a boil with greater heat than the Reformation and Counter-Reformation. Once again, the Polish people called the faith of which they wished to know nothing, “the German Faith”. As in the Middle Ages, awakening nationalism implied that the struggle against Lutheranism was now to became the chief source for a renewal of Polish Catholicism. Hatred of dissidents grew to a mass psychosis, exploding in the numerous persecutions of Protestants over the centuries which have cast their dark shadow over the history of the country. Protestantism is described in Polish writings, even today, as the ‘eternal enemy of Poland'”.

This is the key to all later developments in Poland. It can hardly be assumed that the new converts complained so bitterly of the failure of old believers to keep fasts — believers who had been invited into the area from the German Empire by Polish counts and priests to develop the land — as to be the cause of the ensuing conflicts. Rather, the serious conflicts among the nationally mixed clergy over benefices, rights, and the language of sermonizing and educational work sowed the initial seeds of the hatred which was to become so pervasive among the common people of later times. There are so many indications of this clerical hatred that it is impossible to mention them all. The following is therefore a mere selection from Kurt Lueck’s compendium:

Page 34:

“From the 17th century, there are so many such statements that we can only list a few of them:

‘The Bishop Pawel Piasecki explains in one of his chronicles: ‘The Poles, and all the Slavic peoples, have always felt a national abhorrence of everything that smelt of Germany. Anything that originated in Germany, regardless of value, everything except the works of mechanics, is considered pernicious, and is rejected with suspicion.’ Or: ‘The name of the Germans is hateful to the Poles, inherently arousing an inexorable Slavic tribal hatred in their hearts’. Piasecki viewed the Reformation as the mortal enemy, calling it the ‘German poison’, which the Poles were to reject at all costs.”

Page 84:

“The Dominican Fabian Birkowski writes: ‘Your corrupt religion arose through false prophets, and was created by the Devil, who wanted to be equal to God… Your leader is the Angel of Hell, that is, the Devil'”.

Page 269:

“The Gneneser Archbishop, Jakob Swinka, around the turn of the 13th century, habitually called the Germans ‘dog’s heads’. Thus he said of a bishop at Brixen that he would have been an excellent preacher, had he not been a ‘dog’s head’ and a German.

The term “dog’s head” is also referred to in the “Koenigsaaler Chronicle”. King Wenzel is said to have been displeased by the expression, his reply being noted in the chronicle: ‘He who spake thus, showed that he possessed a worse tongue than a dog; since a dog’s tongue promotes healing, while the tongue of the speaker, on the contrary, injects the poison of slander.'”

This “poison of slander”, originally invented and expressed by an Archbishop, has been passed down for centuries. Not only has this poison passed into the language of the people, vilifying the Germans in every manner possible, but “aesthetic” and “spiritual” writings, even paintings, have used this disgusting manner of expression. The frequency of vilification, the constant recurrence of insults in all possible contexts and variations, reveals a deliberate intent and, finally, a popular conviction that there had to be a justification for such slander, or else literature and even the clergy would not have produced it. The term “dog” is considered by Poles to be the worst insult applicable to anyone. Polish collections of popular sayings include the following:

“Co Niemiec, to pies”—Whoever is a German, is a dog.

“Zdechly Niemiec, zdechly pies, mala to roznica jest”—A dead German is a dead dog, there’s not much difference.

“A wy Niemcy nic nie wiecie, wasza mowa to psie wycie. W naszej wsi, jak psy zawyly, wsystkich Szwabow diabli wzieli.”—And you Germans don’t know anything, your language is pure dogs’ barking. When the dogs howled in the villages, the devils took away all the Germans.

For the corresponding results in the plastic arts, one need only mention a painting by W. Brotanski: “Psie Pole pod Wroclawem”, i.e.,”Dog’s Field by Breslau”, in relation to which Kurt Lueck remarks:

“The battle after which the bodies of the German knights were eaten by dogs before the very eyes of the victorious Polish King Boleslaus ‘Crooked Mouth’, is well known never to have taken place; rather it is an invention. Brotanski’s painting is distributed as an ‘art postcard’ by the ‘Exposition of Polish painters in Cracow’, entitled, in Polish: “Dogs Field in Breslau. Boleslaus ‘Crooked Mouth’ on the Battlefield after the Glorious Victory over Henry V, the German Emperor, in 1109″. We wonder whether it ever dawns upon the Polish admirers of this work — as it does to us — if they were to reflect a bit, with how little dignity, how tastelessly, a Polish king is depicted here? What it is supposed to prove, if Boleslaus allowed the corpses of enemy knights to be eaten by dogs? It is certainly no proof of historical greatness. We Germans would never distribute such postcards; we would be too ashamed of them.”

Let us consider a few more examples of Polish “literary” writings. Even their greatest and best-known novelists, such as Adam Mikiewicz and Henryk Sienkeiwicz, use these insulting terms. Yet it is precisely in reference to them that Professor Markiewicz says, in his discussion of the film “Scars”:

“We should not forget that the historical consciousness of a people was, and still is, influenced not so much by professional historians and their work, but rather — and to a much greater degree — by novelists and their works. I would like to remind you of our great writers Adam Mickiewicz, particularly his two novels ‘Drazyna’, and ‘Konrad Wallenrod’; Henryk Sienkiwicz, whose novel ‘The Knights’ was filmed a few years ago; and Boleslaw Prus, with his work entitled “The Watch Posts”.

Now, let us look at Lueck for Adam Mickiewicz’s statements on the Teutonic Knights [invited into Poland to protect the Poles against the Lithuanians; the Poles later combined with the Lithuanians against the Teutonic Knights — Translator’s note] in his novel “Grazyna”, to see just what Professor Markiewicz is so proud of today. Mickiewicz uses expressions such as “psiarnia Krzyzakow”- “the dog scum of the Knightly order”; or, “such a damned fellow from the dog scum of the Crusaders”. And this in the edition intended for Polish school children! The same writer, in his novel “Pan Tadeusz”, speaks of “all state counsellors, court counsellors, commissars, and all dog scum”. His novel “Tzech Budrysow” refers to “Krzyzacy psubraty” — “the Knights, the scum of dogs”.

Henryk Sienkiewicz uses the insult “scum of dogs” several times in his novel “Krzyzacy” (the Knights).

Lueck discusses several other writers who speak of Germans as “scum of dogs”, “Saxon vile dogs”, “bloody German dogs”, “rabid German dogs”, “barking German dogs”, etc.

  • The very well known Polish writer W. Reymont, in his peasant novel “Chlopi”, speaks of “dog heretics” and “dog rabble”.
  • Jan Kochanowski, in “Proporzec” (1569) calls the Order of the Teutonic Knights “pies niepocigniony” — “unexcelled dogs”.
  • R.W. Berwinski, in “Powiesci Wielko-Polskie” (Tales of Greater Poland) 1844, speaks of “the Germans, the damned race of dogs.”
  • Jozef Szujski, in his play “Krolowa Jadwiga” (Queen Hedwig) (1866), act II, scene 2, says: “A Teutonic dog sank down from his horse.”
  • Adolf Dygasinski, in his novel “Demon” (1866), says: “psy szwabscie “German dogs”, and, at another point, exclaims, “and who brought you to Poland, you dogs?”
  • K. Przerwa-Tetmajer, in his novel “Nefzowkie”, speaks of a German manufacturer who is called “rudy pies” — “red haired dog” — by his Polish workermen.
  • Lucjan Rydel — Polonized form of the German name Riedel — in “Jency” (The Prisoners), speaks of “the German enemy dogs”.
  • Maria Konopnicka, in “Pan Balcer w Brazyliji”, speaks of “the German packs of dogs”.
  • Jadwiga Luszczweska, in “Panienka z Obienka” (3rd edition, 1927, p. 17), says “co pol Niemiec i pies luter” — “half a German is also half a Lutheran dog”.
  • J. Weyssenhoff’s “Woz Drzymaly”, in which a German official is called “brother to the dogs” was compulsory reading in German classical secondary schools (for example, in Posen).
  • In Gustow Morcinek’s novel “Wyrabany Chodnik” (1931, volume 1, p. 309, 310, 312), which won a prize in 1931 and was republished in 1936, a dog with the name “Bismarck” appears several times.

As we shall see, it is not just abstract theory when Polish writers speak and write of “bloody German dogs”. The first month of the war proved that, in September 1939. According to Lueck, p. 271: “the Poles threw dead dogs into many of the graves of murdered ethnic Germans. Near Neustadt in West Prussia, the Poles cut open a captured German Luftwaffe officer’s abdomen, rippped out his intestines, and packed a dead dog inside. This report has been reliably established.”

Where is the dignity of a people which can sink so low? They may believe themselves to be expressing hatred for their neighbour, but in reality they are only revealing their own soul. Do they think it is a sign of culture when German-speaking human beings are referred to as “tam sczczekaja po neimiecku” — “there, they’re barking German”? Or when a dog is called by the name of a great German statesman, or is called “Prusak”, “Krzyzak”, “Szwab”, or “Niemiec”? This lack of dignity is neither a unique phenomenon nor a momentary aberration. It is a systematic denigration of a neighbouring people, with the unrelenting object of education in hatred and contempt.

It is precisely this which reveals the Polish lack of that culture which they claim to possess in such great measure. Culture is not expressed by the spewing forth of hatred, insults, lies, and distortions in all aspects of life. On the contrary, such actions simply express a painful inferiority complex festering in the soul of the writer or painter. Painting has not been used just occasionally to make the Germans appear contemptible: it has been used systematically in this education in hatred. Lueck reproduces illustrations of a variety of paintings, for example, “Zamordowanie Przemyslawa w Rogoznie przez Margrabiow brandenburskich” (1296). (“The Murder of Premeyslaus in Rogasen by the Count of Brandenburg”). This is the title of a colour postcard reproduction of a painting by Jan Matejko, published by the “Exposition of Polish Painters in Cracow”. The painting shows one the murderers with a dagger clutched between his teeth. His helmet bears the Black Eagle of Brandenburg. In reality, this is just another atrocity legend. Premyslaus — as serious Polish historians have established — was killed by Polish irregulars. Even the insinuation of the Polish text — irresponsibly presented as fact — that the Brandenburgers were the instigators, lacks convincing evidence. It is part of the psychosis of border dwellers to blame their neighbours for wind, rain, illness, and accidents. Art and science should be freed from this psychosis.”

Another painting in the service of hatred is “Lowy na ludzi” (“Manhunt”), by Wojciech Kossak. The picture depicts flaming huts and fleeing peasants, while Teutonic Knights discharge firearms from horseback.

Regarding this painting, Lueck remarks:

“Polish painting never depicts Teutonic Knights except as burning villages, ravishing women, and butchering the male population. The comments of a POLISH HISTORIAN — Tadeusz Ladenberger — regarding this painting, should also be quoted:

‘Study has convinced us that two factors have had a decisive influence on the distribution of population in Poland: the soil, and German colonization. In the north, the pioneers of this movement were the Teutonic Knights. The Order succeeded, over a 100 year-period, in establishing populous cities and villages in the region of Chelm — instead of a thinly populated wilderness — and in making the land productive. A century was all it took to give this region — with by no means the best soil — mostly clay — the highest population density in Poland.'”

The Poles have repaid this achievement of the Teutonic Knights with libels and hatred, as in the painting by Wojciech Kossak, “Napad Kryzapkow” — “The Attack of the Knights”.

The scene shows a Polish village population being murdered. The settlement is being set on fire, while a young girl is ravished despite the pleadings of her mother.

This painting was sold in both black and white and colour reproduction as an “art post card” in every stationery shop in Poland, and was published by the “Exposition of Polish Painters in Cracow”. The great masses of the Polish people had no idea that this was just a shameless piece of atrocity propaganda.”

On Polish songs, Lueck writes:

“Even ‘History in the Songs of the Polish People’ is not characterized by love for truth. Sobieski’s forward movement to Vienna (1683) has long been celebrated by Polish tradition. The songs tell how the city was conquered by the Turks, the houses of worship desecrated, the monks and nuns tortured and killed. Parts of the song consist of confused phrases taken from a song about Turkish battles in the vicinity of Podolisch-Kamentz. But the verses fit the legend of Polish assistance and German ingratitude, for example: ‘The Poles beat the Turks at Vienna, but the German thieves did nothing, and didn’t even say “‘thank you”‘. Even today, whenever someone generously sets off on a thankless errand, he is warned ‘it’s worth about as much as fighting for Vienna.'”

Here I must recall Brigette Pohl’s description, published in the “Deutsche Wochen Zeitung” no. 9 of 2 March 1979, of the noble Polish chronicle of Jan Sobieski and his movement to Vienna. It is worth recalling, even if only in excerpts, since it shows why the Poles always blame the Germans in connection with the battles against the Turks at Vienna, saying “the thieves didn’t even say ‘thank you'”. The Poles always reveal their own character defects in attempting to accuse the Germans.

The “brave Polish king” remained behind with his comrades, far removed from the blood of battle at all times, at a safe distance from the battlefield. He knew just where to hide — in the Vienna woods, at Dreimarkstein, where no Turk was to be seen or could even be expected for miles around…

Far behind the front line, the noble Sobieski was right up front: on Bald Mountain, ministering to the Papal nuntio Marco D’Aviano and reading Mass. Then he once again withdrew, leaving it to the Germans to defeat the Turks. He must have been about as peace-loving as the Soviet Union today. Again and again, the Germans attempted to pursuade the Polish nobleman to move forward to intervene. But in vain. He had letters to write to his noble wife, who wanted to know how much loot he would bring back. He replied that he and his son Jakob would quite certain to run no risk of danger.

This was while the Germans fought and died in fierce combats around Heiligenstadt, in Nussdorf, and Grinzing. The generals were wounded, the brothers Moritz of Duke Croy fell at Nudsdorf, the Duke himself was severely wounded. Prince Eugene, later to become famous, won his first laurels here, in the service of Germany; none spared himself. Streams of blood flowed over the famous wine region of Grinzing. Only the Poles held back, “biding their time…

But when they considered the battle safely won, oh, then they broke cover, since of course they wanted to be the first to divide the spoils. But they failed to reckon with the Pascha of Ofen, Ibrahim, who broke forth upon the Poles at the edge of the city of Dornbach, so that the Poles, crying for help — this is reported by the chronlicler Diani, who is very well disposed towards Sobieski — ran away in large numbers. Count Ludwig of Baden then attacked with two of his Imperial dragoon regiments, and succeeded in rolling back the Turkish line of battle. Duke Charles of Lorraine gained the victory by undertaking a daring wheeling movement with doubling and flanking movements. The road to the surrounded city of Vienna now lay open. The chronicler reports: “Our cavalry was too heavy to keep on their (the Turks’) heels. That of the king (Sobieski) was, of course, lighter; he, however, abandoned the attempt at pursuit due to other considerations” (!) For the Poles, in particular, their greatest hour had come: while the Germans buried their dead, cared for their wounded, comforted distraught and desperate refugees from the burning outlying villages of Vienna, and sought in vain to pursue the Turks with their heavy cavalry, the good Sobieski made himself at home in the tent of the Great Vizier and “gave his Polish army and accompanying hordes the order to plunder.”

Thus the legend of “the brave King Sobieski” and his equally brave army is disproven on the basis of historical fact.

[Translator’s note: The 1911 Encyclopaedia Britannica disputes this, but depicts Sobieski as a traitor in the pay of Louis XIV: “He died a broken-hearted man, prophecying the inevitable ruin of a nation which he himself had done so much to demoralize.”]

Sobieski’s behaviour is strikingly similar to that of the Polish Marshal in the last war, Rydz-Smigly, who naturally wished to be depicted in an equestrian victor’s pose before the wings of the Brandenburg Gate in the summer of 1939, but who, when the war which he demanded actually came about, rapidly left his troops in the lurch and fled to a foreign country (Romania). Polish bravery was — and is — simply a legend, just like their honesty. Why would they need to call the Germans robbers and plunderers at all times if they didn’t need to distract attention from their own misdeeds? Plundering the treasures of the Great Vizier Kara Mustafa at Vienna can hardly have been so unprofitable as not to be worth fighting for. But this must not be admitted; attention must therefore be diverted towards the ungrateful Germans.

There are a few Polish historians and writers who recognize the constructive achievements of the Germans, and have openly confirmed it. But the overwhelming majority dispute everything, twisting even the arduous task of clearing the land and making it arable into its very opposite: they call it “plundering the Polish peasant”. At this point, I would like to include a few remarks by Polish scholars as quoted by Kurt Lueck in his extensive work “German Construction Work in the Development of Poland”. The following comments were made by one of the most respected Polish scholars of his time, Alexander Brueckner (despite his German name, he considered himself ethnically Polish), Professor at the University of Berlin until WWII:

“German settlement, especially in the cities, was beneficial to both sides. The Germans provided the standard of living, the Poles provided order. The role of the cities was truly educational. The two peoples learned to respect each other; to live together; to respect the law; (German) urban legal proceedings (law and procedure) was progressive compared to (Polish) domestic procedures. The cities created trades and professions, which had hitherto existed only as a potential. The cities contributed to the wealth of the whole country, as well as to the general standard of living. They created the basis for schools and universities, which could only function in a well-managed city.”

The history of German immigration in Poland is known to most people only in its general outlines. In my first publication, “Poland and Falsifications of History”, I stated that the regions of Weichsel and Warthe at the time of the introduction of Christianity were not even inhabited by Poles, and that the newly founded cloisters were forced to recruit German peasants and artisans from the German Reich. In this connection, Professor Grabski of the University of Warsaw writes as follows (p. 54):

“The cloisters founded by the Germans in Poland began to draw emigrants from Germany, Flanders, and other areas, as early as the 12th century, in order to achieve more efficient land management. Polish peasants were very unreliable as settlers.”

The Pole Dabrowski described the activity of German farmers in the following manner:

“The Germans lived in closed cities and open villages, in village farmhouses and manors, occupying themselves with artisanship, trade, farming, soldiering, and the word of God. Since they were hardworking, peaceful and economical, they were a socially creative element representing a model for the domestic population.”

The Poles always brag that Casimir the Great took over a “wooden Poland”, and left it a “Poland made of stone”. Lueck gives the Polish historian Bruecker an opportunity to express himself in the following terms (p. 23):

“It was not Casimir the Great who changed ‘wooden Poland’ into a ‘Poland of masonry and stone’: it was the cities that accomplished this. There was a tremendous difference between the German Cracow of 1300 and the Bishop’s Cracow of 1200 — and this applies not just to Cracow, but to every other city.”

The Pole Czeckanowski confirms German research on [Polish] racial and biological descendance from the Germans in the following two sentences (p. 103):

“In the rise of our city population, German immigrants played a very great role. Their descendants today form part of the highest strata of the Polish patriciandom.”

Another Polish historian has also concerned himself with the significance of the German city founders and citizens; he is the very respected and serious cultural historian Ptasnik (p. 131).

“It is uncomfortable to write about the history of trade and professions in Poland, and even sadder to describe the magnificent men who rendered service in this connection. Certainly, there was Polish trade, in the sense that it took place on Polish soil, importing goods from abroad, selling them to the Polish population, and exporting domestic raw products to foreign countries. But who were the merchants and tradesmen, who carried on the trade? Germans mostly — Poles only came along at the end.”

What Ptasnik (p. 22) as well as Grodecki (p. 23) were compelled to admit with regards to earlier times also applies, with some reservations, to Poland during the 17th century. Ptasnik writes:

“Insofar as it applies to earlier times, that is, around the 13th and 14th centuries, those who immigrated into the newly founded cities were primarily German population groups; at least, the strata that gave the city its national character, namely, the tradesmen and artisans, were German. The name of the citizens who took part in city government, whose names are recorded in the archives even today, testify expressly to this fact.”

Another Polish testimony to the value of German work of construction is given by Sokolowski (p. 136):

“Honour must be paid to these careful, assiduous, hardworking, and energetic descendants who, though they came from foreign lands, acquired a liking for their new homeland, were loyal to their King and city; who brought culture to the rough soil of our earth, uniting us with the world of the West and sealing our link to Latin culture. In the tops of the Cracow towers, in the bastions surrounding the city, in the construction of houses, in commercial and art objects, in everything that is dear to us, everything which forms the pride of our city, we may perceive traces of the influence of the Franks, which, together with the influence of the Italian Renaissance, created the Golden Age of our history.”

On page 330 of his work “German Construction Work in the Development of Poland”, Lueck quotes the Pole Tadeusz Smarzewski, in the agricultural newspaper “Kraj” in January 1901:

“Only those who are unaquainted with history due to the present circumstances of nationalities in the Prussian part of the territory could be depressed by this picture [of German construction work]. Those who, by contrast, possess a more exact knowledge of history from childhood on, and who know what to expect in Greater Poland, will feel differently. Anyone who knows that these provinces had already long reflected a land with a mixed population, that the cities of West Prussia bore a German character even during the ancient Republic of the Nobles, and that the great Polish cities possessed an overwhelmingly German middle class, will be far less disappointed.”

In like manner, an equally, extraordinarily positive view of the Germans and the value of their construction work, published in the “Gazeta Polska” in 1901, is quoted by Lueck on pages 451-2. It confirms that not all Poles have adopted the so-called “traditional hostility” as the sole basis of their dealings with Germany: many excellent historians have shown a dedication to the truth, and have also attempted to do justice to the truth. But they were the minority, and are ignored by their ill-willed brethren. Here is the translation of a note published in the Polish original text of Prus-Glowacki:

“We always had the best possible relations with the German people. From them, we acquired the Gothic style in building, wood cutting, numerous mechanical devices, vessels, and tools, a great deal of scientific knowledge, trades and textiles, trade, many customs, and many forms of organization… We have no fear of the truth: to this noble people we owe the greater part of our civilization.”

These Poles have done their fatherland a greater service than those who, dripping with envy and hatred caused by their feelings of inferiority, describe the Germans as the progeny of Hell. The German Polish border was at peace for more than 300 years.

During this period, the Germans achieved incomparable feats of culture which benefitted the country. Of course, they didn’t do so for the country’s sake alone; they did it for their own well-being as well — it could hardly be otherwise — but the greatest beneficiary was the country itself. Allegations to the contrary notwithstanding, the Germans did not engage in compulsory “Germanization”; on the contrary, they were often forced to resist an extremely violent “Polonization”. They were compelled to defend themselves against the forced assimilation of German Catholics as Poles. The excessively emotional, egotistical Poles only acknowledge measures taken in their favour; they are not objective. The Poles always consider their “Polonization” programmes to be justified, no matter how violent they may be; measures taken by others in self-defence, on the other hand, are considered an injustice committed against themselves.

At this point, I should like to reproduce part of a history by a German writer which is relevant to the Pole Czckanowski’s remark that the descendants of German immigrants formed part of the highest strata of Polish patriciandom. The information is derived from an East Prussian family chronicle, which we owe to a fortunate accident. It was written after WWII in book form as the story of the history of a distinguished family, from which the author was descended. The book is entitled “Names None Dare to Mention”, and the author is Marion Graf Doenhoff. At the beginning, we learn how the Countess Doenhoff came to occupy herself with the history of her family, which had not interested her when she was younger. Upon concluding her studies at Basel, the professor assigned her the dissertation topic of “The Rise of the Landed Estates of the Doenhoffs in East Prussia”. She agreed to the topic, after some initial hesitation, and got down to work. In so doing, she had to consult many cubic metres of official documents and private papers, which she had to sort, label, catalogue, and classify. After 12 months of preparatory work, she was finally ready to begin her dissertation.

This family chronicle is extraordinarily interesting: it is probably the most revealing chronicle in existence of over 700 years of German history in East Prussia.

The Doenhoff family left the Ruhr in the 13th century, and emigrated to the East. They settled first in Livonia, and finally in East Prussia. The oldest available document dates back to 1379, and was signed by Grand Master Winrich von Knipprode, who bestowed the title under the law of Chelm. According to this document, the Doenhoffs had already been settled in the area for 100 years at that time. I do not wish to dwell on the descriptions of the expansion of the landed property, which are of no interest here, but rather, on the parallels to the Pole Czekanowski’s remark — that the descendants of German immigrants formed part of the highest strata of Polish patriciandom. The Doenhoffs contributed a great many state officials and advisors to kings, both German and Polish. The author mentions a Doenhoff who was a representative at the Brandenburger court in the 17th century, and who founded a Polish line. This is a perfect example of the manner in which ethnic Germans became Poles. Because the Polish king needed a representative at the Brandenburg court, the honour was offered to a descendant of the most highly respected family. Since German was the “lingua franca” at all European princes’s courts, * the linguistic qualification was decisive in itself. Did this emissary of a Polish king then become a Pole solely by virtue of his office? The Poles are supposed to be Slavs. Did Count Doenhoff become a Slav, and found a Polish Slavic family? Such cases exist by the hundreds of thousands, beginning with the monk Wolf Gottlobonis, who later became bishop “Wincent Kadlubek”, and who has remained so to the present day. The only difference was that the monk adopted a Polonized name, while Count Doenhoff retained his German name, which makes it easier for us to establish his German origins. Neither was a Slav; nor were the hundreds of thousands — even millions — of Germans who emigrated to the East during the same period, cleared the land, and made it arable.

The Doenhoff family chronicle also contains another interesting piece of information: the grandmother of the Polish king Stanislav Lezczynski was also a Doenhoff! The question now arises: how “Slavic” was this Polish king? Perhaps they will find someone to research the Leszczynski family tree, so as to discover the origins of their family name. Nor was Kadlubek born under that name in Poland. And according to legend, the name Pilsudzki — which is unique in Poland — allegedly stems from the German name “Pils” or “Pilz”. It is generally well known that Pilsudzki originated in Lithuania, was Calvinistic in religion, and that his first marriage was consecrated in the Evangelical Church near Bialystok. His second marriage was to a Jewess atheist; he only converted to Roman Catholicism after becoming Polish head of state. This is not a legend, but simple fact. Was he Slavic in origin, or just possibly a German named Pilz? After all, the names Lenin, Stalin, Trotsky, Tito, and even Willy Brandt, are not real names either, but pseudonyms.

But back to the Doenhoff family chronicle, which reveals still another important piece of information. In relation to the allegedly “originally Slavic” area of East Prussia, the Countess, based on her documentation, remarks as follows:

“Since we are dealing with errors at this point, reference may be made to another inexact allegation: East Prussia was never originally Slavic territory, into which the Germans penetrated as conquerors; rather, the Slavs appeared quite late on the Weichsel and Oder, no earlier than around the 9th century A.D. Germans had already inhabited the area for 1500 years. As early as 1000 B.C., the Goths inhabited the mouth of the Weichsel, and remained in the area… At the time of the birth of Christ, East and West Prussia were both inhabited by Goths, and the region of Posen was inhabited by Burgundians.”

There were, therefore, no “original Slavic areas” on the Weichsel, Warthe, Oder, and Pregel. And when the “Slavs” allegedly “appeared”, suddenly in the 9th century, they must have fallen down out of the sky, since they have been unable to prove any other origins.*

* Translator’s note: The 1911 Encylopaedia Britannica, “Slavs”, vol. XXV p. 229, states: “In spite of the prevalent brachycephaly of the modern Slavs, measurements of skulls from cemeteries and ancient graves which are certainly Slavonic have shown, against all expectations, that the farther back we go, the greater is the proportion of long heads, and the race appears to have been originally dolichocephalic and osteologically indistinguishable from its German, Baltic, and Finnish neighbours.”)

Today we know that the concept “Slav” is not characteristic of a race or of racial origins, but was the invention of vain scholars, manipulated by a hateful clergy against German power and greatness.*

* Author’s note: Proof that the Polish language and glagolitic monks’ Latin were still generally unknown as late as the 15th century is the “parchment document with attached lead seal” of King Casimir of Danzig”, dated 1466. It begins as follows: “Kazimirus von gots gnade konig zsu Polan, grosforste in Lythawin, in Rewssin, Prewssin herre und erbeling etc. bekennen und thun kunth… (I, Casimir, king of Poland by grace of God, great prince of Lithuania, lord and heir in Russia, Prussia, and heir etc., hereby acknowledge and announce… i.e., the document is in archaic German and not Polish.) It might be observed that the term is not “Polen” (Poland) but rather “Polan”, i.e., “po” (Germanic “an”, “am”, “bei” = near), and “lan”, derived from the Germanic = “arable land, field, land”. (See my remarks on page 24, part I, “Falsifications”.) [Web editor’s note: The counter part to Polan is Pomern, which is “po mer” in middle high German or “beim Meer” in current German, the German province next to Poland bordering at the Baltic Sea, which today is called Pommern.]

The term “Slav” arose in the 18th century through the German theologist August Shloezer (1738-1809), in Russian service, who, to please his employer, the Czar, as a researcher of Russian history and linguistic sciences at St. Petersburg, systematized his research on glagolitic church Latin and invented the word “Slav”. The basis for the word was the designation “Sclavi” in the ancient church Latin of the monks, which, however, meant “servant, pagan, heathen”. The term is used in all ancient chronicles to refer to any heathen not yet converted to Christianity.

The Poles, naturally, refuse to admit this. “Slavic” traditions are sacrosanct. The present day also furnishes examples of what happens to people in Poland who undertake research into authentic history. The Polish literatary historian, Jan Josef Lipski, made the attempt: he was arrested and thrown into prison. His crime, in particular, consisted of the following passage in his history of culture:

“A mass of false myths and concepts has arisen in the Polish mind regarding our historical relations with the Germans, which, for the sake of truth and our own well-being, must be cleansed of lies once and for all. False statements on one’s own history are a sickness in the soul of a nation, which, in particular, can only lead to hostility to foreigners and national megalomania.” And he adds: “Almost everyone in Poland — even the educated — believes today that, after the Second World War, we moved into an area which had been stolen from us by the Germans. We need only mention Danzig and the Ermland, which were among the lands given to the First Republic under the Second Peace of Thorn (1466), although both Danzig and the Emland were ethnically German in the majority, then and until the end of WWII. The rest of East Prussia was never Polish; the Germans did not take this area away from Poland, they took it from the Prussians…”

Elsewhere, Lipski says: “After centuries of development of German culture, side by side with Polish culture in Silesia (the overwhelmingly German city of Danzig) and the long since exclusively German culture of West Pomerania, a rich heritage of architecture and other works, in addition to German historical archive materials, was bequeathed to us as the result of historical events. We are the trustees of this material for all of humanity. We are therefore obliged to maintain these treasures in full awareness that we are safeguarding a heritage of German culture for the future — including our future — without lies, and without concealing the origin of this material. People in Poland don’t like to write about this, or to be reminded of our debt to the Germans in terms of civilization and culture: our styles of roofing, brickwork, our masons, printers, painters, sculptors, and hundreds of Polish words, are all evidence of debt to our Western neighbour.

“The magnificent heritage in architecture and sculpture, paintings, and other works of art and craftsmanship in Cracow and many other cities and villages of Poland, not only during the middle ages, but to some extent even later, up to the end of the 19th century, was for the most part the work of the Germans, who settled here and enrichened our culture. Almost every Pole knows about Veit Stoss. But not everybody knows that he was an ethnic German (credit must be paid here to Polish scholarship, because, in this case, definitive proof was adduced by the priest Boleslaw Przybyszewski; many people imagine that he was a Pole, and are ready to assault those who contradict them — only specialists know the hundreds, nay, thousands, of first and last names of creative Germans who have left indelible traces in our culture.”

Apart from the fact that the Poles were not “bequeathed” any heritage, but, to the contrary, committed land piracy, this paragraph from the pen of a Pole is a cultural act of greatness for which its author was compelled to pay with his freedom; and not only with his freedom, but with his health. The Polish press supplied proof of that in its own reports.

Just like earlier Polish rulers, the present rulers of the Polish people do not wish to hear any truth at all; they do not wish to admit that they lack a suitable national identity to look back upon; they therefore invent their history in order to feel like a people, at least for the present moment at any particular time. They believe that they cannot permit themselves to hear the truth. Truth must therefore be subjugated to a hotheaded nationalism which has long since deteriorated into chauvinism, to make up through “style” that which it lacks in positive substance. This lack of substance — of which the Poles are ashamed, and which they attempt to conceal through the camouflage of misappropriated German cultural accomplishments, has another, hidden side, however. This is described by a Polish contemporary of the first partition of Poland in 1772, born in Scheidemuehl, Stanislaw Staszic:

“Before my eyes stand five sixths of the Polish people. I see millions of unhappy creatures, half-naked, covered with skins and raw cloths, disfigured by smoke and dirt, with sullen eyes, short of breath, moody, degenerate, stupified: they feel little, think little: one hardly perceives in them a rational soul.

“They look more like animals than human beings. Their usual fare is bread mixed with chaff; the fourth part of the year, merely weeds. They drink water and brandy; they live in earth huts or dwellings which are almost on a level with the earth; there, no sun penetrates; smoke and vapours suffocate the people inside and often kill them in childhood. Exhausted from the days work for their noble lords, the father of the family sleeps together with his naked children on filthy straw, in the same room with the cow with her calf, and the pig with her piglets.”

Such was the reality of the Polish Republic of the Nobles, which is so famous today, of which the claimant to the Polish royal crown, Stanislaw Leszczynski, at that same time complained:

“I cannot remember without a shudder of horror the law according to which a nobleman who killed a peasant was fined no more than 50 franks. This was the price at which one purchased immunity from the force of law in our nation. Poland is the only country in which all men are equal in having lost all their human rights.”

Today, the Poles glorify the misery and suffering of the past, from which they only rose with German help, vilifying and libelling precisely those German accomplishments which enabled them to do so, although there is sufficient proof of both. The contemporary witness, Staczic, has even been honoured by a monument in his birthplace Scheidemuehl, as may be seen from the “Pommerschen Zeitung” of 24 July 1982 — a monument to Polish misery. The Poles are, in fact, well aware of the limitless misery of the people who suffered under the degenerate and corrupt Republic of the Nobles, since a monument exists, even today, to the writer who revealed the conditions of that epoch for what they were, and set them down for posterity in writing. The quotation is taken from the booklet “Germany and Poland 1772-1914”, only 76 pages long, by Dr. Enno Meyer, published by Ernst Klett Verlag, Stuttgart.

At the time of its partition in 1772, Poland was incapable of survival.* <* Translator’s note: The 1911 Encyclopaedia Britannica calls Poland “a moribund state, existing on sufferance simply because none was yet quite prepared to administer the coup de grace… the folly, egotism, and selfishness of the Polish gentry, whose insane dislike of all discipline, including even the salutary discipline of regular government, converted Poland into something very like a primitive tribal community…”. The same description could be applied to almost any period of Polish history.> Without the concern of the Prussian King Frederick the Great, who took over the old settlement areas in a wretched condition, there would presumably have been no more Poles left alive today. That is what the Poles refuse to admit in their megalomania and arrogance. That is why every voice of reason in Poland is suppressed. That is the explanation for the creation of a hate literature without parallel. Though national conflicts, despite the invention of the artificial Polish language, were insignificant until the end of the 18th century, a systematic buildup of hatred began with the invention of the term “Slav”. Responsibility for this rests, first of all, with the clergy: this is shown by the endless number of Polish proverbs current among the lower classes, crushed by the power of the priesthood. Kurt Lueck remarks as follows in volume I page 111:

“Polish Messianism, which made Poland the Saviour of the World in the 19th century, was an entire philosophical system. For centuries, the Poles considered it their mission to form the bulwark of Christendom in the East. Even in the early Middle Ages, the Holy Stanislaw Cult contributed considerably to bringing about an awakening of Polish national feeling in the struggle against their German neighbour. And God’s preferential support to Poland is already clearly visible in the chronicle of Vincenz Cadlubko (Kadlubek).

“The superstitious beliefs of the Polish peasant, contain, of course, neither philosophical systems, nor concepts of a mission. The peasant is simply convinced that, in Heaven and around the Pope, the only language ever spoken is Polish…

“Conflicts of the following variety break out on the ethnic front on a daily basis. An old German says to a little old Polish grandmother from Gutowo near Wreschen (Warthegau): ‘Yes, soon we’ll both go up to Heaven!’ ‘What’, protests the old woman, ‘you Evangelicals think you’re going to Heaven? Heaven is only for Catholics! The Germans and Jews are swindlers. Your religion is false. God only created the Catholic faith’.

“In many areas, they also believe that German is spoken in Hell. The Mother of God, naturally, is only concerned with the Poles, as the ‘Crowned Queen of Poland’, as ‘Our Mother’. It would never occur to the peasantry to think that Holy Mary would ever think of the Germans, or even understand their language. On the contrary, she is sometimes beseeched in their prayers to go for the throats of their enemies. One of these prayers is quoted by Kazimierz Laskowski in his novel ‘The Culture Bearers’:

“‘Matko Boska Polska ochraniaj Polakow. Tych przybledow szwabow powrzucaj do krzakow”. Translated: ‘Polish Mother of God, protect us wonderful Poles, and throw the Schwabs (Germans) in the bushes.'”

The following verse, which I prefer to give in translation only, is noted from the region around Cracow: “At Cracow Castle, the gods had a brawl. Our Lord Jesus cut the Germans’ legs in two.” This clearly shows that the religious abhorrence of the peasantry did not simply arise from the people, but was instigated by the Polish clergy, which needed to explain to the peasantry why the Germans were so much more prosperous than the Poles. Of course, they didn’t wish to tell them that the Germans worked harder, were more assiduous, frugal, and cleaner, while the common Poles, vegetating in the slavery of their nobles and the clergy, gave themselves over increasingly to drink and idleness in an attempt to escape their inhumane existence. Thus, attention was diverted from the real problem, while subliminally convincing the peasants that the Germans were responsible for all their misery — so much the more so, since great numbers of these same “Schwabs” were also heretics. At the same time, Catholic Germans were said to be “Polish”, on the principle that “anyone who was a Catholic was also a Pole”. The heretics, the Lutherans, on the other hand, were the enemies of Poland, and were to be abhorred. Here are a few examples:

In the entire General Gouvernement, it was said:

“Whoever is a Pole, is a Catholic. Whoever is a German, is a Lutheran.”

From the Posen area:

“Look there, what heretics!”, people who see a wild brawl exclaim to each other.

From the Lemberg area:

“Every German is a renegade.”

And from the region of Chelm:

“Half German, half goat: an unbeliever without God.”

“The Germans believe in God as the devil in his horn.”

“The German religion is like an old cow”.

“When a German is sick, the devil dances.”

The next 4 lines are taken from the first strophe of a formerly widespread song from the Swedish war, which was reproduced in a Polish songbook by J.St. Brystron (1925), and which runs, freely translated:

“In Poland, there was great misery

Did it come from Man or God?

From the unholy heretics it comes

And from too few Catholics in the land.”

The Reformation of Martin Luther and Calvin had reached the German settlement areas. During the Counter Reformation, the clergy shrank from no tactic, no matter how devious, to lead people back to Catholicism. The diffamation of Martin Luther from that time onward continues to produce results in religious hatred even today, religious hatred which cannot be separated from national hatred. Luther is portrayed as a drunkard, glutton, whoremonger, and betrayer of souls, as the progeny of the Devil and of Hell.

The Dominican friar Fabian Birkowski wrote (see Lueck p. 84):

“Your rotten religion arose through false prophets, created by the Devil, who wanted to be equal to God… your leader is the Angel of Hell, who is the Devil.”

Of course, similar expressions were used by Catholics against Protestants during the Counter Reformation in Germany; but the German Enlightenment ensured that this kind of language finally ceased to be used. In Poland, by contrast, this kind of language was encouraged, and has continued down the centuries to the present day, quickened and entwined with national sentiment, rendered second nature to the people through so-called ‘aesthetic literature’. The culturally very backward, exploited people sought solace and consolation for their miserable existence, and found it — which is perfectly normal and understandable — in religion. Thus, the clergy had an easy time of it, achieving its own objectives in terms of power. Letters were published which Luther was said to have written from Hell. In the sermons of the Dominican friar Birkowski, Luther was called ‘stinking filth’, and it was said that even pigs — if they could talk — would speak like Luther. In the region of Lublin a taunting game arose, which, freely translated, says:

“Was Martin Luther born of woman?

No! a she-wolf in the forest lost him out of her behind.

Who raised him? Lucifer, his companion!

What kind of person is he? The Minister of Hell!”


“A God, that’s what the Germans don’t have.

They only believe in Luther, the wretch.

He was immediately banned from Rome,

Since he invented a new church.

He seduced many women.

A new order was his objective.

That’s why he had to flee from Rome to Germany,

Since the Pope wanted to castrate him.

If the Germans didn’t listen to Luther,

They would have clothing and forage in winter.

But the Schwab is so stupid,

He gives everything to Luther.

And Luther collects the money,

And spends in the tavern on wine.”

This verse refers to German stupidity: this alleged characteristic of the Germans is constantly stressed in all possible variations. No Polish novel fails to describe the Germans as stupid, cowardly, greedy, dishonest, fat, filthy, thieving, cruel, brutish, and as many other similar qualities of a devlish kind as can be invented. In the forefront of all of these stands Henyrk Sienkiewiczs’s novel “The Knights”, the most widely read quasi-historical novel in Poland, which depicts the Germans as the cruelest of all animals; all Poles, without exception, are examples of shining nobility. The reader is soon compelled to put aside the novels of Sienkiewicz, Mickiewicz, and many others from a feeling of sheer nausea at the sight of so much hatred. But Professor Markiewicz is quite proud of this literature, even today: indeed, he considers this literature of diffamation to be of “historical value” for German children in his recommended school books!

We cannot understand how so much filth can accumulate in a single human being, who reveals his true nature despite himself merely by depicting this animalistic hatred. Since even the best author can only describe in words that which dwells in his mind, his manner of expression is the mirror of his soul. The language of this literature committed, and continues to commit, a form of murder against the soul of the Polish people, just as the language of the fanatical Polish clergy of the 16th and 17th centuries deliberately obscured and murdered the souls of the people in the struggle against Protestantism. It was believed necesary to erect a religious retaining wall to prevent the loss of souls, which would have weakened the power of Rome and the Polish Church. But the results were even more far-reaching: confused souls, crippled and made sterile by hatred, were converted or retained, for whom there existed only one guilty party in relatiion to any of the difficulties which arose in the natural struggle for existence: the German. Such persons no longer made any attempt to overcome difficulties on their own. They had a scapegoat, responsible for all the evils of life: the Germans. This was much more comforting than having to work personally. And if things went well for the Germans, then the Germans were naturally to blame if things went badly for the Poles, since the Poles had of course been taught that the German was in league with the Devil — even that the German was a devil himself. Of all the devils in the world, the German was by far the worst. The devil spoke only German: he wore German clothing, while German laws, which were naturally dishonest and devilish, were valid in Hell. This doctrine of the German devil enabled the Polish Catholic clergy to reinforce its own position among the people. Fear of the devil kept the people in obedience: after all, who should know better than the clergy, who was alone competent in religious matters? The people failed to notice the transition from faith to superstition, and they still don’t notice. Proof of this was provided in 1977: a Polish worker’s newspaper, in an article on the great Lodz industrialist Karl Scheibler, claimed that Scheibler had made a pact with the devil, as a result of which he received gold rubles down the factory chimney into his lap, for the sole purpose of better exploiting his Polish workers! The “Deutsche Wochen-Zeitung” informed us of this piece of lunacy in an article in the last issue of May 1977, and printed my remarks as a letter to the editor in one of the following issues. How primitive must a people be to accept such a sick joke today?

But how can one explain that, in Germany, the Poles are considered an enlightened, proud, and pious people? And how can we explain the present German sympathy for the Poles?

First, there is the very skillful propaganda of the Poles, who possess a magnificent understanding of how to depict themselves in the best light. They must exaggerate their own worth if they wish to survive in competition against the hardworking, culturally much more highly developed Germans. They must therefore represent themselves as a people with an ancient culture who have been unfairly dealt with by history. As a necessary corollary, they must present their history in the best possible light in order to gain sympathy. People who enjoy sympathy are more readily believed, especially by the Germans themselves. But this alone is not enough: their adversaries must be denigrated, and their human worth reduced to a minimum. This is why the Germans are depicted as devils in human form, a dangerous people of violent criminals, constantly obsessed with plundering the poor, noble Poles. If it is possible to misappropriate the credit for the enormously valuable construction work performed by the Germans, one must necessarily rise in the estimation of others. Above all, this must be hammered into the heads of one’s own people; eventually, the whole forgetful world will believe it. Isn’t there a saying that “attack is the best defence”? That is how the Poles proceed in their propaganda. As attackers, they are justified in their own eyes if the victim is made to appear to appear inferior and of lesser worth, since he must appear to deserve no better treatment. That is why the entire Polish people from childhood onwards is educated in hatred and superstition, destroying the capacity for rational judgement through prejudice.

Are the Poles pious? In their own own minds, yes, since they are the underlings of their clergy, and think only what they are supposed to think. This is shown with particular clarity by the present conflict between the State and the at all times politically committed national Church. A power struggle is raging between these two blocks in Poland. Which of them will emerge victorious it is impossible to predict, but it will not result in freedom for the masses in any case, since the result will be continue to be subjugation as in the past.

How can one explain the one-sided sympathy of the German people for the Poles, despite the immense hate literature directed against all things German? Kurt Lueck provides one answer: dishonest translations of Polish literature, novels, poems, etc. In volume 2, p. 415, he remarks:

“At this point in our study, mention must be made, in all strictness, of what is traditionally an egregious defect in all German translations. These translations regularly delete or falsify passages in Russian or Polish originals containing derogatory statements or expressions of hatred and contempt for Germany and the Germans. One need only compare the originals of Russian masterpieces such as Tolstoy’s ‘War and Peace’, ‘Anna Karenina’, Dostoievsky’s ‘Debased and Insulted’, ‘The Brothers Karamozov’, and others, with the translations! ‘Corrections’ are also often made in the translations of Polish novelists. ‘The Knights’, by H. Sienkiewicz, translated into German by Sonja Placzek, not to mention a second translation, is nothing but a hoax perptrated on the German reader. The spirit of the Polish original is falsified by means of numerous deletions, and the text, which are often quite “raw”, is adjusted to suit the reader’s taste.

“A number of cosmetic corrections in the Polish text were made even in the translation of W. St. Reymont’s ‘The Peasants’. For example, volume II, p. 475, ‘you are even worse than the Germans’, should, in reality, be translated as ‘you are even worse heathens than the Germans.’

“On p. 491, certain insults hurled at the Germans ‘swinskie podogonia, sobacze pociotki’ i.e., ‘sow buttocks, race of dogs’, have been left out.

“On page 492, in the curse ‘that you shall all come to shame to the last man’, the last phrase, ‘like rabid dogs’, has been deleted.

“Reymonts ‘Ziemia obecana’ (‘The Promised Land’, 1899, which appeared in 1915 in a translation published by Georg Mueller, Munich) contains very seriously falsified translation passages. We refer to the third edition, published in Warsaw by Gebethner and Wolf. The following passages have been deleted in the translation:

“Vol. I, p. 79, the passage containing the sentence ‘that the Germans are a low people’; p. 122 ‘German swine’ (in the translation only ‘swine’) p. 163 ‘Prussian cattle’; p. 286 ‘German women are only good for founding a national cattle stall’.

“In S. Lipiner’s translation of ‘Mr. Thaddeus, or the Last Entry into Lithuania’, by Adam Mieckiewicz, published in Leipzig in 1882, the expression coined for Prussian officials ‘psubraty’ (‘dog’s brother’) has been replaced with the somewhat milder-sounding ‘vermin’.

“Even the rendering of ‘Polish Folk Tales’ by Glinski replaces the contemptous term ‘rozum niemieki’ (‘German understanding’), with ‘citified understanding’.

“And in the translation of the Jalu Kurek’s novel ‘Grypa szaleja w Naprawie’ (4th edition, Warsaw 1935), a few evil expressions used against Germany are simply left out. A Pole, in the reverse case, would simply refuse to translate such a book. This novel, of course, won a prize from the Polish Academy of Literature in 1934; in Poland, it nevertheless appears on the Catholic Church’s index of forbidden books.

“A few tasteless anti-German expressions have even been deleted from the novel ‘The Sable and the Fairy’, by Josef Weissenhoff, which recently appeared in German translation.

This undignified process of falsification should be ended once and for all. We should either translate all the passsages critical of Germans without doctoring them up, or we should simply ignore a work of fiction containing unjustified or tactless criticism. The German people are done a misservice through the censorship of statements critical of us in foreign works of fiction. What is more, foreign authors are encouraged to think that they need not shrink from any manner of expression, since the book will appear in German translation anyway, while ethnic Germans, to whom these falsifications become very quickly apparent, are deprived of their German dignity and worth as human beings.”

The ethnic researcher Dr. Kurt Lueck has rendered us a great service in exposing these falsified translations for what they are, and in calling them by their true name: a hoax perpetrated against the German reader, who is not permitted to see how he is viewed in a foreign country. Dr. Lueck’s remark regarding foreign authors — that they may permit themselves any manner of expression, since their books are translated anyway — is of even greater significance. At this point, I should say that the problem is not just that translations of Polish authors are falsified and given a face-lift; the problem is that we translate this hate literature at all, instead of protesting publicly and, if needs be, throwing it on the rubbish dump — through public condemnation — since the preservation of this red-hot hatred over the centuries undermines all human dignity, including that of the Polish writer. What kind of miserable people nourishes itself upon hatred, deriving gratification from the most inhumane atrocity propaganda directed against precisely that neighbour to whom it owes its basic existence?

I must admit that I did not recognize the extent of the hatred contained in Polish literature, even though these books were compulsory reading in my school days. Our teachers obviously proceeded in the same manner as our translators, and deleted the worst atrocity tales. Not one of us ever read a Polish novel — such as “The Knights” — in its entirety. And how many people ever read them in Germany? But it, and many other Polish atrocity legends, are translated and sold. Are they read all the way through, or just part way, and put aside? Really, shouldn’t the competent cultural authorities have raised an objection? Let us take the contrary case as an assumption. If a comparable body of anti-Polish hate literature had ever existed, no matter who wrote it, the Poles would have screamed incessantly until it was prohibited.

To give the German reader at least a taste of this “aesthetic literature”, I would like to cite a few examples, indicating the original source, followed by the page numbers in Lueck’s book.

“May the hand of God protect us from the German neighbour”. Reymont; p. 351. “Strong were the scoundrels, broad shouldered and strong, in blue jackets with silver chains across gorged bellies, and their snouts — they simply glowed from good eating.

“Give their pig snouts a sound thrashing…

“I’ll give this one on the end a punch in the guts, and if he attacks me, then I’ll strike! Don’t hurry so, you beggars, or you’ll lose your baggy breeches!”, St. Reymont, in “Chlopi” (“The Peasants”), 1914; p. 351.

“Wherever the Germans go, no poor Jew can earn a living, much less a dog”, Henr. Sienkiewicz, in “Dwie drogi” (“Two Ways”); p. 351.

“The Brandenburg swine want to root up the earth with their snouts, to make a new empire of swine. That might be good enough to destry the flowers, but he rubbed his snout bloody on a stone, and had to give up his plan”, Sienkiewicz, in “Flowers and Stone”; p. 353.

“One must hit them, break their bones, until the soul quits peeping in their bodies”, Adolf Dygasinski, in “Struggle for the Land” p. 353. Lueck remarks that Dygasinksi was an implacable enemy of the Germans, whose extermination in the interest of a durable peace in Europe he repeatedly demanded.

“Listen, you degenerate tyrant! Thus smote Moses the Egyptian bloodhounds to death, who murdered the children of God! And again he struck the Germans, overflowing with blood until they looked like a bloody stump. “The people need men like Moses!” cried the crazy mob, ruled by fury, “so that such men may free the people from the hands of the heathen!”

“Blows crackled down like hail over the Germans, who had not a moment’s time to stand up straight. ‘When you strike, strike like a crazy man’, said von Molken. ‘Follow me, people, let’s take the German Palki down again! To the castle!

“But Staszek alone pushed himself slowly out of the crowd, with a gigantic scythe in his hand. Immediately, a group of Germans came out of the castle bearing various weapons from Lutowojski’s armory, kept ready to shoot. The crazed one nevertheless had such a horrible expression on his face, and such a fire of rage broke forth from him, that the horde of Germans held back at some distance. Jantsch aimed at Von Molken.

“‘Shoot, you scoundrel, men without weapons are easy to kill!”, called the youngster, going after his adversary. “Now, you degenerate folk, worse than all the beggars in the world, infamy of the century, scum of humanity! Go ahead and shoot!”, Dygasinki, in “Von Molken”, (1885); pp. 353-5.

“Wherever one went, everywhere, one came into contact with Germans. No one in the vicinity could earn their daily bread, because they even forbade the old women to go into the woods, so that they couldn’t gather mushrooms any more… A great deal of gibberish was spoken, but nobody understood what it was all about with those renegades. The peasants liked them about as much as a dog’s tail, but the lord of the manor stuck close to this gang”, Dygasinski, in “Two Devils” (1888); p. 355-6.

“‘Who caused such devastation in the Ojcower woods? Tell me exactly who made so much destruction? Now, the Germans, the Germans who else?’, my travel companion cut in involuntarily. The Polish peasant spoke further: ‘Yes, see! see!’, and with these words the white-haired old man raised his sinewy, work-worn hand in the air, his face took on a peculiarly hard expression, and he called solemnly, as if in answer to an inspiration: ‘May the Lord God refuse them wood for their coffins, they that exterminate us here so. Everywhere, the Germans take the wood away from the Polish peasants, suck us dry, make us all their slaves. All the poison of the Germans will not suffice to poison the body of our people… the peasant loves his earth, and hates the Germans”, Dygasinski in “Demon” (1886); p. 357.

An especially tasty tidbit, such as Zofia Kossak-Szczucka’s recent (1930) novel, turns the history of medieval Silesia (1234-41) completely upside down. In her “Legnickie Pole”, “The Battlefield at Liegnitz”, she compares the Duke of the Piasts (first dynasty of Polish rulers) Heinrich the Bearded, and his second son, Heinrich the Pious with the Duke’s eldest son Konrad, who is an enthusiastic Pole, and at the same time a implacable enemy of the Germans and their way of life. The dialogue of Konrad with his brother goes like this:

“‘Have you brought new Germans over here?’ Heinrich got excited: ‘Yes, three families, a heap of people in each one. Decent settlers from far away in the Bamberg area. You will be astonished at how hardworking they are! They will harvest many times the wheat that you sow. Our lord Father gave them farmland near Buczyna and in addition, fields in the east”;

p. 36

“‘Where did the Koczura and Biesage come from, who settled at Buczyna? The Duke gave them land in Greater Poland to clear!’ Konrad said indignantly, ‘Why don’t the Germans settle on uncleared land?’ Heinrich laughed haughtily: ‘Them, clear land! They’re not used to that kind of work. It’s been hard enough to bring them out into the cleared fields, although they each have 3 ‘malter’ of grain for sowing. They wouldn’t go into the wilderness under any circumstances!’, said Konrad, knitting his brows. ‘And when the Koczura clears the new land, then you give it to the Germans, since they’re not used to hard work! The Koczura should have broken their German bones — not deserted the honestly acquired property which was theirs.'”

And then:

“‘Our people just clear new land, and get tired. When they have made a strip arable, then you give it to the Germans, and they send you further into the wilderness.'”

At another point, it says:

“Two more wagons with Germans appeared. ‘It’s already known’, replied Slup, ‘these are new settlers from the Bamberg area.’

“‘They ate so greedily it was impossible to tolerate it’, Konrad continued. ‘Whereever you throw a stick, you hit a German, and my illustrious father, the Duke, calls more and more in’. The nobles agreed with him: ‘The Germans are a plague, may the Devil take them to Hell!'”

This is how the Poles are deceived into believing that it was they who cleared the land and made it arable.

Here is a part of a “humourous poem” of the 17th century by Wezpazyan Kochowski (1633-99), p. 376:

“A man from Masow and a German met on a narrow road. ‘Out of the way!’ shouted the German to the other loudly. ‘Step aside, you baggy pants, or you’ll see right away how I beat a German up yesterday; I’ll beat up another today’. The German moved aside, and asked, seized with fear: ‘What’s the matter?’ ‘Ha! If you weren’t such a coward’, said the Pole, ‘I would have gotten out of the way!’

This “poem” contains a typically Polish allegation which should not be overlooked. The quarrelsome, brawling Pole challenges the less belligerant German, and orders him about at every possible opportunity. When the German gives way without making too much trouble, he is accused of cowardice. Thus, the Germans are described as cowardly in many scornful verses, novels, and stories, such as, for example, in the following verses by Antoni Labecki (born 1786):

“Should you meet a real schwab in the war,

“He never thought of anything but drink and food.

“You don’t need to prepare a regiment,

“Or any drums, flutes, or trumpets against those weaklings.

“Just show the Schwab a hare,

“He can scare away three hundred Schwabs.”

Or, in Reymonts “Peasants”, the Pole Gschela scorns the Germans:

“‘They are too soft to be neighbours to us peasants, and if you ever hit one of them on the head, they just fall down right away.’

“‘Did he ever fight with one?’ asked the lord of the manor, curiously.

“‘You call that fighting? Mathias pushed one, because he didn’t answer his ‘Praised be Jesus Christ’, and he started bleeding right away; a miracle that his soul didn’t didn’t fly up and away.

“‘A whole nation of softies! They look like oaks, but if you ever hit one with your fist, it’s like hitting a feather bed…”

“Bartek the Victor”, hero of the novel by Sienkiewicz, beats up a German teacher together with his adult son, sticks him headfirst into a water barrel, and, with a lathe of wood, holds off the colonists hurrying to assist, until a treacherous stone’s throw on the head knocks him to the ground. But even then, the Germans don’t dare approach him.

Only in overwhelmingly great numbers do the Germans ever dare to attack the Poles: for example, in Artur Gruszeckis “Starancza” (1899), where forty German boys attack an old man and a few women, and beat them unconsious. The fight begins when the boys bait the old man like a dog.

A miracle of bravery is performed by a brave peasant in a novel by Walery Lozinski: three Teutonic Knights stand before the peasant. He warns them in a friendly manner, and, when that is no use, he chops all three Knights’ heads off simultaneously with one single blow of his sword (a peasant with a sword?). For this miracle, he is rewarded with the grant of a coat of arms featuring 3 ass’s heads by King Lokietek (King “Yard-Long”).

In Zeromskis “Popioly”, five hundred Germans are besieged by the Poles and French at Tschenstochau. Peasants from the surrounding area set fire at several different locations to feign great numbers of besieging troops.

At the mere threat of immediate bombardment of the city, five hundred German soldiers surrender with three hundred (!) weapons to an enemy numbering one fifth as many.

At another point, Friedrich Wilhelm III is ridiculed:

“He’s taken Warsaw, besieged Tschenstochau, and marched up to Cracow. And now you baggy pants have lost your guts, now you retreat! Where is your land then! Show me! Don’t you have Berlin anymore? Not one piece of land, you thief of foreign property!”

Do arrogance and conceit have no limits? Are these writers or spreaders of filth?

But even the Polish “Prince of Poets”, Adam Mickiewicz, is not sparing in disgusting outbursts of hatred. In the much-read “Pan Tadeusz”, which is compulsory reading in all schools, the following “poem” has been preserved for posterity:

“From Lord Todwen came a message in all haste,

“Grabowski read the letter, called ‘Jena Jena Hail!

“The Prussians are beaten, knocked on the head! Victory!’

“I hardly hear the words before I immediately get down from the saddle,

“And, after kneeling to thank the Lord, we rode into the city.

“Apparently just on business, as if we had heard nothing.

“Look there! All the state counsellors, court advisors, commissars,

“And all other vermin of the same type honours us,

“Bowing down deeply before us. They tremble, their blood is pale,

“Just like when the Germans pour boiling hot broth on a cockroach.

“We rub our hands laughingly, and ask in a servile sort of way,

“What’s new? What news of Jena? Ha! Didn’t they give a start!

“Astonished that we know of the misfortune of their army, the Germans cry: ‘O Lord God, o misery’!

“And run with their long noses towards home. Then they really make a run for it!

“How they did run! All the streets out of Greater Poland were full of fleeing Germans! Crawling like ants,

“They dragged their vehicles, coaches, and carriages, whatever they are called, each one heavy laden, the women as well as the men,

“With pipes, boxes, and chests, bedsteads and coffee pots.

“‘Run for it! Wherever there’s a place!’ Meanwhile, we say softly to each other,

“Holla! To horse! Let’s make this journey a misery for the Germans!

“Hey! One court counselor’s ribs broken! Another state counselor, and another dog’s brother hacked to pieces!

“Officers and gentlemen packed by the pigtails,

“And General Dombrowski started for Posen,

“Bringing the order to rise up for the Emperor of the French!

“In eight days, the Prussians were driven out.

“Not even a drop of medicine remained behind!”

The reader senses the poet positively gloating over the cruel notion that no Prussian was still alive who might still have needed medical treatment. This is certainly great testimony to the great “humanity” of the Polish people! I would like to give the German reader one more example of this “humanity”, the last one of its kind which I care to repeat here, since these texts, with their lust for murder and bestial cruelty, cannot be contemplated without the profoundest horror. This doesn’t mean that there is no more “educational literature” of this kind. Lueck discusses a great many more examples of these hateful tirades from Polish literature than I can reproduce here. He writes:

“An allusion to ‘The Knights’ in Waclaw Sierosczewski’s novel ‘Zacisze’ (1923) displays a singular tastelessness and lack of spirituality. A Polish student tells a German wood merchant, in reply to the question of what a great stone is doing in such a place, the following legend, which is supposed to be amusing:

“‘O, that is a long and terribly fascinating story!’ answers Izyda. ‘They say the Devil brought it here… In any case, he performed very devlish ceremonies there. On top, there is a depression and a furrow. The simple people say that, in the night of the full moon, around midnight, the mountain opens up, and, from underneath the stone come bearded old men dressed in white with oak clusters on their foreheads and golden lutes in their hands… Behind go others leading a Knight fastened with an iron chain. The Knight wears a black cross on his coat and breast. In vain, he struggles and moans; his eyes flash like lightning: men in linen cloth rip off his irons and garments, drag him out of the stone without formality, and cross his arms. An old priest bends over him, and sinks a sharp stone knife into the breast arched with pain… Blood spurts. The Knight bellows like a stuck pig! The priest pushes his arm into the steaming wound to above the elbow, and searches for a long time… Finally, the whole story concludes miserably, since, instead of the heart of the barbarian, he pulls forth, with great effort… a rather large but empty purse, manufactured in Berlin… The Knight spent everything he had on frivolous lady Slavs!.. maybe he even lent money to their parents at high rates of interest… Really, just look! I found one just like it!…’ he concludes solemnly, drawing an old, rain drenched, completely faded purse from his pocket.

“The youth tore it laughingly from his hand, and began to examine it with great interest.

“‘By God, that’s mine! I lost it here last year! But there must have been money in it! Give it here, Izyda!’ cried Antos.

“‘Yes! So you you’ve been carousing around here too, with frivolous lady Slavs? And with a German purse? .. that’s really… Polish economics!’.

“That’s really a fascinating legend… it must be some old tradition…’. Szmit turned to Izyda.

“‘O, yes, it’s a tradition… from the sojourn of the beloved neighbour… dating back… to the time of Lokieteks!”

One could not possibly imagine a bloodthirstier fantasy or a greater degradation on the part of scribbling Polish slanderers and liars. What can possess the soul of a Polish scribbler who imagines that he is elevating his own people with oak clusters and golden lutes, depicting the Teutonic Knights as whoremongers carousing around with stolen money, bellowing like pigs, while at the same time a priest of his own people is described sinking his arm bloodily to above the elbow into the breast of a barbarian, in search of his heart? Who, then, is the greater barbarian: the tortured Knight, or the bloodthirsty priest? But one can hardly expect so much logic from Polish writers, whose only concern is to sow hatred at any price.

Polish literature is intended for long term effect, and depends upon the short memories of other nationalities, as well as on the well-known good nature and helpfulness of the Germans — as well as on German stupidity, which inclines us to believe all the lies told by other people — people who ridicule us in practically every novel, not to mention their proverbs. For example: “Even clever Germans are stupid rabble, the Poles can always sell them a pig in a poke.”

“The German is as big as a poplar, but infernally stupid.”

“Dumb as a German.”

“Poles grow wiser by experience; the Germans should profit by our example, but they never learn, with or without experience.”

“You Germans, you just don’t know anything. People swindle you with sheer cleverness.”

The whole point of Polish literature is simply to portray the Poles as the most good natured, the noblest, most heroic people in the world, while branding the Germans as the greediest, dumbest, most cowardly, degraded, and cruel. Constant exposure to this poison is bound to awaken the cruelest instincts, instincts which cry for war to get revenge, although one does not even know why. And since the Germans are represented not only as stupid but as cowardly as well, the entire Polish people is educated in arrogance, and taught to overestimate themselves. Thus, even responsible officials in the Ministry of War in 1939 believed that all they needed to do was to order Polish troops on horseback, armed with lances decorated with pennants, to attack German tanks, and then ride through the Brandenburg Gate as victors. The awakening was a bitter one. But the guilt for that, of course, lay, not with the frivolous, arrogant Poles, but with the wicked Germans, who had tanks.

Translator’s note: This is a perfect example of the manner in which the Poles are unable to learn from history. In 1648, the Cossack leader Chmielnicki annihilated them under identical circumstances. “The Polish army, 40,000 strong, with 100 guns… consisted almost entirely of the noble militia, and was tricked out with a splendour more befitting a bridal pageant than a battle array. For Chmielnicki and his host these splendid cavaliers expressed the utmost contempt. ‘This rabble must be chased with whips, not smitten with swords’, they cried… After a stubborn three days’ contest the gallant Polish pageant was scattered to the winds. The steppe for miles around was strewn with corpses…” 1911 Encyclopaedia Britannica, “Poland.”

Only the bloodthirsty descriptions contained in Polish novels, the systematic education in hatred, the demands for the extermination of every German inhabitant of the area, which the Poles merely took to heart and imbibed, could lead to the orgy of murder on Bloody Sunday in Bromberg, Bereza Kurtuska, and, later, in Lamsdorff. The Polish people were fed on this literature for two hundred years, from the 18th to the 20th centuries. This is in addition to the hereditary heritage of the Mongolian hordes of earlier wars, a heritage determined by blood. Blood is not just a body fluid. Suitably instigated, it exploded in an avalanche of crimes against ethnic Germans which is without parallel in the world.

Polish radio on 1 September 1939 repeatedly broadcast “call number 59” at short intervals. The call contained a codeword, established in collaboration with the authorities, and an order to the voivodes [administrative officials], for transmission to the police stations, to arrest all the ethnic Germans, who were already listed by name, in accordance with already existing arrest warrants. Then began the manhunt for the Germans. At the same time, the Polish singer Jan Kiepura — discovered by a German film director and trained as a singer in Germany, made famous by the German UFA film company at a time when he was considered to have no talent in his own country — sang the notorious “Rota”, calling for war against Germany, at a demonstration in a market place in Warsaw. This, too, was typical Polish thanks for benefits received.

The following events, especially in Bromberg on Sunday, 3 September 1939, were of such cruelty that the human mind has difficulty believing them. And yet they are true. In my possession are 347 pages of photocopies of official records and sworn statements, in addition to accompanying photographic evidence, of horrifyingly mutilated bodies, proving the kind of murder orgies of which the Poles are capable. In addition to these 347 pages from the secret archives of the Reichsgovernment, 650 pages of text and photographic documentation were published relating to the preliminary history of the Second World War, which material is also available to me, proving the irrefutable testimony of diplomats regarding the Polish atrocities. The crimes committed were comparable to those described in the novels. But in the novels they were invented, and attributed to the Teutonic Knights. Here, they were actually committed — because people were instigated and encouraged to commit them, and because weapons had been distributed in the churches for that purpose. Where these weapons did not suffice, the Poles used knives, axes, saws, hammers, automobile parts, daggers, hatchets, shovels, whips, fence lathes, clubs, pickaxes, iron bars, and metal-studded clubs, etc., from their own households.

Germans were murdered indiscriminately without regard to age, profession, social position, religion, or sex: no class was spared from torture, whether farmer or property owner, teacher, priest, doctor, merchant, worker or factory owner. The victims were not shot by firing squad: the butchery was never based on any title of law. The victims were shot, beaten to death, stabbed, tortured to death, without reason; the majority, in addition, were mutilated in an animal-like manner. These were deliberate murders, committed mostly by Polish soldiers, policemen or gendarmes, as well as by armed citizens, classical secondary school students, and apprentices. Uniformed insurgents, members of the “Westverband”, riflemen, railroad workers, released criminals, even housewives, all joined in the blood frenzy. Everywhere, a definite method was followed, leading naturally to the inference of a centrally planned, uniform programme of murder. The open, and even admitted, aim of Polish policy was the extinction of Germanness. Literature, among other things, was an instrument of this policy, as a means to which hatred was deliberately fomented.

I prefer to show the results of this systematic education in hatred. I do not wish to reproduce more than 3 photographs, as they appeared in the forensic medical report of the Supreme Command of the Armed Forces, accompanied by graphic evidence, and printed in the 650 pages of text and photographic documents on the preliminary history of the Second World War, from the archive of the Reichsgovernment. To show more than these 3 photographs would constitute intolerable cruelty to the human soul, which I wish to spare the reader.

Not only do the Poles deny the atrocities they committed, they brazenly twist the truth and allege that the ethnic Germans killed 25,000 poles in Bromburg, in eternal remembrance to which they even erected a monument to their imaginary dead.

There is another monument to the actual events in Bromberg, one which was not just erected recently with lying inscriptions to conceal the perpetrators’ own guilt: one completed immediately following these inconceivable cruelties against innocent Germans, written by the man who took down the testimony of these horrible events from survivors still suffering from shock, in a book containing the following lines in a foreword:

GERMAN were the parents and grandparents of NICHOLAS COPERNICUS, the formulator of the modern concept of the cosmos. GERMAN was the territorial association which he joined in 1496 as a student in Bologna. GERMAN (in addition to scientific Latin) was every word he ever bequeathed to the world. THUS the German people salutes its great son, 500 years after his birth.

GERMAN were the parents and grandparents of
NICHOLAS COPERNICUS, the formulator of the modern concept of the cosmos.
GERMAN was the territorial association which he joined in 1496 as a student in Bologna.
GERMAN (in addition to scientific Latin) was every word he ever bequeathed to the world.
THUS the German people salutes its great son,
500 years after his birth.

[p. 5]

Dem Thema meiner Ausführungen

Polen und die Fälschungen seiner Geschichte

möchte ich einige Angaben zu meiner Person vorausschicken, die erklären, woher ich mit den polnischen Gegebenheiten so vertraut bin.

Ich bin im ehemaligen Kongreßpolen, das damals vom zaristischen Rußland annektiert war, geboren und aufgewachsen. Meine und meiner Vorfahren Erlebnisse und Erinnerungen reichen zurück in die Zeit vor dem ersten Weltkrieg. Manches weiß ich aus Berichten meiner Eltern und Großeltern, vieles aus eigener Erfahrung. Erst nach dem Ersten Weltkrieg siedelten sich meine Eltern in Bromberg/Westpreußen an. Dies taten damals viele tausende deutsche Familien, die nach der Wiedererrichtung Polens nicht in einem polnischen Staat leben wollten und auf diese Weise versuchten, ins Abstimmungsgebiet und dadurch ins Deutsche Reich zu gelangen. Nachdem die ersten Abstimmungsgebiete überwältigende deutsche Mehrheiten bis zu 97 und 98% erzielt hatten, verhinderten die Polen alle weiteren Abstimmungen. Oberschlesien wurde trotz eindeutiger deutscher Mehrheit durch polnische Aufstände solange terrorisiert und die deutschen Einwohner blutig zusammengeschlagen, bis der Völkerbund unter dem Druck, den Intrigen und Erpressungen Frankreichs es aufgeteilt hat. Westpreußen ging daher ohne Abstimmung verloren. Wir wurden gezwungenermaßen polnische Staatsbürger. Ich habe also Polen erlebt und erlitten und ich kenne den polnischen Volkscharakter aus eigener Erfahrung. In Deutschland weiß man kaum etwas oder gar nichts vom Wesen und von den Zielen der Polen; arglos nimmt man alle Lügen und Verleumdungen als gegebene Wahrheiten hin. Daher möchte ich aufklärend wirken, denn nur wenn wir die Geschichte und die Entwicklung Polens und der Polen ganz genau kennen, kann es eines Tages zu einer Verständigung kommen. Voraussetzung zu jeder Versöhnung ist die Wahrheit auf beiden Seiten. Solange die eine Seite hemmungslos lügt und die andere dazu schweigt oder schweigen muß, aus welchen Gründen es auch immer sei, gibt es keine Versöhnung und keine Wiedergutmachung des Unrechts. Die Lüge zerstört jeden Ansatz einer Versöhnung. Nur die Wahrheit nach beiden Seiten kann heilend wirken.

Ich will also versuchen Ihnen Polen in seinergrausamen Wirklichkeit, in seinem Tun und Lassen begreiflich zu machen. Dabei muß ich aufhistorische Gegebenheiten eingehen.

Seit Jahrzehnten gibt es im polnischen Volk ein böses Sprichwort, dasjenige von der ewigen Feindschaft zwischen Polen und Deutschen. Es heißt: Póki świat światem, Polak Niemcowi nie bedzie bratem. In der Übersetzung heißt das so: Solange die Welt bestehen wird, wird der Pole niemals des Deutschen Bruder sein. Ein wahrlich böses Wort, für das es im deutschen Sprachgebrauch nichts entsprechendes gibt. Hier kommt die ganze Wucht des polnischen Hasses zum Ausdruck.

[p. 6] Woher kommt dieser gnadenlose Haß? Ist er denn geschichtlich begründet? Nein, ganz und gar nicht.

Dem deutschen Wesen ist ein so abgrundtiefer Haß fremd. Deutscherseits war man auch stets bereit, Brücken zu bauen und in jeder Weise zu helfen. Das können wir immer wieder feststellen bis auf den heutigen Tag, wo wir erleben, daß diejenigen, die uns von Haus und Hof vertrieben, die uns geplündert und zum Teil auch gemordet haben, bei uns Hilfe suchen und auch Hilfe finden. Mit Milliardenbeträgen stützen wir die Mißwirtschaft der Polen, die deutsche Bevölkerung spendet tausende Tonnen Lebensmittel. Mir liegt ein Schreiben der “Komisja Charytatywna Episkopatu Polski” aus Kattowitz vom 10. April 1981 vor. Darin bestätigt der Weihbischoff Czeslaw Domin als Vorsitzender der Caritativen Kommission der Polnischen Bischofskonferenz, daß bereits 700 Tonnen Lebensmittel für die Menschen seiner Heimat eingegangen sind. Er bestätigt auch, daß ihm bewußt sei, daß er auf die Hilfe aus Nachbarländern angewiesen sei. Die Hilfe, die sie weitergeben durften, sei jedoch wie ein Tropfen auf einen heißen Stein. Das soll heißen, gebt mehr. Und wir geben mehr.

Seit diesem Schreiben vom 10. April 1981 sind Monate hingegangen und während all dieser Zeit sammelt man in Deutschland für die Polenhilfe. Man überschlägt sich geradezu aus Mitleid: es sammeln die kirchlichen Institutionen, es sammeln die Schulen, es sammeln Private, es sammeln Vereine, es hängen in Krankenhäusern und in Banken Aufrufe für Spenden aus, es wird sogarvon den Kanzeln herunter ein festgesetzter Betrag von 25.- DM für ein Paket gefordert. Weniger darf es also nicht sein! Und die Deutschen spenden in überwältigender Weise. Tausende Tonnen und Lastzüge gehen nach Polen. Ein schlagender Beweis dafür, daß die Deutschen die Polen nicht hassen, wie sie es in der langen gemeinsamen Geschichte auch niemals getan haben. Doch welchen Dank werden wir dafür aus Polen erhalten? Nur neuen Haß, denn nichts in der Welt erzeugt mehr Haß, als wegen eigener Unfähigkeit immer wieder Hilfe und Geschenke, die man letztlich doch als Almosen empfindet, annehmen zu müssen, um überleben zu können.

Aber Polen ist kein caritativer Fall. Polen ist nicht unverschuldet in Not geraten etwa durch Erdbeben, Überschwemmung oder Hurrikane oder gar durch Übervölkerung der Gebiete. Nicht Naturkatastrophen sind schuld an der jetzigen Lage in Polen, sondern die sprichwörtliche polnische Wirtschaft, die Unfähigkeit der führenden Schichten und deren Korruption in jeder Hinsicht. Polen ist ja nicht arm an fruchtbarem Boden, denn es hat mit Teilen Ostpreußens, Ostpommerns, Ostbrandenburgs, Schlesiens und Danzigs fast 103.000 Quadratkilometer in Besitz genommen, die zum größten Teil Kornkammern Deutschlands waren. Allein die Gebiete Westpreußen und Provinz Posen müßten Überschußgebiete sein, wie sie es früher waren. Es hat mit der Übernahme der deutschen Gebiete in polnische Verwaltung, mit dem oberschlesischen Kohlen und ErzRevier, ebenso mit blühenden Industrien und Häfen, alle Voraussetzungen für eine gesunde Wirtschaft. Aber ein Volk, das Tausende Tonnen Kartoffeln und [p. 7] Getreide zu Wodka verarbeitet und ihn konsumiert, ist natürlich nicht bereit und nicht fähig, zu arbeiten,um für seinen Lebensunterhalt selber aufzukommen.

Dessen ungeachtet muß festgestellt werden, daß Polen durchaus nicht Hunger leidet, wie es bei und dargestellt wird. Es gibt Versorgungsschwierigkeiten durch mangelnde Organisation, aber keinen Hunger. Hier sind andere Kräfte am Werk, eine neue Art der Ausplünderung deutscher Wirtschaftskraft. Und die gutmütigen Deutschen fallen darauf herein. Sie geben und geben ohne jede Gegengabe zu fordern, z.B. die Ausreise der immer noch zu Hunderttausenden festgehaltenen Deutschen, denen alle Menschenrechte genommen wurden. Die als Arbeitssklaven festgehalten werden auch jetzt noch, da junge Polen scharenweise ihr Land verlassen und um Aufnahme in der Bundesrepublik und Österreich ersuchen. Und diese jungen Wirtschaftsflüchtlinge, die mit ordentlichen Ausreisepapieren zu uns kommen, sind keine bescheidenen Hilfesuchenden, sondern anmaßend Fordernde – besagt nicht das allein schon genug? Die zur Aufnahme verpflichteten Gemeinden wissen davon ein Lied zu singen.

Das Wesen der Polen zeigt ein Vorfall, über den die Deutsche Wochenzeitung vom 04.09.1981 berichtete. Während die Polen mit beiden Händen unsere großzügige Hilfe annehmen, erdreisten sich ihre Schreiberlinge, uns geradezu ins Gesicht zu spucken. So nahm die Zeitschrift “Polnische Perspektiven” die Preußen-Ausstellung zum Anlaß, um einem Marian Podkowinski das Wort zu geben:

“Die Geschichte hat ihr negatives Urteil über Preußen bereits gesprochen. Der gegenwärtige Versuch der Galvanisation ist daher nahezu als Leichenschändigung zu betrachten. Es wäre viel vernünftiger, über dem preußischen Sarg weitgehend Stille walten zu lassen. Auch im Interesse der Deutschen. Tilsit sollte nämlich für die Deutschen von derselben Bedeutung wie Poltawa für die Schweden sein, sollte man sich irgendwann für Archäologie interessieren.”

Und während unsere Hilfeleistungen auf Hochtouren laufen und unsere Medien uns informieren, daß diese den Wert von 22 Millionen DM bereits überschritten haben, lesen wir unter der Überschrift “Das Fernsehen zeigt antideutsche Kriegsfilme” in der Tageszeitung “Die Rheinpfalz” vom 18.12.1981:

“Als Unterhaltungssendungen werden fast nur Kriegsfilme ausgestrahlt, in denen die Verbrechen der Deutschen während des Zweiten Weltkrieges gezeigt werden. Sogar im Kinderprogramm läuft in Fortsetzungen die Geschichte eines tapferen polnischen Jungen, der gegen den Deutschen Ritterorden kämpft. Aus dem Radio tönt fast ununterbrochen Marschmusik.”

Die entscheidende Schlacht gegen den Ritterorden fand im Jahre 1410 statt. 570 Jahre sind seitdem vergangen, aber die Polen impfen noch heute ihre Kinder mit [p. 8] Haß gegen den Deutschen Ritterorden, und wir bedanken uns für diesen Haß mit Liebesgaben im Werte von vielen Millionen Mark!

Das ist die Münze, mit der Polen seit Bestehen seines Staates für deutsche Hilfe zahlt. Aber wo in der Welt hat auch schon einmal ein Schuldner seinen Gläubigergeliebt, besonders dann, wenn überhaupt keine Möglichkeiten zur Rückzahlung der Schuld vorhanden sind? Das sollten wir Deutschen endlich zur Kenntnis nehmen und uns danach richten. Russen und Franzosen haben nie etwas für Polen getan, deswegen werden sie auch nicht gehaßt sondern geschätzt.

Wir müssen endlich den Ursprung des Hasses ergründen, um alle späteren Entwicklungen und Fehlhaltungen der Polen gegenüber den Deutschen zu verstehen. Wir müssen endlich von den Fälschungen der deutschen und polnischen Geschichte sprechen. Wann wurde diese begangen und zu welchem Zweck?

Die Polen sind heute ein ehrgeiziges und anmaßendes Volk, besonders in ihren Oberschichten. Sie haben wenig große Begabungen, sie sind nicht produktiv und schöpferisch, sie haben der Welt nichts Überragendes gegeben. Weil sie sich in langen Jahrhunderten nicht entfalten konnten, entwickelten sie sich negativ. So stellten sie Ansprüche ohne Leistungen vorweisen zu können, sie gieren nach fremdem Eigentum, sie stellen sich selbst in den Mittelpunkt und reden sich ein, sie seien der Nabel der Welt. Es gibt keine Realitäten für sie, sie leben in Wunschträumen und Überheblichkeit.

Die Polen empfinden ihre Benachteiligung als Volk unter den Völkern, erkennen jedoch die Ursachen nicht. Sie meinen Rechte zu haben und Ansprüche stellen zu können und sie fordern sie von den Deutschen, statt von ihren wahren Unterdrückern, die geschickt die Ansprüche dirigieren und den Haß schüren.

Seit der Christianisierung ist das Volk einem harten Klerus unterworfen, der die Entfaltung der Persönlichkeit verhindert. Sie können nicht ausbrechen aus diesem Zwang. Sie werden so niedergehalten, daß sich die angestauten Aggressionen mehr und mehr in einem beispiellosen Haß gegen die freieren und reicheren Deutschen entladen. Der Haß wiederum wird vom Klerus geschürt und da dieser die größte Macht im Volke darstellt, und das Volk seiner christlichen Kirche vertraut, folgt es auch dieser Führung. Die Kirche triumphiert in Polen. Und die katholische Kirche war von Anbeginn an der Erzfeind des Deutschen Reiches. Die Polen wurden und werden als Hebel benutzt zum Aderlaß deutschen Blutes und deutschen Wirtschaftsgutes.

Zum Beweis des eben gesagten will ich hier ein polnisch-katholisches Kampflied wiedergeben, das auf dem Allslawenkongreß in Prag im Jahre 1848 gesungen wurde:

[p. 9] Brüder, Sensen in die Hände! Auf zum Kampfe laßt uns eilen!
Polens Knechtschaft hat ein Ende, länger wollen wir nicht weilen.
Sammelt Scharen um euch alle. Unser Feind der Deutsche falle!
Plündert, raubet, senget, brennet. Laßt die Feinde qualvoll sterben.
Wer die deutschen Hunde hänget, wird sich Gottes Lohn erwerben.
Ich, der Probst, verspreche euch fest dafür das Himmelreich.
Jede Sünd’ wird euch vergeben, selbst der wohlbedachte Mord,
den der Polen freies Leben unterstützt von Ort zu Ort.
Aber Fluch dem Bösewicht, der vor uns für Deutschland spricht.
Polen soll und muß bestehn. Papst und Gott versprechens mir.
Rußland, Preußen muß vergehn. Heil dem polnischen Panier.
Darum jauchzet froh darein: Polzka zyje, groß und klein!

Jedem Hörer muß das Blut in den Adern erstarren ob solch teuflischen Hasses. Trotzdem behaupten die Polen, in religiösen Dingen tolerant zu sein, die Menschenrechte zu wahren und sogar für sie zu kämpfen. Unter Menschenrechten verstehen sie aber ausschließlich die Verwirklichung ihrer eigenen Ansprüche.

Das Lied ist in deutscher Sprache erhalten geblieben. Das beweist, daß die Polen, die sogenannten “Urslawen” mit “slawisch”-polnischer Vergangenheit sich noch 1848 vorwiegend der deutschen Sprache bedienten, weil ihre eigene Sprache damals noch sehr wenig gefestigt war. Darüber hinaus wollte man ja alle Katholiken erreichen, denn ihnen brachte man stetig bei, daß katholisch und polnisch ein und dasselbe sei.

Hier möchte ich auf ein Ereignis hinweisen, das gerade jetzt wieder durch deutsche Publikationen der Vergessenheit entrissen wurde: Die polnischen Aufstände von 1830 gegen die russische Unterdrückung. Die Aufstände waren damals gescheitert, die Polen flohen in hellen Scharen und wurden liebevoll aufgenommen und betreut – wo mag das wohl gewesen sein? – Natürlich in Deutschland. Die Ludwigshafener Zeitung “Die Rheinpfalz” vom B. August 1981 erinnert an “deutsche und polnische Tränen im Wein des Haardtgebirges”, sie berichtet, wie sich Deutsche und Polen verbrüderten und eins wurden im Kampf um die Freiheit, wie sie zusammen polnische Lieder sangen und wie die Deutschen den ankommenden Polen zujauchzten und auf Polens Fortleben anstießen.

Der Bericht wiederholt die Schilderung eines Empfanges der Polen am 19. Januar 1832 in Neustadt a. d. Haardt. Es ist kennzeichnend für die deutsche Mentalität der allgemeinen Menschenliebe und ein schlagender Beweis dafür, daß es keinen deutschen Haß gegen Polen gegeben hat. Der Bericht lautete:

Kaum war am 18. abends spät die Kunde erschollen. daß am folgenden Tag Polen nach Neustadt kommen und bei uns übernachten würden, als auch alles in Bewegung kam. Man beriet sich über die Art des Empfangs und über die Bewirtung der hochverehrten Gäste.

[p. 10] …. Bald jauchzte aus deutschem Munde das siegende Polen vom 29. November, bald flossen deutsche und polnische Tränen in den Wein des Haardtgebirges, bei der schnell erwachenden Erinnerung an Warschaus Fall. Da umarmten sich ein polnischer Krieger und ein ihn zu rächen begeisteter Deutscher. Dort weinen Polen und Deutsche über das Schicksal des 80-jährigen Vaters des ersteren, den die Absolutistenmilde nach Sibirien geschickt hat, weil – sein Sohn Patriot sei …..

Für mich ist bei diesem Bericht nicht nur der überaus herzliche Empfang der weinfrohen Pfälzer bedeutungsvoll, sondern die Tatsache der Verständigung ausschließlich in deutscher Sprache. Denn nur wenn die polnischen Lieder damals deutsche Texte hatten, konnten die Pfälzer mitgesungen haben. Das erhärtet auch die Tatsache, daß das haßerfüllte katholisch-polnische Kampflied von 1848 in deutscher Sprache entstanden war. Auf die entgegengebrachte deutsche Freundschaft und Zuneigung folgte schon wenige Jahre später als Antwort der abgrundtiefe Haß der Polen. Der allerdings war nicht ganz neu. Schon früher war man bestrebt, alles Deutsche auszurotten. So hatte man auch die im 18. Jahrhundert nach der Pest eingewanderten katholischen Bamberger, die ihrem Bischof gefolgt waren, zwangsweise polonisiert, indem man ihnen deutsche Gottesdienste, deutsche Beichten, deutschen Katechismus verweigerte und sie zu Polen umerzog. Diese Bamberger waren zur Zeit des Ersten Weltkrieges so polonisiert, daß sie trotz ihrer deutschen Bamberger Trachten, die sie noch immer trugen, nach denen sie immer noch Bamberki genannt wurden, nicht mehr deutsch sprechen konnten.

So sah die polnische konfessionelle Toleranz aus, auf die man sich bei jeder Gelegenheit so stolz beruft. Das polnisch-katholische Kanpflied von 1848 ist auch nicht das einzige Beispiel klerikalen Hasses. Es gab und gibt sie in großer Zahl, so daß man sie nicht alle anführen kann. Ich will nur einige wenige zitieren. Aus der Schrift “Polens Schuld am 2ten Weltkrieg” von Rudolf Trenkel aus Thorn a. d. Weichsel.

Am 26. August 1920 sagte der polnische Pfarrer in Adelnau in einer Ansprache: “Alle Deutschen, die sich in Polen befinden, müssen aufgehängt werden.”

Am 27. Dezember 1921 sagte der Posener Domherr Pryndzinski in einer Haßpredigt gegen das Germanentum: “Noch ist unsere Aufgabe nicht erfüllt. Das Innere ist zu befestigen, Wilna, Lemberg sind noch sicherzustellen, Danzigs müssen wir uns durch Einflüsse bemächtigen.”

Und auch Peter Aurich schreibt in seinem Buch “Der Deutsch-Polnische September 1939” folgendes:

“… nachdem die Krakauer Zeitung “Czas” so weit gegangen war zu verkünden, daß “Polens Geschütze auf Danzig gerichtet seien, um Polens Ehre zu schützen, verging kein Sonntag mehr, ohne daß nicht auch von den Kanzeln “der heilige Krieg gegen das deutsche Neuheidentum” verkündet und für den Sieg der polnischen Waffen gebetet worden wäre.”

[p. 11] Und ebenda ist auf Seite 47 zu lesen:

Generalstabsoberst Switalski hielt im Namen der polnischen Armee in Graudenz bei einem Empfang der Bischöfe Dominik und Dr. Okoniewsld eine Rede, die er mit den Worten schloß: “Beten Sie mit uns heute …. darum, daß unsere Brüder aushalten mögen, daß ihre Probezeit verkürzt wird, und um eine große Tat – um ein zweites Grunwald, das es aus der Unfreiheit erlöst und uns seinen entsprechenden Frieden sichert.”

Grunwald nennen die Polen die Schlacht bei Tannenberg, die 1410 die Macht des Deutschen Ordens brach. Dazu muß man wissen, daß es einen Ort Grunwald nicht gibt. Die Schlacht fand in der Gegend des Dorfes Grünefelde bei Tannenberg statt. Mit Grunwald verbinden die Polen nicht nur die Niederlage des Ordens, sondern den künftigen Sieg im Grunewald von Berlin. Das sind, wie gesagt, nicht die einzigen Beweise für die Schuld des polnischen Klerus an den Greueln gegen die Deutschen. Erst diese systematische Erziehung zum Haß, die ihren Ursprung in polnischen Kirchen und polnischem Intellektualismus hat, konnte zum Bromberger Blutsonntag führen, der allerdings nicht der erste war.

Im Jahre 1654 hatte man schon einmal am 22. April ein Blutbad in Bromberg angerichtet, als man alle Evangelischen niedermetzelte. Wenn polnische Pfarrer von den Kanzeln predigen: “Die Deutschen sind eure Feinde, – die Feinde des katholischen Polen”, wenn die Waffen für den Mord in den Kirchen gesegnet und ausgegeben werden, braucht man nicht lange nach den Schuldigen zu suchen.

Den Gipfel des Hasses aber erstieg der Domherr von Posen – Prälat Kos, als er bei einer Siegesfeier der polnischen nationaldemokratischen Partei zum Triumph von Versailles einen Haßgesang vortrug, den er einem im Jahre 1902 entstandenen Drama eines Lucjan Rydel “Jeńcy” (Die Gefangenen) entnommen hatte:

Wohin der Deutsche seinen Fuß stellt, dort blutet die Erde 100 Jahre. Wo der Deutsche Wasser schleppt und trinkt, dort faulen Quellen 100 Jahre.

Dort, wo der Deutsche atmet, dort wütet 100 Jahre die Pest. Wenn der Deutsche die Hand reicht, so geht der Friede in Trümmer. Und wärst du 100 Jahre alt, der Deutsche wäre bereit es abzuleugnen.

Den Starken betrügt er, den Schwachen beraubt und regiert er, und führte ein direkter Weg zum Himmel, er würde sich nicht scheuen. Gott zu entthronen. Und wir würden es noch erleben, daß der Deutsche die Sonne vom Himmel stiehlt.

Das kann nur jemand schreiben, dessen Natur solchen unmenschlichen Haß in sich trägt, dessen ganzes Leben von Haß und Neid zerfressen ist. Wäre er nicht selbst ein so krankhafter Hasser, wie sollte er dann derartige unmenschliche Gedanken erzeugen können? Der normale Mensch denkt nicht so. Daß aber ein Domherr der allerchristlichsten Kirche, ein würdiger Prälat, 20 Jahre nach dem [p. 12] Erguß dieses “Dichters” diesen Haßgesang auf einer Siegesfeier gegen die Deutschen wiedergibt, ist ungeheuerlich und beweist aufs treffendste, daß die Haßausbrüche des Volkes von der polnischen Kirche gesteuert werden. Das Lied von 1848 “Brüder, Sensen in die Hände usw.” ist ja auch “christlichen” Ursprungs und wurde bis in die Zeit Korfantyus, also bis in die zwanziger Jahre dieses Jahrhunderts gesungen.

Untersuchen wir nun die Zeugnisse des Hasses der intellektuellen Schicht Polens, die eine Folge dieser kirchlichen Hetze seit 1848 sind. Der Heimatforscher und Polenkenner Alexander Treichel schreibt in seinem Buch “Geschichte des Deutschtums von Rippin und Umgebung”:

In den Revolutionsjahren 1904 bis 1906 hörten wir immer davon, daß alle Deutschen in einer Nacht abgeschlachtet werden sollten. Die Deutschen von der Wiege an abschlachten, war damals die Devise der Polen. Aber auch schon zu der Zeit, als unsere Eltern und Großeltern noch Kinder waren, während des 19. Jahrhunderts – hörten sie oft diesen schrecklichen Satz vom Abschlachten aller Deutschen, der den Polen anscheinend seit Generationen eingeprägt wurde.”

Und da sind die Veröffentlichungen aus dem Jahre 1929 in der polnischen Zeitschrift “Liga für Großmacht” Ausgabe Nr.3:

Im Krieg mit den Deutschen wird es keine Gefangenen geben und keinen Raum für menschliche Gefühle. Da werden wir die Welt staunen machen durch die ungewöhnliche, das menschliche Maß übersteigenden blutigen Opfer, mit denen wir die Schmach der Kränkungen abwaschen, die wir von den Deutschen erfahren haben. Wir müssen in die polnische Armee den Geist eines unversöhnlichen, bis zur Grausamkeit gesteigerten Kampfes tragen.”

Und am 3.Oktober 1937 schrieb die gleiche Zeitschrift für polnischen Größenwahn, lt.Münchener Neueste Nachrichten:

Der Kampf zwischen Polen und Deutschen ist unausbleiblich. Wir müssen uns dazu systematisch vorbereiten. Unser Ziel ist ein neues Grunwald, aber diesmal ein Grunwald in den Vororten Berlins, d.h. die Niederlage Deutschlands muß von polnischen Truppen in das Zentrum des Territoriums getragen werden, um Deutschland im Herzen zu treffen. Unser Ideal ist ein Polen im Westen mit der Oder und Neiße als Grenze.

Preußen muß für Polen zurückerobert werden und zwar das Preußen an der Spree. Die Welt muß zittern wor dem deutsch-polnischen Krieg. In die Reihen unserer Soldaten müssen wir den Geist unbarmherziger Rache tragen.

Vom heutigen Tage an wird jede Nummer dieses Blattes dem kommenden Grunwald in Berlin gewidmet sein.

Es war im März 1939 als mein Bruder in einem Nachtlokal in Bromberg hörte, wie polnische Offiziere sich darüber unterhielten, daß sie im Falle eines Krieges mit Deutschland in deutschem Blut waten würden. Die Listen mit den Adressen der Deutschen würden bereits vorliegen. Er ahnte damals nicht, daß er selbst dieser polnischen Mordgier zum Opfer fallen würde.

[p. 13] Und im Januar 1945, als der russische Vormarsch sich Litzmannstadt näherte (ich hielt mich damals gerade dort auf) hieß die polnische Parole:

Reichsdeutsche packt eure Koffer,
Volksdeutsche kauft eure Särge!

Und auch diese blutgierige Parole hat meine Fammilie mit dem Leben bezalt. Nur Särge konnte sie sich keine mehr kaufen.

Nach Blutvergießen lechzten die Polen nicht erst 1939 und 1945, sie begannen damit schon unmittelbar nach Errichtung ihres neuen Staates. In Westpreußen, im Posener Gebiet und in Oberschlesien tobten die blutigsten Aufstände. Die Korfanty-Banden terrorisierten das deutsche Oberschlesien seit August 1919 bis zur völkerrechtswidrigen Aufteilung des Landes im Jahre 1922. In Posen konnte man 1921 auf Plakaten und Flugblättern folgendes lesen:

Mit diesem Besen werden wir die letzten Deutschen aus Polen hinausfegen!
Wer noch im Juli 1921 da ist von dem deutschen Gesindel, wird ohne Ausnahme niedergemacht, und die größten Hakatisten werden mit Benzin, Petroleum und Teer begossen, angesteckt und verbrannt …..
Jetzt kommt ihr alle dran… alle Ärzte, Pastoren, Rechtsanwälte, Domänenpächter, Ansiedler, Besitzer aller Art, wer Deutscher oder Jude ist.

Auch für ihre unendliche Habgier gibt es genügend Selbstzeugnisse. Ich will nur wenige anführen:

Am 13. 6. 1926 schrieb die Gazeta Gdanska:

Der sicherste Panzer Pommerellens sind die Millionen polnischer Ansiedler. Alles Land, das noch im Besitz der Deutschen ist, muß den deutschen Händen entrissen werden.

Am 19. 6. 1929 verkündete die “Straznia baltycka”:

Auch Danzig ist eine polnische Stadt und wird es wieder werden. Eure Pflicht ist es, Danzig, auch das kleine Stückchen polnischen Landes, das ungeduldig darauf harrt, zu erobern.

1937 forderte der polnische Generalstabsoffizier Baginski in seinem immer wieder neu aufgelegten Buch u. a.:

Solange wird nicht Frieden in Europa herrschen, bis nicht der Name Preußen, der ja der Name eines schon lange nicht mehr vorhandenen Volkes ist, von der Landkarte Europas getilgt sein wird, solange nicht die Deutschen ihre Hauptstadt Berlin weiter nach Westen verlegt haben.

Ein polnischer Generalstabsoffizier offenbart hier doch ganz deutlich den polnischen Kriegswillen und das polnische Kriegsziel: Die Einverleibung Preußens nach Polen und die Auslöschung des Namens Preußen! Wir werden später das gleiche Ziel der Polen noch aus dem Munde des höchsten Würdenträgers der polnischen Kirche hören.

[p. 14] Wir müssen dagegen fragen: Gab es jemals auf deutscher Seite den Wunsch oder die Forderung. Krakau oder Warschau nach Osten zu verlegen?

Der Allpolnisch Jugendverband hetzte am 4. 5. 1929 mit nachstehender Veröffentlichung:

1410 hat man die Deutschen bei Tannenberg geschlagen. Jetzt aber werden wir sie bei Berlin zusammenhauen. Danzig, Ostpreußen, Schlesien sind Mindestforderungen. Durch diesen gewaltigen Sieg wird Polen ganz Europa beherrschen.

Der polnische Professor Limanowski aus Wilna hatte recht, als er von seinen Landsleuten sagte:

Es liegt in der Natur der Polen, daß sie nicht auf dem Boden des Realen bleiben können; ihre Phantasie greift weiter; haben sie erst einmal ein Stückchen Land in Händen, so wollen sie mehr. Sie wollen die ganze Welt.

In der Tat, sie wollen die ganze Welt. Im Juni 1929 gaben sie davon ein weiteres Selbstzeugnis:

“Die Freiheitsstunde der historisch polnischen Länder wird bald schlagen. Die Erschütterung Europas wird abgelöst durch die “Pax Polonica”. Das Schicksal gibt Polen die geschichtliche Aufgabe in die Hand, das Leben Mitteleuropas zu gestalten.”

Wie man das Leben Mitteleuropas nach dem Krieg gestalten wollte, tat der polnische Industrieminister Hilary Hinc kund, als er über den Raub deutschen Landes und Vermögens folgendes von sich gab:

“…. Wir haben unseren Landgewinn im Westen auf eine bisher unbekannte Art – die leichteste und günstigste – durchgeführt: Wir haben Gebiete erworben, in denen Straßen, Eisenbahnlinien und Wasserwege ebenso bereits vorhanden sind wie Städte, die nur auf die Besiedlung, Industrieanlagen, die nur auf die Ingangsetzung warten, und auch Kohlengruben. Ebenso gibt es dort noch ein paar Reste der deutschen Bevölkerung, die zu liquidieren binnen einer Zeit und auf eine Weise, wie sie uns paßt, wir moralisch und völkerrechtlich befugt sind.”

Neben dem Größenwahn offenbart man hier bedenkenlos die Raub- und Mordgier, die in diesem Volk immer wieder durchbricht. Das Erschütterndste dabei ist, daß dieser Industrieminister, der die restlichen zurückgebliebenen Deutschen nach Belieben liquidieren will und der dabei noch damit prahlt, daß man moralisch und völkerrechtlich dazu befugt sei, einen deutschen Namen trägt.

[p. 15] Hier handelt es sich offenbar um einen, vermutlich seit Generationen umerzogenen Deutschen, wie in vielen anderen Fällen auch. Die Polen nennen das “ein im polnischen Volkstum aufgegangener Deutscher”. Eine Jahrhunderte alte Wahrheit bestätigt sich immer wieder neu, daß Menschen unseres Blutes, die die Heimat verlassen und ihre Kraft und ihr Können einem anderen Volk zuwandten, für uns verloren sind. Sie werden nicht immer nur loyale Bürger der neuen Heimat. Ehrgeiz und Geltungsverlangen treibt sie dazu, daß ihre Nachkommen in zwei oder drei Generationen – manchmal auch schon schneller – zu unseren erbittertsten Feinden werden. Sie leisten zumeist hohe Kulturarbeit, die Gastvölker ziehen ihren Nutzen daraus, sie selbst aber werden zu Renegaten, zu Kulturdünger für andere Völker. Renegaten tragen den Stachel ihres Verrats in ihrer Brust und gerade deshalb werden sie zu schlimmeren Hassern ihrer Abstammung als es Fremdvölkische sind. Es gibt unendlich viele Beispiele dieses Überläufertums in allen Ländern der Erde. Die bekanntesten Verleugner ihres deutschen Blutes waren ja wohl Katharina von Rußland, die Darmstädter Prinzessin, und der amerikanische General Eisenhower – Eisenhauer.

Wenden wir uns nun der Geschichte der Entstehung Polens und des polnischen Volkes zu.

Die Polen sind ein sehr junges Volk ohne eigenen Ursprung, entstanden quasi in der Retorte. Ihr Land empfingen sie von den Deutschen, ihre Sprachen von glagolitischen Mönchen, die im Auftrag Roms handelten. Sie haben kaum Eigenes vorzuweisen, sie sind seit Jahrhunderten im Auftrage der römischen Kirche umerzogene Germanen, die sich mit ostischen und turkmongolischen Stämmen mischten. Sie haben nicht nur ihre Volkstrachten von den Türken übernommen, sie haben auch ihre Kriegsführung von den Tataren gelernt. Das bezeugen sie selbst.

Diesen polnischen Hinweis auf die eigene Art sollten wir nicht übersehen oder gering schätzen, denn hier geben die Polen selbst einen Hinweis auf die Art der Entstehung des polnischen Volkes.

Wir wissen bereits, daß die glagolitische Kirchensprache dem Bischof von Krakau Vinzenz Kadlubek (Wolf Gottlobonis) als Grund-lage für seine künstliche “Chronica polonorum” diente und daß es dabei darum ging, die Ansiedler von direkten Bindungen an die alte Heimat zu lösen. Das war der erste Schritt, der nach außen hin völlig unbemerkt geblieben ist. Erst 200 Jahre später bot sich Gelegenheit für den nächsten Schritt, als der Litauer Fürst Jagiel mit Zustimmung seiner christlichen Bischöfe mongolische Raubscharen für einen Krieg gegen den Deutschen Ritterorden heranholte. Mit dessen Hilfe und der grausamen asiatischen Kampfweise sollte das Germanenturn besiegt und ausgelöscht werden. Der Ritterorden wurde geschlagen Lind erholte sich nie mehr von diesem Aderlaß. Asiatische Horden, geistiges Ränkespiel und deutsche Dummheit, die bis zum Verrat gedieh, haben das bewirkt.

[p. 16] Aus unserer gegenwärtigen Lage heraus wissen wir, daß Sieger niemals unmittelbar nach Beendigung des Kampfes abziehen. Sie bleiben im Lande, um die Früchte ihres Sieges zu genießen und nehmen sich besonders der Frauen an, um sie zu schänden und ihre Rassereinheit zu zerstören. Die damaligen mongolischen Raubscharen taten das, was auch diejenigen von 1945 taten, als sie über unser Land und Volk, besonders über unsere Frauen hergefallen sind. Das war damals genauso einkalkuliert, wie es heute mit der Paneuropa-Idee des Grafen Coudenhove-Calergi beabsichtigt ist. Ein Völkerbrei, den man leichter beherrschen kann.

Wenn die Polen in ihrem offiziellen Geschichtsbuch heute offen zugeben, daß sie ihre Kriegskunst von den Tataren erlernt und ihre Trachten von den Türken übernommen haben, dann bekunden sie damit, daß sie auch blutsmäßig mit diesen Turkmongolen verwandt sind. Denn nur wer entsprechenden Blutes ist, kann eine grausame blutrünstige Kampfesweise als die eigene annehmen und sich dessen auch noch rühmen. Nur wenn es dem inneren Wesen entspricht, kann man sagen; Plündert, raubet, senget, mordet, laßt die Feinde qualvoll sterben! Von deutschen Soldaten und auch von deutschen Priestern gibt es durch alle Jahrhunderte hindurch bis zum heutigen Tage nicht ein einziges Zeugnis dieser Art, weil es nicht ihrem Wesen entspricht. Dagegen haben wir viele solcher polnischen Selbstzeugnisse. Hierin zeigen sich die Spätfolgen dieser Blutmischung mit Asiaten, die durch den deutschfeindlichen Klerus mit seiner Politik der Entgermanisierung des deutschen Ostens eingeleitet wurde. Hierin offenbart sich der Zeitpunkt der Entstehung des polnischen Volkes. Er zeichnet sich so klar und deutlich in der Geschichte ab, daß wir uns erstaunt fragen müssen, warum es erst dieses polnischen Hinweises bedurfte, um die Tatsache auch klar zu erkennen. Wir sind den Polen dankbar dafür, daß sie uns mit ihrem Hinweis die Augen öffneten.

Die Saat des Bischofs Kadlubek ging trotzalldem nicht so schnell auf, wie es wohl beabsichtigt war. Denn bis weit in das 15.Jht. hinein konnte sich die neue künstliche Sprache nicht durchsetzen. Gerade die Bürgerschaft von Krakau, dem Ursprungsort des ehemaligen Erfinders der künstlichen Sprache, wehrte sich am längsten gegen die Übernahme als Umgangssprache. Es ist durch den späteren polnischen Historiker Ptaśnik geschichtlich festgeschrieben, daß Krakau bis ins späre 15.Jht. nahezu völlig deutsch war. Auch im heutigen polnischen Volk lebt und wirkt noch ein großer Anteil deutschen Blutes, denn durch alle Jahrhunderte hindurch sind die tüchtigsten Kräfte aus dem Reich in den Osten gegangen und dorthin gerufen worden, wie aus den Namen der Menschen und den Namensgebungen für Städte und Dörfer zu erkennen ist. Immer wenn deutsche Kräfte in der Führung ausschlaggebend waren, blühte das Land auf; sobald sich aber die asiatische Blutsmischung mit Hilfe der klerikalen Ränke durchsetzte, gab es Verwüstungen und Pogrome. Immer mehr Deutsche unterlagen diesen Zwangsmaßnahmen, doch erst seit der Entstehung des Panslawismus, also etwa seit 1848, brach dieser asiatische Haß offen durch. Seitdem ist Polen kein europäisches Land mehr, es hat sich durch seinen maßlosen Haß, durch seinen blinden Chauvinismus von der europäischen Kultur gelöst.

[p. 17] Der deutsche Osten aber hat nie zu Asien gehört, er ist eindeutig deutsches Siedlungsgebiet gewesen, wenn auch vorübergehend Türken und Asiaten darin gehaust und Spuren hinterlassen haben. Sie haben keinen Anteil am Aufbau und der Kultur. Alle Versuche der Polen und ihrer törichten oder verräterischen deutschen Helfer, die von den Polen derzeit besetzen deutschen Gebiete als “urslawisches Siedlungsgebiet” zu bezeichnen, müssen entschieden zurückgewiesen werden, da sie eindeutig Fälschungen sind.

Die Polen haben die Jahrtausendfeier der Christianisierung der Gebiete an Weichsel, Warthe und Oder auch als Geburtsstunde ihrerangeblich tausendjährigen Staatlichkeit ausgegeben, aber das ist Selbsttäuschung, das ist Fälschung. Zur Zeit der Christianisierung gab es weder polnisches Landund ein polnisches Volk, noch polnische Fürsten. Die Polen glauben das zwar mittlerweile, weil es ihnen vom Klerus regelrecht eingebläut wurde, aber es ist trotzdem nicht wahr. Leider glauben es auch die Deutschen, weil die Geschichte so ganz und gar umgefälscht worden ist. Und das will ich aus der Geschichte beweisen.

Richard Suchenwirth berichtet in seinem Werk Der Deutsche Osten über die Entwicklung der deutschen Ostgebiete. Es sind ausgezeichnete Berichte.

Aber der Autor geht fälschlich davon aus. daß es polnische Fürsten und polnisches Land und Volk gegeben hat, ohne die Frage zu stellen, woher sie gekommen und welchen Ursprungs sie waren. Er schildert die gesamte Besiedlung als von Deutschen getätigt mit großem Wissen, er sagt wiederholt, daß es keine Beweise dafür gibt, wonach die damaligen Kriege sich zwischen zwei Völkern abgespielt hätten, daß es vielmehr reine Machtkämpfe und Christianisierungskriege waren, und trotzdem unterstellt er die Existenz eines polnischen Volkes ohne den Nachweis dafüraitzubieten. So sehr haben sich die Geschichtsverfälschungen bei uns festgesetzt. Aber es gibt ja nicht nur dieses Buch über die Vergangenheit. Um zu erfahren, wie gefälscht, radiert, weggelassen und hinzugefügt wurde, muß man zum Buch über “Die Fälschung der Deutschen Geschichte” von Wilhelm Kammeier und zur “Slawenlegende” von Lothar Greil greifen. Mit einem Mal fällt es uns wie Schuppen von den Augen.

Zunächst möchte ich aber davon sprechen, was einstens in Schulen von der frühesten polnischen Staatlichkeit gelehrt wurde. Sie begann mit der Christianisierung. Heute haben die Polen bereits ein sehr viel älteres Datum dafür. Aber beginnen wir vorerst mit dem ersten Herrscher Polens.Mieszko I., der sich der christlichen Taufe unterzog und das polnische Reich gründete, das an die Gemarken der Prussen grenzte. Bekanntlich widersetzten sich die heidnischen Prussen am längsten der Christianisierung. Wir lernten, daß dergrausame Deutsche Ritterorden die Prussen mit Feuer und Schwert unterworfen hatte. Das schildert sehranschaulich der polnische Dichter Henryk Sienkiewicz. Die Polen sind dabei selbsverständlich die unschuldigen Opfer.

Dieser Roman “Mit Feuer und Schwert” spielt im Leben aller Polen die wichtigste Rolle, denn die Geschichtskenntnisse des Volkes und der Intellektuellen [p. 18] basieren auf diesem chauvinistischen Roman. Außerdem wird in ihm der Ritterorden mit dem Deutschen Reich gleichgesetzt.

In Wahrheit aber hat der Orden nie dem Reich und dem Deutschen Kaiseer unterstanden, er war ein selbständiges Gebilde, das dem Papst zu Diensten war. In ihm dienten zwar ausschließlich Deutsche aus dem Reich, aber als dem damals alleinigen katholischen Glauben verpflichtet, waren sie Kämpfer, die nur die Interessen der katholischen Kurie wahrnahmen. Ihre Kriege waren Bekehrungskriege und nicht Kämpfe zwischenverschiedenen Völkern, etwa zwischen Deutschen und Polen, die es damals noch gar nicht gab.

Die Polen berufen sich immer noch auf ihren Sieg bei Grunwald von 1410 gegen die Ordensritter, in dem sie die siegenden Helden gewesen wären. In Wahrheit jedoch errangen sie ihren Sieg nur durch den beispiellosesten und niederträchtigsten Verrat aus den Reihen des Ordens selbst. HörenSie, was Lothar Greil in seiner “Slawenlegende” schreibt und achten Sie auf das falsche Zeugnis derer, die auf Grund der von ihnen gepredigten göttlichen Gebote eigentlich ganz besonders zur Wahrheit verpflichtet gewesen wären:

Witold und der Feldherr des Königs, Zindram, sammelten ihre Scharen bereits auf den Höhen an Marensefluß und Laubensee. Jagiel selbst wohnte noch einer Andacht bei, die von zwei Kirchenfürsten gelleitet wurde. Die Bischöfe riefen Gottes Beistand an und beschworen, der Deutsche Orden trachte danach, sich von Rom zu lösen, dem Papst allen Gehorsam aufzusagen und Ketzer in Schutz zu nehmen – deshalb müsse er vernichtet werden. Um die Mittagszeit des 15. Juli eröffnete Witold den Waffengang. Auf der Ebene zwischen Grünewalde und Tannenberg stießen die Heere aufeinander. Witolds Litauer, ein Teil der Mongolen, böhmische und mährische Söldnerhaufen sowie das erste Treffen Zindrams wurden geschlagen. Siegestrunken löste sich das Gros des Ordensheeres bei der Verfolgung des Feindes auf.Zindram erkannte die Gunst des Augenblicks und setzte seine starken Reserven ein. Vergeblich suchten der Hochmeister und seine Komture den Tag zu retten. In den eigenen Reihen erhob sich ein Feind und entschied die Schlacht. Der Bannerträger des Kulmer Landes, Nikolaus von Renys, Haupt des gegen den Orden verschworenen “Eidechsenbundes”, gab das vereinbarte Zeichen.

Banner wurden unterdrückt, verschiedene Landadelige verließen unter Mitnahme ihres reisigen Gefolges das Schlachtfeld, Fahnenträger kleinerer Städte führten ihre Haufen zur Flucht, Verwirrung und Panik verbreitend. Damit war das Schicksal der Ordensritter besiegelt.Bis zuletzt heldenmütig kämpfend, fanden Ulrich von Jungingen, fast sämtliche Gebietiger, 600 Brüder und rund 40.000 Ritter, Bürger und Söldner den Tod.

Der nachträglich von der Geschichtsschreibung geübte Versuch, Ursachen und Kampfgeschehen der Schlacht bei Tannenberg im Lichte einer “entscheidenden nationalen Auseinandersetzung” erscheinen zu lassen, widerspricht den Tatsachen. [p. 19] Auf der Walstatt nahedem Dorf Grünwalde trafen auch keineswegs die Kämpfer zweier verschiedener Völker aufeinander. Auf beiden Seiten fochten Deutsche gegen Deutsche, Genmanen gegen Germanen. Abgesehen von den mongolischen Raubscharen, die Jagiel mit Zustimmung seiner christlichen Bischöfe herangeholt hatte, um die christlichen Deutschritter auszurotten, schlug an diesem denkwürdigen Julitag, der das Prestige des Ordens erschütterte, Bruderden Bruder. Von einer “Entscheidungsschlacht” bei Tannenberg kann ebenso wenig die Rede sein. Heinrich von Planen verteidigte erfolgreich die Marienburg. Was offene kriegerische Aktionen gegen den Orden nicht erreicht hatten, sollten innere Zersetzung und partikularistische Bestrebungen zuwege bringen. Der großartige Hochmeister Heinrich von Plauen fiel innerem Verrat, Intrigen und geistlichem Ränkespiel zu Opfer.

Ein erschütterndes Kapitel über Verrat, Neid und Geltungssucht, das in der deutschen Geschichte leider kein Einzelfall blieb und sich damals wie heute so verheerend zum Unglück Deutschlands auswirken sollte. Damals wie heute kein heldenhafter Sieg der Gegner, nur großmäulige Überheblichkeit.

Doch die höchsten polnischen “christlichen” Würdenträger berufen sich auf dieses “Grunwald”, das doch Grünfelde heißt, das ihnen nicht zur Ehre gereicht, das sie aber ins Gegenteil umlügen, um sich als die makellosen Märtyrer darzustellen.

In der sogenannten Versöhnungsbotschaft der polnischen Bischöfe vom 18. November 1965 erheben sie Anklage gegen Deutschland, indem sie schreiben:

“…Seine Thesen waren gegen die deutschen Ordensritter, die sogenannten “Kreuzritter”, gerichtet, die damals im slawischen Norden und in den preußischen und baltischen Ländern die dortigen Ureinwohner eben mit Feuer und Schwert bekehrten und für das europäische Christentum und sein Symbol, das Kreuz, aber auch fürdie Kirche, in deren Namen sie auftraten, im Laufe derJahrhunderte eine furchtbare und äußerst kompromittierende Belastung geworden sind. Noch heute nach vielen Generationen und Jahrhunderten, ist die Bezeichnung “Krzyzak” (Kreuzritter) Schimpfwort und Schreckgespenst für jeden Polen und wird leider nur allzuoft von alters her mit dem Deutschtum identiriziert. Aus dem Siedlungsgebiet der Kreuzritter sind später jene Preußen hervorgegangen, die alles Deutsche in polnischen Landen in allgemeinen Verruf brachten. Sie sind in der geschichtlichen Entwicklung repräsentiert durch folgende Namen: jener Albrecht von Preußen, Friedrich, der sogenannte Große, Bismarck und schließlich Hitler als Endpunkt. Friedrich II. wird seit jeher vom ganzen polnischen Volke als der Haupturheber der Teilung Polens angesehen, und zweifellos nicht ganz zu Unrecht.”

[p. 20] In ihrem Haß gegen die Deutschen übersehen die frommen Herren sogar, daß sie die eigene römische Kirche und das Papsttum anklagen, indem sie ausführen, die Bekehrung der Ureinwohner in den preußischen und baltischen Ländern mit Feuer und Schwert sei eine kompromittierende Belastung für das europäische Christentum und sein Symbol, das Kreuz. Diese Art der Bekehrung zur damaligen Zeit wargang und gäbe und geschah mit Wissen und Willen des Herrschers auf dem Stuhle Petri, in diesem Falle auf besonderen Wunsch des Herzogs von Masowien, von dem die Polen doch behaupten, daß er ein polnischer Fürst war. Die Ordensritter wurden doch von ihm gerufen, weil er zu wenig Feuer und Schwerter hatte, um die Prussen zu unterwerfen. Man sieht, wie blind Haß macht, sodaß man nicht mehr logisch denken kann. Aber diese Ausführungen der polnischen Bischöfe zeigen noch ein weiteres, nämlich daß der Haß gegen den Deutschen Orden von ihnen geschürt und sorgsam aufrecht erhalten wird. Die Geschichte wird bewußt ins Gegenteil verkehrt, weil man verhindern will, daß das Volk aufhören könnte zu hassen. Denn diese sogenannte “Versöhnungsbotschaft” war nicht nur an die deutschen Empfänger gerichtet, sie war auch für das eigene Volk bestimmt als Beweis dafür, welche ungeheuerliche und schamlose Sprache man sich den deutschen in gleich hohem Rang stehenden Glaubensbrüdern gegenüber leisten konnte. Hier zeigt sich ganz klar, wer ftirdie haßerzeugenden Verleumdungen verantwortlich ist. Endlos sind die Beispiele in diesem erwähnten und in anderen Briefen der polnischen Bischöfe an die deutschen Bischöfe für das Fehlen der Wahrhaftigkeit in bezug auf Geschichte und Gegenwart. Dabei hätte doch eigentlich gerade die christliche Priesterschaft Grund genug, über die Greuel der Christianisierung Europas – und nicht nur Europas – den Mantel der Vergessenheit zu breiten. Sind denn z. B. die Niedersachsen auf friedlichem Wege zum Christentum bekehrt worden? Oder hat nicht ein großer Kaiser die gesamte Oberschicht des Landes im Namen des neuen Glaubens – und doch gewiß mit Zustimmung des Oberhirten auf dem Stuhl Petri – abgeschlachtet? Und was waren die Kreuzzüge der christlichen Heere aller Nationen ins Morgenland? Waren sie etwa Spaziergänge zum Nachbarn? Was taten die allerchristlichsten Kulturträger Spaniens im Lande Montezumas, obwohl man dort keine gemeinsame Grenze besaß? Wie viele Millionen unschuldiger Menschen fielen den blutigen Verfolgungen im Zeitalter des Hexenwahns zum Opfer?Wollten die Nachkommen aller dieser Ermordeten über die Jahrhundertwende hinweg den Haß und den Rachedurst so konservieren, wie die Polen es mit Hilfe ihrer Geistlichkeit besonders seit 150 Jahren tun, wäre die Menschlichkeit auf Erden schon lange gänzlich zugrunde gegangen.

An diesen Beispielen sehen wir deutlich, daß hinter dem sturen Festhalten an geschichtlichen Lügen besondere Ziele stehen, die wie ein roter Faden immer wieder sichtbar werden.

Hier möchte ich die Auswirkungen solcher Geschichtsfälschungen bis in die Gegenwart hinein einfügen. Im Mai 1981 strahlte das ZDF eine dreiteilige Serie unter dem Titel “Narben” aus, die als Versuch einer deutsch-polnischen [p. 21] Versöhnung angekündigt war. Der Inhalt war eine einzige Verdrehung der tatsächlichen Begebenheiten. Aufschlußreich wurde aber die anschließende Diskussion zwischen den deutschen Teilnehmern Philipp von Bismarck und Gräfin Dönhoff einerseits und den Polen Professor Wladyslaw Markiewicz und dem Journalisten von der Warschauer Volkszeitung Polityka Henryk Zdanowksi anderseits. Die polnischen Herrren leistetn Beiträge, die jeder Wahrheit ins Gesicht schlugen. Heikle Fragen beantworteten sie nicht. Entlarvend jedoch war schon der erste Satz des Professors Markiewicz, der von der berüchtigten Schulbuchkommission her bekannt ist, und der da lautete:

Das Geschichtsbewußtsein des polnischen Volkes ist nicht geprägt von Historikern und Geschichtswissenschaftlern, sondern von seinen großen Dichtern und Schriftstellern Adam Mickiewicz und Henryk Sienkiewicz.

Und man merkte ihm an, daß er stolz auf dieses Selbstzeugnis war. Er war so stolz auf seine Dichter und seine eigene Klugheit, daß ihm nicht auffiel, wie sehr er als Historiker sich selbst und sein Volk blamierte. Das ist ein Stückchen von dem, was der Prof. Limanowski einst von seinen Landsleuten sagte, daß sie nicht auf dem Boden der Realität bleiben können. Nicht die geschichtliche Wahrheit ist Realität für sie, sondern die polnischen Wunschträume von der eigenen Größe und Unfehlbarkeit und der deutschen Brutalität und grausamen Unterdrückung des armen hilflosen und doch so angeblich stolzen Volkes.

Hier zeigt sich auch, wie unsinnig es von deutscher Seite ist, mit solchen Partnern in der Schulbuchkommission zusammenzusitzen und zu verhandeln. Was soll dabei herauskommen? Doch keine geschichtliche Wahrheit. Die kennen doch weder der HerrrProfessornoch die polnischen Kardinäle und dementsprechend schon gar nicht das Volk. Es geht der polnischen Schulbuchkommission ausschließlich um die Festschreibung der polnischen Versionen für die Zukunft, um die Geschichtsfälschungen, wie sie auch in der Vergangenheit betrieben worden sind. Und es geht um Milliardenbeträge, die man aus einer deutschen Schuldanerkennung für alle Zeiten erpressen möchte.

Aber zurück zu Mieszko I. Wer war er? War er denn Pole? Nein, obwohl die polnischen Kardinäle das in ihrer sogenannten Versöhnungsbotschaft geschichtsfälschend auf der ersten Seite behaupten, nämlich so:

Es steht geschichtlich einwandfrei fest, daß im Jahre 966 der polnische Herzog Mieszko I. durch Einfluß seiner Gemahlin, der tschechischen Königstochter Dombrowka, zusammen mit seinem Hofstaat als erster Herzog das heilige Sakrament der Taufe empfing.

Geschichtlich steht aber etwas ganz anderes fest, wodurch die frommen Herren einwandfrei der Unwahrheit überführt werden. Der Name Mieszko geht zurück [p. 22] auf den Beinamen Mesico des normannischen Herzogs Dago, aus dem im Königreich Norwegen sehr angesehenen Geschlecht der Daglinger. Dago-Mesico war Gesandter skandinavischer Fürsten, derals Kundschafter und Unterhändler in das Land an Weichsel und Warthe gekommen war. Seine Gemahlin war eine germanische Prinzessin aus Böhmen und nicht die “tschechische Königstochter Dombrowka”. Gab es denn jemals einen tschechischen König? Die Geschichte der Tschechen ist genauso gefälscht wie die der Polen. Im Jahre 966 gab es ein Herzogtum Böhmen, das genauso ein Stammesherzogtum der deutschen Kernlande war, wie Schwaben, Lothringen oder Bayern. Die “angebliche tschechische Königstochter Dombrowka” war die Tochter des Herzogs Boleslafs I., der dem germanischen Geschlecht des Warägers Pramysil entstammte und den Namen Domberta trug.

Der Herzog Boleslaf von Böhmen – nicht von Tschechen – war Lehensmann des Deutschen Kaisers und ihm treu ergeben. Seine Tochter Domberta war in erster Ehe vermählt mit dem Markgrafen Gerold von Meißen. (Franz Wolff: Ostgermanien).

Der Sohn Dagos, Bolsleib der Kühne, heiratete die Tochter eines Wikingerfürsten. Die Polen machten aus ihm den urpolnischen König Boleslaw Chrobry. Weder der Normannenherzog Dago-Mesico noch sein Sohn Bolsleib der Kühne waren Polen. Dago-Mesico begründete in dem dichtbesiedelten germanischen Land an Weichsel und Warthe sein neues Reich, das in der historischen Forschung urkundlich belegte Mesico-Reich. Er regierte von 960 bis 992. Trotz unbestreitbarer Forschungserkenntnisse nannte man in späteren Jahrhunderten bis zum heutigen Tag die Vergangenheit Westpreußens, des Warthegaues und Schlesiens fälschlich “Polen”, wenn man von den Gebieten des alten Mesico-Reiches sprach. Das hat stetige polnische Wiederholung zuwege gebracht. Aber zur damaligen Zeit gab es kein Polen, der Name Polen war allen zeitgenössischen Chronisten unbekannt. Erst die kirchliche Propaganda des 13. Jahrhunderts führte zielbewußt die Verfälschung der Geschichte ein, und so wurde zuerst nur in Chroniken, erst sehr viel später in der Sprache rückwirkend aus dem Normannenfürsten Dago-Mesico der Pole Mieszko I. Aus Mieszko entstand der Name Mieczyslaw. Dazu erfand man ein Geschlecht der Piasten, dem man ihn zuordnete. Dieses Geschlecht der Piasten hat es in Wahrheit nie gegeben. So geht es durch die ganze polnische Geschichte. Die Namen wurden rückwirkend verändert, um dem neu erfundenen Volk und Land eine alte Vergangenheit zu geben, um Ansprüche zu stellen und Rechte fordern zu können. Warum geschah das?

Nach der Landnahme im Gebiet an Weichsel und Warthe suchte Dago-Mesico durch Eroberungen sein Reich zu erweitern. Er erlitt jedoch Niederlagen gegen die Wandalen in Pommern und die Heruler bei Usedom um Stettin. Das bewog ihn, sich freiwillig der schützenden Oberhoheit des deutschen Kaisers Otto I. des Großen, zu unterstellen. Das wiederum rief die römische Kurie auf den Plan, die [p. 23] darin eine Stärkung des deutschen Machtbereiches sah. Das Papsttum, das damals Weltherrschaftspläne verfolgte, sandte seine geistlichen Vertreter an den Hof des Normannenfärsten. Ihrem Geschick gelang es, daß Dago im Jahre 966 in die Taufe willigte und 967 in die von Rom ausgehende Missionierung. Es begannen die Kreuzzüge gegen die Wandalen Pommerns, Wandalen stehen gleichbedeutend für Wenden. Ein Volk der Wenden hat es nicht gegeben. Erst in späteren Jahrhunderten benutzte man das Wort Wenden, um daraus die “Slawen” werden zu lassen.

Wenn die polnischen Bischöfe in ihrer Schrift “Wir gewähren Vergebung – Wir erbitten Vergebung” von der polnischen Hierarchie mit der ersten Metropole in Gniezno und drei Suffraganbistümern Krakow, Wroclaw, Kolobrzeg sprechen, – was Krakau, Breslau und Kolberg heißen soll – dann muß man ihnen entgegenhalten, daß sie die Unwahrheit sagen und die Geschichte fälschen. Denn es gab keine polnische Hierarchie. Alle Bischöfe, alle Ordensleute, sämtliche Mönche waren Deutsche aus den Reichslanden. Wo sollte da eine polnische Hierarchie herkommen? Das Bistum Gnesen war den deutschen Bischöfen Jordan und Unger anvertraut und dem heiligen Adalbert von Prag geweiht. Wer begründete denn da die polnische Hierarchie?

Gegen Ende derr Regierungszeit des Daglingers im Jahre 990 schenkte Dago sein Reich dem Papst und nahm es als Lehen gegen Tributzahlungen von diesem zurück. Von diesem Zeitpunkt an setzte die unheilvolle Entwicklung ein, die später zur Bildung der deutschfeindlichen Basis Polen führen sollte. Auf deutscher Seite war man gegenüber dem Papst nicht argwöhnisch. Deutsche sind selten argwöhnisch, weil sie nämlich nicht so schlecht denken können, wie unsere Widersacher handeln.

Wir können die folgenden Ränke und Kämpfe der Söhne und Enkel des Normannenfürsten Dago-Mesico und der Romkirche übergehen, so interessant sie im einzelnen auch sind. Die Romkirche verstärkte ihr Interesse an der Christianisierung der restlichen Gebiete des Mesico-Reiches. Das ging natürlich nicht durch freiwillige Unterwerfung der germanischen Stämme vonstatten, sondern durch Gewalt und Krieg. Für die Bewohnergab es schließlich nur noch eins: Tod oder Taufe. Es waren also Kämpfe zwischen Heiden und Christen und niemals zwischen Deutschen und Polen.

Die Heiden wurden damals ohne Ausnahme Sclavi genannt. d. h. Sklaven heidnischer Götzen. Nachdem sie die Taufe empfangen hatten. waren sie Christen. Das Wort Sclavi verlor seine Bedeutung und geriet in Vergessenheit. Erst in späteren Jahrhunderten bei der Übersetzung alter lateinischer Texte stieß man darauf und in Verkennung der ursprünglichen Bedeutung entfernte man aus dem Wort Sclavi das c, weil man das herabsetzende Sclavi, dabei an Arbeitssklaven denkend, als Beleidigung für die Betroffenen empfand.

[p. 24] Hier will ich einfügen, was D. Skobnol zu diesem Thema sagt:

Erst Ende des 18. Jahrhunderts erfanden deutsche Außenseiter den Wortbegriff S l a v e n. Mittels raffinierter “c” – bzw. “k” – Weglassung (Streichung) zurechtgefälscht aus (mönchslateinisch) s c l a v i sowie aus (spätgriechisch) S k l a b e n o i. Als “sklavi” = Diener, Götzdiener, Teufelsanbeter bezeichneten Theologen, Gelehrte und Chronisten des Weströmischen, später Deutschen Reiches vom 9. bis 11. Jahrhundert a l l e noch “heidnischen”, Natur- und Götterkulten dienenden, noch nicht christianisierten Germanenmassen jenseits der Grenzen des christlichen W e s t-Reichs; d. h. (grob umrissen) etwa ostwärts der Elbe und nördlich der Donau, und zwar bis tief in den später “Polen” genannten Ostraum hinein u n d bis zur Ostsee und ins Baltikum hinauf. Unter “Sklabenoi” = desgl. Götzendiener, Teufelsanbeter verstand man im gleichen Zeitraum – von Byzanz, Konstantinopel, also dem Oströmischen Reich (Griechisches Kaisertum) aus gesehen – a l l e einer vielfältigen “heidnischen” Kultwelt anhängend, noch nicht christianisierten germanischen und artverwandten indo-germanischen Völkerschaften wie auch Stammesverbände turkmongolischer Herkunft im riesigen Gebiet jenseits der Grenzen des Christlichen O s t-Reiches; d. h. (grob skizziert) Mittel- und Ostbalkanraum und vor allem die Landmasse nördlich des Schwarzen Meeres bis zum Ural und zur Ostsee (spätere Ukraine, Rußland, Litauen). Bestellte “Historiker” des 19. Jht. scheuten sich nicht, Dokumentenfälschungen an der Wurzel vorzunehmen, indem man in einigen ihnen zugänglich gemachten uralten Chroniken das verräterische “c” bzw, “k” mit Spezialwerkzeugen herausradierte und die Buchstabenfolge kunstgerecht neu frisierte.

Wie hervorragend das gehandhabt wurde, schildert Wilhelm Kammeier in: Die Fälschungen der deutschen Geschichte. Ähnlich verhält es sich mit dem Namen “Polen”. Bis ins 13. Jht. hinein war der Begriff “Polen” unbekannt. Das Wort “polani” leitet sich her vom spätlateinischen Po-lani, F e l d anwohner (Felderbebauer) und leitet sich ab – erstens: von “po” = an, am, bei, und zweitens: vom germanischen “lan” = Ackerhufe, Feld, Land. Deshalb auch heißt es seit jenen alten Zeiten im englischen Sprachraum nicht etwa “Polen”, sondern bis heute richtig Poland. Einen überzeugenderen Sprachbeweis für die rein germanische Abkunft dessen, was man unter Polen = lateinisiert Polonia = und slawisiert Polska versteht, gibt es nicht.

Das Gleiche gilt für Pommern, Pommerellen, es leitet sich ab vom spätlateinischen “pomerani”, d. h. Po-mer-ani = die am Meer hin Wohnenden = Meer-Anrainer. Das waren während des Mittelalters die im ganzen Ostsee-Südküstenraum, etwa von Greifswald bis Halbinsel Hela siedelnden Spätgermanenstämme, meist wandalischer Herkunft.

Nach diesen eingeschobenen sprachwissenschaftlichen gleichlaufenden Erläuterungen aller derzeitigen Forscher auf diesem Gebiet, knüpfe ich wieder an meine vorherigen Ausführungen an.


Diese Karte wurde als Propaganda-Postkarte in den dreißiger Jahren im In- und Ausland massenhaft verbreitet - mit Unterstützung der polnischen Stäatsbehörden. Es war der Dank Polens dafür, daß Deutschland - durch seinen Sieg über das zaristische Rußland 1917- nach 100 Jahren wieder einen freien polnischen Staat ermöglichte. Die Karte zeigt, was der wahnwitzige polnische Chauvinismus als "historische polnische Westgrenze" forderte und heute noch sich anmaßt. Danach wären die gesamten Gebiete der Slowakei, der Tschechei, die deutschen Gebiete bis Dresden - Berlin – Ostsee und ganz Schlesien, Pommern, Westpreußen und Ostpreußen polnisch. Darüber hinaus spreizt der polnische Raubvogel "schützend" seine Flügel weit in deutschen und russischen Volksraum. In diesem Größenwahn sind sich polnische Chauvinisten, Emigranten oder Bolschewisten einig. Die Karte trägt als Motto den Spruch des polnischen Dichters Adam Mickiewicz: "und jeder von Euch hat in seiner Seele ein Korn künftiger Rechte und ein Maß künftiger Grenzen!"

Diese Karte wurde als Propaganda-Postkarte in den dreißiger Jahren im In- und Ausland massenhaft verbreitet – mit Unterstützung der polnischen Stäatsbehörden. Es war der Dank Polens dafür, daß Deutschland – durch seinen Sieg über das zaristische Rußland 1917- nach 100 Jahren wieder einen freien polnischen Staat ermöglichte.
Die Karte zeigt, was der wahnwitzige polnische Chauvinismus als “historische polnische Westgrenze” forderte und heute noch sich anmaßt. Danach wären die gesamten Gebiete der Slowakei, der Tschechei, die deutschen Gebiete bis Dresden – Berlin – Ostsee und ganz Schlesien, Pommern, Westpreußen und Ostpreußen polnisch. Darüber hinaus spreizt der polnische Raubvogel “schützend” seine Flügel weit in deutschen und russischen Volksraum.
In diesem Größenwahn sind sich polnische Chauvinisten, Emigranten oder Bolschewisten einig. Die Karte trägt als Motto den Spruch des polnischen Dichters Adam Mickiewicz: “und jeder von Euch hat in seiner Seele ein Korn künftiger Rechte und ein Maß künftiger Grenzen!”


Sie wollten das Deutsche Reich allein besiegen.

Dieses polnische Propagandabild zeigt Marschall Edward Rydz-Smigly in Siegerpose. Er wollte Deutschland allein besiegen und bis Berlin marschieren. Sowjetrussische Hilfe lehnte er strikt ab. Die Flugzeugformationen am Himmel wurden von der polnischen Kriegspropaganda in das Bild einmontiert. Es handelte sich dabei um einen Formationsflug deutscher Luftwaffenverbände anläßlich des Nürnberger Reichsparteitages 1937…

Also gefälschte Bild “dokumente”, um Macht vorzugaukeln.

[p. 29] Die Christianisierungskriege haben die eingesessene germanische Bevölkerung stark dezimiert. Die Mönche wollten aber Stützpunkte, also Klöster bauen, doch es gab kaum noch Arbeitskräfte dafür. Vor der Christianisierung waren es blühende Landschaften, danach verödeten sie: über verfallene Burganlagen, Siedlungen und Höfe wuchsen nun Gras, Strauch und Baum. Kirche und Adel saugten das niedere Volk aus. Ein Handwerk gabs nicht mehr, Kaufleute ebenfalls nicht. Die Masse der “Landeskinder” schrumpfte mehr und mehr, der Rest sank zu Sklaven, zu Kmeten herab.

Um Klöster bauen zu können, mußten die Zisterzienser geeigneten Nachschub beschaffen, und das geschah vollständig aus den deutschen Reichslanden. Man sicherte den Neusiedlern Privilegien aller Art zu und gab ihnen deutsche Rechte. Das brachte den gewünschten Erfolg. Bald umringten deutsche Dörfer die Klöster. Die christlichen Zuwanderer stärkten die christliche Macht. Das Reich dagegen ließ seine Bürger ziehen und unternahm nichts, um etwaige Rechte für sich zu sichern. Es versuchte nicht, die nun restlos von Deutschen aus dem Reich besiedelten- und kultivierten Gebiete sich einzuverleiben. im Gegensatz zu Rom, das die nun christlichen Gebiete für sich beanspruchte.

Die Arbeit der Siedler trug reiche Früchte. Meistens hatten sie Geld mitgebracht; sie gaben dem Land Ordnung und Recht, Sitte und Bildung. In dem verwüstet gewesenen Land wurden nun nach dem Bau der Klöster die Sümpfe trockengelegt, Wälderr gerodet. Brüche und Moore urbar gemacht, Dämme geschüttet, Gräben gezogen, Kanäle gebaut, Wege und Brücken angelegt. An Stelle der alten Katen aus Lehm wurden Häuser aus gebrannten Ziegeln und Kalkmörtel errichtet. Der deutsche Bauer brachte den eisernen Scharpflug mit und führte die Dreifelderwirtschaft ein.Der Reichtum des Landes wuchs stetig. Es entstanden nach und nach die Kornkammern Deutschlands, die jedoch immer dann verödeten und verluderten, wenn die Deutschen drangsaliert und verjagt wurden und wenn polnische Kriege und Aufstände des nach und nach polnisch gewordenen Adels die Macht übernommen hatte.

Daß diese Gebiete einstens eine hohe Kultur in jeder Hinsicht erlangt hatten, ist der beste Beweis dafür, daß sie deutsch waren, daß sie gar nicht polnisch gewesen sein können, da sie nach den erneut gelieferten Beweisen polnischer Unfähigkeit niemals eine Blüte erlebt hätten.

Unter dem Beistand der Zisterzienser siedelte sich auch das Handwerk im Mesico-Reich an. Zuerst im Bereich der Klöster, dann auch außerhalb der Klostermauern. So entstanden die Dörfer und Städte, die Zünfte und die Gilden. Es folgten die Patrizier und Kaufherren aus dem Reich, der Handel blühte im Lande an Weichsel und Warthe. Bis ins 15. Jahrhundert hinein stellten die Deutschen den größten Teil des Adels und der Kirchenfürsten, ihnen unterstand das Siedlungswesen, sie gründeten nicht nur Klöster sondern auch [p. 30] Handelsplätze. Deutsch war die Umgangssprache und die Schrift und deutsch die Namen, deutsch das Recht. Die Zisterzienser besaßen zudem das Privileg, nur Kölner Bürgerin ihrem Orden aufzunehmen. Nur in Ausnahmefällen konnten Angehörige von Stifterfamilien Eingang und Aufnahme im Orden finden.

Die Polen haben nie etwas zum Aufbau dieses Landes an Weichsel und Warthe beigetragen, denn erstens gab es sie damals noch nicht und zweitens, als es sie dann gab, waren sie unfähig dazu. Die Polen sind kein schöpferisches Volk, sondern ein vom Klerus niedergehaltenes und unterdrücktes Volk, das sich nicht entfalten konnte, das nicht einmal geschenkten oder eroberten Besitz erhalten konnte. Wir erleben es ja zur Zeit wieder, wie nicht nur die Landwirtschaft in den früheren deutschen Ostgebieten. sondern auch die Industrie, die Bergwerke und der Handel in nur 35 Jahren zugrundegerichtet wurden, was in Jahrhunderten aufgebaut worden war. Das liegt nicht nur an der sowjetischen Unterdrückung, das liegt am Unvermögen der polnischen führenden Schichten.

Die Gebiete an Weichsel und Warthe waren rechtmäßiger Besitz des Deutschen Ritterordens geworden. In den Kämpfen um die Christianisierung der Prussen, die harten Widerstand leisteten, warb der damalige Herzog Konrad von Masowien um den Beistand des Ordens. Nach anfänglichem Zögern war dieser dazu bereit, doch nur nach Zusage einer Gegenleistung. Diese Gengenleistung bestand darin, daß der Herzog ihm für die Hilfe das ganze Culmerland und alle noch zu erobernden Gebiete auf ewige Zeiten zu ewigem Besitz übereignete. Diese Übereignung besiegelte Papst Gregor IX. in der Goldenen Bulle zu Rimini im Jahre 1234.

Die Polen aber unterschlagen diese Landübereignung vollkommen. Sie müßten sonst zugeben, daß sie-wenn sie als Volk damals schon existent waren-diesen Vertrag gebrochen haben, als sie sich das Land gewaltsam aneigneten. Ohne diesen Übereignungsvertrag stellen sie den Deutschen Orden als gewaltsamen Eindringling dar, gegen den sie sich rechtmäßig zur Wehr setzten. Schon diese eine falsche Darstellung der Geschichte auch in deutschen Geschichtsbüchern zeigt, welches Unheil Geschichtsfälschungen anrichten. Daß man Kämpfe zwischen Heiden und Christen als Kriege zwischen zwei Völkern ausgegeben hat und eine rechtmäßig zustande gekommene Landerwerbung totschweigt, hat im Laufe der Jahrhunderte dazu geführt, daß ehemals artverwandte Menschen zu Todfeinden wurden. War das beabsichtigt? Leider müssen wir mit ja antworten. Warum geschah das?

In allen Gemarken der streitenden Fürsten verständigte man sich in den verschiedenen deutschen Mundarten, denn alle Fürsten und Könige waren samt ihren Gemahlinnen germanischer Herkunft, alle Bischöfe der Gnesener Erzkirche waren es ebenfalls. Die Prämonstratenser und die Zisterzienser Mönche waren samt und sonders aus dem Reich gekommen, alle Obrigkeit lag in deutschen Händen und alle Siedler waren deutsch. Doch der Oberhirt in Rom war es nicht und er sah seine Macht begrenzt durch die Deutschen. Er fürchtete das Übergreifen des weltlichen und geistlichen deutschen Einflusses.

[p. 31] So suchte er nach Mitteln und Wegen, das zu unterbinden. Dabei leisteten ihm die Bischöfe aus der Engelsburg die schuldige Hilfe, während sie ihrerseits sich auf die Gefolgschaft der Mönche und des niederen Klerus verlassen konnten. Man fand den Weg und man fand das Werkzeug.

Ich will hier einen Absatz aus dem Buch “Slawenlegende” von Lothar Greil einfügen, der uns schildert, wie es zur Geburt des polnischen Volkes und Landes gekommen ist. Es ist wirklich eine Geburt aus der Retorte:

Es galt vor allem, die Ansiedler von direkten Bindungen an die alte Heimat zu lösen. Weil es aber in den herrschaftspolitisch zersplitterten und nur mittels drakonischer Gewalt zusammengehaltenen Provinzen des Mesico-Reiches an jeglichem Zusammengehörigkeitsgefühl mangelte, ging man daran, den künstlichen Grund für eine elnigende Volks-und Staatsideezu legen. Werimmerauch in den Grenzen des noch behaupteten Hoheitsgebietes der Senioratsherrren von Krakau lebte, sollte erfahren, daß es keine völkischen, politischen und kirchlichen Gemeinsamkeiten mit den im Deutschtum aufgehenden übrigen Genmanen geben durfte. Im Einvernehmen mit der Kurie begab sich Vinzenz Kadlubek – seit 1208 Bischof von Krakau – im Jahre des Heils 1218 in die Klausur einer Zelle des Zisterzienser-Klosters Klein-Morimund (Andreöw) und schrieb dort seine “chronica polonorum” in lateinischer Sprache nieder. Dieser Mann, der als Deutscher eigentlich Wolf Gottlobonis hieß (also Wolf, der Sohn des Gottlob), erfand den Begriff “Polen” ebenso wie die Sage von den “Lechen”, den sogenannten “Urpolen”, und ihrem “plastischen” Fürstengeschlecht. Das phantasievolle Werk strotzt nur so von Erfindungen und tatsachenwidrigen Behauptungen, was jedoch kein Hindernis dafür war, ihm propagandistisch eine enorme Bedeutung zu unterlegen. Natürlich wagte auch später niemand mehr, einen christlichen Bischof als Betrüger und Fälscher anzuprangern. Und weil ein “Gottesmann” eben stets die Wahrheit spricht, fiel es nicht einmal gelehrten und klugen Männern ein, an einem derartigen “Zeugnis” zu rütteln. Auf diese Weise wurde eine der erstaunlichsten Geschichtslügen zum historischen Tabu. Obwohl von der ernstzunehmenden Forschung längst vollinhaltlich in den Bereich der Fabeldichtung verwiesen, bildet die Schrift Kadlubeks noch heute das Fundament nicht nur polnischer, sondern auch diesbezüglicher deutscher Geschichtsschreibung. Alle Welt plappert das Märchen nach und faselt von “Polen”, die es damals ebensowenig wie einen gleichnamigen Staatsbegriff gab, von “Plasten”, wenn man von Dago oder seinen Nachkommen spricht, und natürlich von “Slawen”, die anstelle der tatsächlich ansässigen Germanen im heutigen polnischen Raum gehaust haben sollen. Daß zu Lebzeiten des Vinzenz Kadlubek in allen Provinzen des Mesico-Reiches ausschließlich germanische Dialekte gesprochen wurden, die auch jeder damalige Westdeutsche verstehen konnte, wird verschwiegen und ist daher weithin unbekannt.

Trotzdem dauerte es lange, bis die neue Sprache vom Volk und Adel angenommen und anerkannt wurde. Bis ins 15. Jahrhundert hinein konnte sie nicht richtig Fuß fassen. Es steht geschichtlich einwandfrei fest, daß z. B. die Stadt Krakau bis ins 15. Jahrhundert nahezu völlig deutsch war, ebenso Warschau.

[p. 32] Dies sind die Hauptstädte Polens und trotzdem waren sie überwiegend deutsch, trotz allen anderen polnischen Behauptungen. Und bis Ende des 18. Jahrhunderts werden weder in der profanen noch in der kirchlichen Geschichtsschreibung völkische Gegensätze erwähnt, die im Mittelalter zwischen Rhein und Weichsel vorhanden gewesen wären.

Obwohl alle geschichtlichen Beweise fehlen, stellen die Polen ihre Geschichte so dar, daß sie auf ein tausendjähriges Bestehen des Staates zurückblicken. Und die sonst so überaus gründlichen Deutschen helfen ihnen dabei, zum Teil sicher unwissentlich, zum Teil aber leider wissentlich. Der erste Fälscher war – wie wir gehört haben – der Deutsche Wolf Gottlobonis, der als Vinzenz Kadlubek auf dem Bischofsstuhl in Krakau saß. Aber diese Fälschung allein hätte wohl nicht die verheerenden Folgen gehabt, hätten sich nicht im 18. Jahrhundert weitere Deutsche bemüht, die vergessenen Wenden als Slawen auferstehen zu lassen. Grundlegend für den nächsten Schwindel wurde der deutsche Theologe August Schlözer (1738 – 1809), der in russischen Diensten stand und der seinem Dienstherrn, dem Zaren, zuliebe und als russischer Geschichts- und Sprachenwissenschaftler in Petersburg bei der Erforschung der glagolitischen Kirchensprache diese in ein System gebracht und das Wort Slawen erfunden hätte. Diese Erfindung Schlözers beeinflußte den deutschen Theologen Johann Gottfried Herder, der sich mit dem Ausgraben alter Volkslieder verschiedener Völker, besonders aber der “Slawen” einen Namen gemacht hat. Er fand die Wenden und die Sorben und eine Kultur der “Slawen”. Die Polen wissen, was sie ihm zu verdanken haben, denn sie erweisen ihm Dankbarkeit – wohl die einzige polnische Dankbarkeit in der Geschichte – indem sie die Anlagen an seinem Denkmal in Mohrungen/Ostpreußen, seiner Geburtsstadt, pflegen.

Die Polen müssen ihre angeblich tausendjährige Geschichte natürlich auch anfüllen mit großen Ereignissen und großen Männern. Da sie kaum etwas vorzuweisen haben, was sie der Welt gegeben hätten, annektieren sie einfach große Deutsche und geben sie als Polen aus. Ich will nur einige nennen, die hervorragendsten und von denen die ganze Welt weiß, daß es Deutsche waren und die Polen es trotzdem wagen, sie als Polen auszugeben. Sie machen sich lieber lächerlich, als die Wahrheit zuzugeben. Wenn sie nur prahlen können, manchmal wird es ja doch geglaubt.

Nikolaus Kopernicus! Weil dieser Große in Thorn an der Weichsel geboren war und Thorn polnisch Toruń heißt, muß er zwangsläufig ein Pole sein. Er war eine Zierde der polnischen Wissenschaft. Und weil ihnen die Beweise dafür fehlen, ersetzen sie diese – sehr einfach – mit der Behauptung:

Griechenland und Rom sind nicht mehr, sie existieren nur noch durch Homer und Virgil, erlauben Sie, daß Polen durch den Kopernikus existiere. Kopernikus ist die Ehre der Nation, der Ruhm der Polen!

[p. 33] Diesen verbrieften Größenwahn der Polen und diese Anmaßung habe ich der Broschüre von Rudolf Trenkel, meinem Thorner Landsmann, entnommen “Polens Schuld am 2ten Weltkrieg”. Glaubt es jemand in Deutschland und anderswo? Kann denn ein Gelehrter, dem die polnische Sprache bis an sein Lebensende fremd geblieben ist, von dem nicht ein einziges polnisches Wort überliefert ist, ein Pole sein?

Auch der deutsche Astronom Johannes Hevelius wird – weil er in Danzig geboren war – einvernahmt und in einer Bildtafel, die die verschiedensten polnischen Köpfe zeigt, mit einbezogen.

Genauso verhält es sich mit dem Nürnberger Bildhauer Veit Stoß. Ihn geben die Polen als Wit Stwosz aus, weil er zur Zeit, als er die großen Bildwerke für das Krakauer Königsschloß schuf, natürlich in Krakau gelebt hat. Selbst die höchsten Kirchenvertreter, der verstorbene Primas von Polen Stefan Wyszynski und der heutige Papst Karol Wojtyla haben sich nicht geschämt, ihn Wit Stwosz zu nennen, “der seine Kraft und Inspirationen aus der polnischen Umwelt, der polnischen Kultur und Landschaft erhalten” haben soll. Und das, obwohl sie einige Zeilen vorher gesagt hatten, daß man den Deutschen ihre Namen und ihre Art gelassen habe, daß man ihnen nichts genommen hätte.

Polen hat alles aus deutscher Hand erhalten und gerade das ist der Grund für ihren grenzenlosen Haß. Sie haben Minderwertigkeitsgefühle und wissen es nicht. Deshalb eignen sie sich alles an, was ihnen begehrenswert erscheint, sie wollen nicht zugeben, daß sie so unendlich viel den Deutschen verdanken, daß sie ohne deutsche Hilfe nichts sind. Selbst ihr epochales Wörterbuch der polnischen Sprache stammt nicht von ihnen selbst, sondern von dem in Thorn geborenen Deutschen Prof. Samuel Gottlieb Linde, der Präses und Leiter des Warschauer Lyzeums und polnischer Sprachwissenschaftler war (1771 – 1847) und der die polnische Sprache erst als Erwachsener erlernte.

Es gab aber auch Polen, die durchaus wußten, was sie Deutschland zu verdanken hatten. Der ehemalige polnische Staatschef Josef Pilsudski hat es seinen Landsleuten einmal im Zorn gesagt, daß das neue Polen nicht aus eigener Kraft, sondern aus dem Blut im Kampf gefallener deutscher Soldaten erwachsen ist. Dafür haben sie ihn auch gehaßt. Trenkel zitiert in “Polens Schuld am 2-ten Weltkrieg” 1920 – 1939″ die Worte Pilsudskis aus dem Jahre 1922:

Mein Stolz schweigt vollkommen, wenn ich daran denke, daß nicht wir, nicht die Polen und nicht unsere Bemühungen diese gewaltige Umwälzung herbeigeführt haben, wenn man mich heute in Krakau, in Wilna oder in Posen mit Kanonensalven begrüßen kann, die polnische Nationalhymne ertönt und der polnische Soldat präsentiert.

Später sagte er ihnen einmal:

“Was habt ihr aus diesem Staat gemacht? Ein Gespött habt ihr daraus gemacht.”

[p. 34] Wir müssen uns erinnern, daß 1916, mitten im ersten Weltkrieg, das polnische Königreich von Deutschland mit allem Prunk und Glanz wiedererrichtet wurde.

Um die Zusammenhänge zu verstehen, sei die historische Entwicklung der Vergessenheit entrissen.

Polen (Kongreßpolen) war ein Teil des zaristischen Rußlands, in zehn russische Gouvernements eingeteilt. Bereits im Jahre 1915 waren die deutschen und die österreichischen Truppen im Kampf gegen Rußland bis an die Grenzen von Kongreßpolen gegen Osten gelangt. Der deutsche Reichskanzler, von Bethmann-Hollweg, hat in seiner Reichstagsrede vom 19. August 1915 den Polen eine glückliche Zukunft angeboten, als er ausführte:

“… Unsere und die österreichisch-ungarischen Truppen haben die Grenzen von Kongreßpolen gegen Osten erreicht, und beiden fällt die Aufgabe zu, das Land zu verwalten.

…ich hoffe, daß die heutige Besetzung der polnischen Grenzen gegen Osten den Beginn einer Entwicklung darstellen wird, die die alten Gegensätze zwischen Deutschen und Polen aus der Welt schafft und das vom russischen Joch befreite Land einer glücklichen Zukunft entgegenführen wird, in der es die Eigenart seines nationalen Lebens pflegen und entwickeln kann…”

Und die feierliche Proklamation im alten polnischen Königschloß zu Warschau verlas im Auftrag des deutschen Kaisers der General-Gouverneur, General der Infanterie von Beseler am 5. November 1916.

Auch das polnische Danktelegramm an Kaiser Wilhelm II. und Kaiser Franz Josef I. vom 5. November 1916 ist erhalten. Ich zitiere:

“An diesem Tage, wo das polnische Volk erklärt, daß es frei sei und einen selbständigen Staat mit eigenem König und eigener Regierung erhalten wird, durchdringt die Brust eines jeden freiheitsliebenden Polen das Gefühl der Dankbarkeit gegen diejenigen, die es mit ihrem Blute befreit und zur Erneuerung eines selbständigen Lebens berufen haben…

Daher senden wir den Ausdruck unserer Dankbarkeit und die Versicherrung, daß das polnische Volk seinen Bundesgenossen die Treue zu bewahren imstande sein wird…”

(Zitiert aus “Die unbewältigte Heuchelei” von Kurt Relle.)

Wie schnell war die polnische Dankbarkeit verflogen, daß sich Marschall Pilsudski bereits 1922 gezwungen sah, die Polen daran zu erinnern, daß nicht sie selbst es waren, die die gewaltige Umwälzung herbeigeführt haben. Dankbarkeit und Treue gegenüber denjenigen, die Polens Befreiung von russischer Knechtschaft mit ihrem Blut erkauften, sind Vokabeln, die nicht im polnischen Lexikon stehen.

[p. 35] Der blutige Terror in Oberschlesien unter den Korfanty-Banden tobte schon 1919 bis 1923. Damals wie heute verschweigen die Polen die deutsche Großtat, ohne die sie wahrscheinlich niemals zu einem freien Staat gekommen, sondern unter Rußlands Joch geblieben wären, vollständig. Ich bringe die heutige polnische Geschichtsschreibung über den Ablauf der Geschehnisse von 1915/16.

“Der Ausbruch des ersten Weltkrieges belebte die Hoffnungen der Polen… 1915 besetzten deutsche und österreichisch-ungarische Truppen die von Rußland annektierten Gebiete. Der sich in die Länge ziehende Krieg und das damit verbundene Fehlen von Reserven waren der Grund dafür, daß die Mittehnächte im November 1916 einen Akt über die geplante Schaffung eines von ihnen abhängigen Polnischen Königreiches herausgaben. Sie beriefen auch die Organe des künftigen Staates, anfänglich den Provisorischen Staatsrat, dann den Regentenrat. Jedoch die Rechnung, auf diese Weise Freiwillige für die geplante Armee zu bekommen, ging nicht auf. Immer deutlicher wurden außerdem die imperialistischen Pläne der neuen Herren dieser polnischen Gebiete sichtbar. Die teilweise Berücksichtigung der polnischen Postulate (die Frage der Sprache, Schaffung eines polnischen Schulwesens) hinderte sie nicht daran, das Land systematisch zu plündern, es seiner Lebensmittel und Rohstoffe zu berauben und seine Industrie zu zerstören. Die brutalen Methoden und die Verschleppung von Hunderttausenden zur Zwangsarbeit riefen immer mehr um sich greifenden Unwillen und Widerstand hervor…

Am 7. November 1917 wurde in Rußland die kapitalistische Regierung von revolutionären Arbeitern und Bauern gestürzt. Eine neue Etappe der Menschheitsentwicklung begann. …Eine Partei kam an die Macht, die die schon 1903 von Lenin formulierte Losung vom Selbstbestimmungsrecht verkündete und ohne Vorbehalte das Recht Polens auf Unabhängigkeit anerkannte…….

Einige Tage nach der Regierungsbildung wurden, teilweise auf dem Wege des bewaffneten Kampfes, die Deutschen aus Warszawa und aus den übrigen Teilen des Königreichs vertrieben. In der Hauptstadt entstand die zentrale Leitung des unabhängigen Staates. An seiner Spitze stand als provisorisches Staatsoberhaupt Josef Pilsudski, der aus einem deutschen Gefängnis befreit worden war. Die befreiten Gebiete waren von einer über eine Million Soldaten zählenden deutschen Armee umzingelt, die im Osten Europas weiterhin eine starke militärische Kraft bildete. Daherging auch die Befreiung der Westgebiete Polens unterschweren Kämpfen vor sich.

In der Endphase des Krieges kämpften an der Westfront sieben gut geschulte und gut ausgerüstete polnische Divisionen unter dem Oberbefehl von General Josef Haller gegen die Deutschen.”

Diese Schilderung ist vom ersten bis zum letzten Wort erlogen. Weder die Mittelmächte noch Lenin haben irgendetwas für die Wiedererstehung des polnischen Staates getan. Weder die Mittelmächte noch andere neue Herren (!) der [p. 36] polnischen Gebiete haben geplündert und geraubt oderIndustrien zerstört oder Hunderttausende Polen in die Zwangsarbeit verschleppt. Und Josef Pilsudski hat niemals in einem deutschen Gefängnis gesessen, er konnte deshalb auch nicht von dort befreit worden sein. Pilsudski saß in russischen Gefängnissen und in Sibirien. Er hat ja nie in den deutschen Ostprovinzen gelebt, sondern im damaligen Kongreßpolen, das unter russischer Oberhoheit stand. Er kämpfte im Untergrund gegen die zaristische Unterdrückung Polens und wurde deshalb von den Russen mehrmals interniert. Zu Beginn des Krieges kämpfte er auf deutscher Seite für ein unabhängiges Polen. Doch die polnische Dank- und Treuebekundung von 1916 war schnell vergessen, denn schon im Sommer 1917 sah sich die Reichsregierunggezwungen, Pilsudski als Kriegsgefangenen in Gewahrsam zu nehmen. Auf der Festung Magdeburg wurde er als Offizier mit allen Ehren behandelt, wie das auf deutscher Seite üblich war. Haben die Polen ihn von dort herausgeholt und befreit? Tüchtige Polen!

In den Wirren des Zusammenbruchs 1918 haben die Deutschen ihn nach Polen gebracht. Aber ohne polnische Heldentaten gibt es keine polnische Geschichte. Man kann auch polnische Lügen dazu sagen.

Auch an der Zerstörung von Industrien hatte man gar kein Interesse, denn man hatte ja ein Polen gewollt. Aus dem gleichen Grunde brauchten die Deutschen auch nicht unter schweren Kämpfen aus Warschau vertrieben zu werden. Aber die polnischen Helden möchten wenigstens nachträglich gegen eine über eine Million starke Armee der Deutschen siegreich gewesen sein. 1n ihren Wunschträumen und in ihrem Haß gegen alles, was deutsch ist, erfinden sie die niederträchtigsten Verleumdungen, an denen auch nicht die Spur einer Wahrheit hängt. Hunderttausende deutsche Soldaten haben ihr Blut für die Freiheit Polens vergossen, aber dieses undankbare Volk lügt frech, es hätte seine Freiheit Lenin zu verdanken.

In diesem Lügenbericht ist auch erwähnt, daß “die gut ausgerüsteten polnischen Divisionen”, die in der Endphase des Krieges noch gegen Deutschland kämpfen mußten, unter dem Oberbefehl des Generals Josef Haller standen. Dem möchte ich die Ausführungen der Zeitschrift “Waffenjournal” gegenüberstellen, um zu zeigen, wer dieser General war. Die Zeitschrift berichtet, daß 1918, nach der Wiedererrichtung Polens, das polnische Offizierkorps zu 90% aus früheren in der österreichischen und in der deutschen Armee gedienten Offizieren gebildet wurde. Auch die polnische Kavallerie entstand praktisch aus den alten österreichisch-galizischen Reiterregimentern der k. u. k.-Armee. Hier gab es in der ersten Zeit immer noch deutsche Kommandos, bis sich eine eigene polnische Kommandosprache gebildet hatte. Also auch hier haben die Polen nichts Eigenes vorzuweisen, sondern ihren Staat und sogar die Offiziere aus deutschen Händen übernommen. Und wie alt kann denn ein Volk sein, wenn es 1920 noch keine gefestigte eigene Sprache hatte und fremde Offiziere in eigene Dienste übernahm? Unter diesen aus der k. u. k.-Armee übernommenen Offizieren befand sich auch der spätere polnische General Josef Haller, Sproß einer österreichischen Edel-Familie (Edler von Haller). Er war – ich erinnere mich gut – später ein Gegenspieler Pilsudskis.

Ich will hier gleich noch andere deutschblütige Generale anführen, z. B. den General Anders, der nach der Niederlage Polens von 1939 aus den im Elsaß in großer Zahl ansässigen Polen eine Einsatztruppe bildete und auf französischer [p. 37] Seite gegen Deutschland kämpfte: Die Franzosen haben diese polnische Legion an den brenzlichsten Stellen verheizt, so daß es danach im Elsaß nur noch polnische Witwen und Waisen gibt. Und es gab im polnischen Heer einen besonders berühmten deutschen Namen, der auch bei uns unvergessen ist, den ehemaligen k. u. k. – Ulanenrittmeister Julian Rommel, nach 1920 und 1939 Kommandeur des Militärbezirks Posen. Julian Rommel gehört zum Zweig der süddeutschen Rommel-Familie, die mit August dem Starken nach Polen ging. Der polnische Rommel soll dem deutschen Feldmarschall Rommel ziemlich wesensgleich und ähnlich gewesen sein. Desgleichen gab es einen polnischen Admiral von Unruh, dessen Sippe deutschen Ursprungs ist, und viele andere mehr. Wir wollen bei dieser Aufzählung polnischer Patrioten auch nicht den Außenminister Josef Beck vergessen, der ebenfalls deutschen Blutes war, wie der Name sagt.

Die Zeitschrift “Waffenarsenal” berichtet aber auch, daß es bei Kriegsausbruch 1939 in Polen einen Bestand von rd. 300.000 M12-Pistolen gab, wie sich nach der Besetzung Warschaus aus den Akteneinsichten durch die deutsche Wehrmacht ergab. Diese 300.000 Armeepistolen waren die Hälfte aller in den österreichischen Steyr-Werken hergestellten M12-Armeepistolen, die nach 1918 in polnischen Besitz gelangten. Man sieht, die Deutschen haben sogar für die Bewaffnung ihrer späteren Feinde gesorgt. Deutsche waren also immer und überall dabei, wenn es galt, für die Rechte oder Scheinrechte anderer Völker zu kämpfen. Die Polen danken es uns mit abgrundtiefem Haß, sie vereinnahmen die Menschen, die sie brauchen und hassen und verfolgen deren Brüder. Ob die Deutschen das jemals zur Kenntnis nehmen werden? Oder liegt das Sichverströmen für andere in ihrem Blut? Dann wären wir auf lange Sicht dem Untergang geweiht, dann saugen uns die fremden Völker auf.

Die Polen verdrängen alles, was zu Gunsten Deutschlands spricht, weil sie selbst so wenig haben, auf. das sie stolz sein könnten. So erfinden Sie die unglaublichsten Märchen und Verleumdungen. Im Jahre 1977 ist im Verlag Interpress in Warschau ein über 700 Seiten dickes Buch unter dem Titel P O L E N erschienen. Es ist für den, der sich auskennt, eine Fundgrube polnischer Lügen. Das Buch ist eine staatlich genehmigte Übersetzung ins Deutsche, in der jedoch sämtliche Namen polnisch erscheinen. Damit will man dem Leser suggerieren, daß es diese Namen bereits vor Jahrtausenden gegeben hat.

In diesem Buch werden alle Äufbauarbeiten, alle Leistungen der Deutschen den Polen zugeschrieben, denn sie geschahen ja unter polnischen Königen. Und man brüstet sich mit einer sehr hohen Kultur. Man lügt nicht so ganz offen, wie im Falle Kopernicus oder Linde oder Veit Stoß, man verschleiert es ein wenig, indem man sagt: Unter dem König Kazimierz Wielki wurde die Dreifelderwirtschaft eingeführt und es wurden die ersten Steinhäuser erbaut. Kazimierz Wielki habe ein hölzernes Polenübernommen und ein steinernes hinterlassen. Dafür wurde er Kazimierz Wielki ganannt d. h. Kasimir der Große. Und das ist nicht einmal gelogen, das war tatsächlich der Fall. Aber man verschweigt, daß das steinerne “Polen”, das damals noch gar nicht existent war, von den fleißigen [p. 38] deutschen Siedlern aufgebaut wurde, die auch die Dreifelderwirtschaft ein führten und den eisernen Pflug mitgebracht hatten. Die Deutschen werden nur eben so am Rande erwähnt und zwar so, daß sie zu der Urbannachung des Landes wenig beigetragen haben.

Genäu das, was auf die Polen zutrifft, will man den Deutschen in die Schuhe schieben. Das kann doch nur deshalb geschehen, weil man seine Minderwertigkeitskomplexe nicht erkennt oder nicht wahrhaben will.

Deshalb ist dieser 700-seitige Wälzer durchaus nicht so harmlos, wie man vielleicht annehmen mag. Denn nur der Kenner der polnischen Geschichte erkennt auch die Lügen und Verdrehungen. Der geschichtliche Laie, besonders der gutgläubige Deutsche, der gar nicht so schlecht denken kann, wie hier gelogen wird, wird die Fälschungen nicht wahrnehmen. Die Übersetzung ist zudem für den Fremden bestimmt, der ohnedies nicht viel von Polen weiß. Das Original in polnischer Sprache aber vermittelt den Polen, besonders den jungen, die keine Vergleichsmöglichkeiten haben, die gleichen Fälschungen und Lügen. Und das ist das Üble an der Sache, denn hier wird der Grund gelegt für neue Unwahrheiten, neue Geschichtsfälschungen, die die jetzige Generation an die zukünftigen Generationen bereits als unumstößliche Wahrheiten weitergibt. Die junge Generation erfährt aus diesem Buch nicht eine einzige gute Tat der Deutschen, ganz gleich um welches Jahrhundert es sich dabei handelt; sie erfährt nur, welch hervorragend heroisches, edles, humanes, wissenschaftlich hoch gebildetes Volk die Polen seit Beginn ihrer Staatlichkeit waren und geblieben sind. Die größten Künstler, die größten Baumeister, die größten Wissenschaftler aller Sachgebiete nennen sie ihr eigen. Zum Beispiel: Die erste Herztransplantation am Menschen wurde in Warschau vorgenommen, die größten Baumeister haben die “polnische” Architektur der Gotik erschaffen, die berühmten Schulen der Archäologie haben die hervorragendsten und weltbekannten Archäologen hervorgebracht, und sie haben die interessantesten und wertvollsten Ausgrabungen der Welt durchgeführt. In der Gegenwart haben die Polen niemals große Leistungen hervorgebracht, sie haben immer versagt und den Staat abgewirtschaftet, aber in der Vergangenheit wachsen sie stets über sich selbst hinaus. Da ist der Phantasie keine Grenze gesetzt.

Und in diesem 700-seitigen Wälzer ist ja auch so viel Platz, so viel Papier zu bedrucken, daß man auch die ausgefallensten Wunschträume als historische Gegebenheiten schwärmerisch ausmalt. Sie bedenken nicht einmal, daß sie sich lächerlich machen. Ich will einige Beispiele nachstehend wiedergeben. Wir erfahren gleich am Anfang folgende Geschichte:

“Schon vor der Entstehung des polnischen Staates fand man menschliche Spuren auf polnischem Boden. Vor 50.000 Jahren hat es schon einen mittelpolnischen Gletscher gegeben. Nachdem sich dieser zurückgezogen hatte, tauchten die ersten Siedlungen des Neandertalers in den Grotten bei Zawiercie und Ojców auf (das sind Salzbergwerke in den Beskiden). Während des Rückganges der Eiszeit reichten die [p. 39] Siedlungen der Jäger der jüngeren paläolithischen Kulturbis in das nördliche Malopolska. Auf den Sandhügeln von Mazowsze sindSpuren von Jägerlagern erhalten geblieben, die vor etwa 14.000 Jahren entstanden sind. Die Bewohner der Siedlungen der jüngeren Steinzeit begründeten die Kultur der Verzierungen von Tongefäßen, die Bandkeramik genannt wurden. Sie bewohnten vor allem Lößboden in Südpolen, Slask, Malopolska und die Gegend von Lublin. Allmählich drangen die Siedlungen der Viehzüchter weiter vor, so z. B. bis Kujawy und das Gebiet um Pyrzyce in Pomorze Zachodnie. In Malopolska entstanden Feuersteingruben. Die größte der Gruben war der Untertagebau in Krzemioni Opatowskie. Die Feuersteinwerkzeuge aus diesen Gruben und aus den Steinbrüchen von Dolny Slask und am Fuße des Berges Sleza verbreiteten sich über die mittelpolnische Tiefebene. U.s.w.

Ich glaube, das genügt als Anschauung für den Unsinn.

Ja, sie können nicht auf dem Boden des Realen bleiben, ihre Phantasie greift weiter, sagt der polnische Professor Limanowski. Haben sie erst ein Stückchen Land in den Händen, wollen sie die ganze Welt. Und nun greifen sie auch schon danach.

Aber das seltsame ist, so verrückt und anmaßend sie sind, es finden sich immer irgendwelche einflußreichen Leute, die diese Märchen weiterverbreiten. Da erscheinen bereits Artikel in deutschen Zeitungen, die von der polnischen Bandkeramik berichten. Die Erfindung der glagolitischen Kirchensprache als neue polnische Umgangssprache hat immerhin fast 300 Jahre gebraucht, bis sie zum Teil Sprachwirklichkeit wurde. Ich fürchte, jetzt wird es nicht so lange dauern, bis das Wissen um die polnische Bandkeramik und den polnischen Neandertaler Allgemeingut geworden sein wird.

Nehmen wir gleich das zweite Beispiel:

Der plötzliche Überfall des böhmischen Herzogs Bretislav I. im Jahre 1038 oder 1039 auf Wielkopolska führte zur Plünderung derwichtigsten Städte des polnischen Staates (Gniezno, Poznań und andere). Śląsk wurde vorübergehend von Böhmen besetzt. Durch den Verlust von Pomorze wurde der damalige polnische Staat von der Ostsee abgeschnitten. Mit dem Wiederaufbau des geschwächten Staatswesens wurde in Malopolska begonnen. Der Sitz des Herrschers wurde aus den Städten der Polanen nach Krakow verlegt. Krakow war nämlich enger mit den Zentren des aktiven politischen Lebens in West- und Osteuropa verbunden.

Nun steht aber geschichtlich einwandfrei fest, daß Krakau vor dem Mongolensturm im Jahre 1241 von Deutschen bewohnt und nur ein Burg- und Marktflecken war, der von den Mongolen zerstört und niedergebrannt wurde. Die Deutschen bauten Krakau wieder auf und erhielten im Jahre 1257 vom Landesherrn das Privileg, daß nur Deutsche als Bürger aufgenommen werden durften. 1259 wurde es noch einmal von den Mongolen erobert. Der polnische Historiker Ptaśnik bezeugte, daß Krakau noch im 15. Jahrhundert “nahezu völlig deutsch” war.

[p. 40] Die Polen aber verbreiten nun die Mähr, daß der Sitz des Herrschers aus den Städten der “Polanen” bereits 1039 nach einem böhmischen Überfall nach Krakau verlegt wurde. Im Jahre 1039 gab es weder ein Wielkopolska noch ein Malopolska noch die Stadt Krakow, da diese ja erst nach dem Mongolensturm 1241 aus dem unbedeutenden Marktflecken sich zur größten Stadt der Region zu entwickeln begann, dazu mit dem Privileg, nur deutsche Bürger aufnehmen zu dürfen. Zwischen der polnischen Mähr und der geschichtlichen Wirklichkeit liegen immerhin 200 Jahre.

Wie verhält es sich nun mit den behaupteten

berühmten polnischen Ausgrabungen, die zu den wichtigsten Zentren der Archäologie in der Welt geworden sind, geführt von einem der “bedeutendsten Gelehrten” des 20. Jahrhunderts aus der “berühmten” archäologischen Schule des Josef Kostrrewski. Er hat durch Ausgrabungen die ursprüngliche und ununterbrochene Anwesenheit slawischer Stämme in den Einzugsgebieten von Oder und Weichsel sowie in Pomorre nachgewiesen. Er hat bedeutungsvolle Untersuchungen der uralten Kultur der Slawen durchgeführt – u. a. derberühmten Wehrsiedlung in Biskupin, ein Zeugnis der Lausitzer Kultur der frühen Eisenzeit – und sein ganzes Leben hindurch mit den chauvinistischen Konzeptionen einiger deutscher Archäologen polemisiert (als Polen von den Hitlerfaschisten besetzt war, stand sein Name deshalb auf der Liste der von der Gestapo besonders gesuchten Personen.)

Josef Kostrzewski hat eine umfassende Synthese der Ergebnisse von Archäoligie, Geschichtswissenschaft, Anthropologie, Sprachwissenschaft und Ethnographie vorgenommen und nachgewiesen, daß die Bevölkerung der Lausitzer Kultur (seit der Bronzezeit) zu den Urslawen gehört hat. … Gleichzeitige und spätere Untersuchungen von Schülern Koshzewskis sowie anderen Archäologen …. haben die historischen Rechte der Polen auf die Gebiete an Oder, Lausitzer Neiße und Ostsee bestätigt und zugleich nachgewiesen, daß die Behauptungen einiger deutscher Historiker von der angeblich entscheidenden Rolle der deutschen Kolonisierung bei der wirtschaftlichen Entwicklung des mittelalterlichen Polens falsch waren.

Die Geschichte gehört zu den Wissenschaften, mit denen man sich in Polen gern befaßt. Das 19. Jahrhundert hat in Polen eine ganze Reihe ausgezeichneter Geschichtswissenschaftler hervorgebracht. Auch das Interesse für Geschichte war in Polen immer besonders rege. In den Zeiten des Niedergangs des polnischen Staates schöpften die Polen gerade aus der Geschichte Mut und Hoffnung, indem sie sich mit der Größe und Kultur der polnischen Adelsrepublik zu früheren Zeiten vertraut machten. Und in der Geschichte haben die Polen nach Lehren für die Zukunft gesucht.”

[p. 41] Ich muß so ausführlich zitieren, um mit Fakten aus der Geschichte zu antworten. Die Polen verneinen die entscheidende Rolle der deutschen Aufbau leitungen, weil selbstverständlich nur demjenigen das Land gehören kann, der 900 und mehr Jahre lang es urbar und fruchtbar gemacht hat, der Wälder gero det, Äcker bebaut, Brücken und Straßen angelegt, Kanäle gezogen, Städte und Dörfer gebaut und die herrlichstn Dome und Universitäten errichtet hat. Wenn sie zugeben, daß sie selbst an diesem enormen Aufbau und an dieser Kultivie rung des Landes und Lebens nicht teilgehabt haben, hätten sie doch kein Recht auf diese Besitztümer. Deshalb restaurieren sie auch so fleißig die alten Bauten, weil sie dadurch wenigstens den Schein eines Rechtes darauf begründen wollen. Und um dem noch etwas Nachdruck zu geben, möchten sie eine alte Kultur der Slawen nachweisen. Sie lassen ganze Scharen von “hervorragenden Wissen schaftlern und Archäologen” aufmarschieren, so daß man sich fragen muß, wer von diesen Leuten wirklich gelebt hat. Eine solche Fülle von Namen großer Wissenschaftler auf jedem Gebiet hat kein anderes Volk aufzuweisen, nicht ein mal das als Volk der Dichter und Denker ehemals bekannte Volk der Deutschen. Man muß diesen Deutschen doch beweisen, daß die Urslawen nicht nur aus der Eisen- oder Bronzezeit stammen, sondern daß sie schon vor 50.000 Jahren auf mittelpolnischen Gletschern gesessen haben. Über die Größe und Kultur der polnischen Adelsrepublik, auf die man sich so stolz beruft und Mut und Hoffnung für die Zukunft schöpft, hat es vor einigen Jahren noch eine polnische Sendung in unserem Fernsehen gegeben, in der die polnischen Sprechervon der Verkommenheit und Käuflichkeit der Adeligen und der Leibeigenschaft und Knechtschaft des Volkes berichteten und bittere Klage erhoben. Über diese Adelsrepublik gibt es ein interessantes Bekenntnis des einstigen Anwärters auf den polnischen Königsthron, Stanislaw Leszczynski, aus dem Jahre 1733, das diese Klagen bestätigt:

“Ich kann nicht ohne Schaudern mich jenes Gesetzes erinnern, das nicht mehr als eine Buße von 50 Franken einem Edelmann auferlegt, der einen Bauern getötet hat. Um diesen Preis kauft man sich in unserer Nation von der Strenge des Gesetzes los. Polen ist das einzige Land, in dem die Bevölkerung gleichsam aller Menschenrechte verlustig gegangen ist.”

Und der französische Oberst Dumouriez, der 1770 in besonderer Mission die Verhältnisse genau studieren konnte, urteilte:

“Die Polen fochten für ihre Verfassung, für ihre Freiheit; sie hätten damit anfangen sollen, dieselbe zu zerstören. Die polnische Verfassung ist eine reine Aristokratie, in welcher die Adeligen aber kein Volk zu regierren haben. Denn diesen Namen kann man 7 oder 8 Millionen dem Boden anklebenden Leibeigenen, die keine politische Erdstenz haben, deren Sklaventum verkauft, vertauscht, vererbt wird und die sich alle Veränderungen des Eigentums wie die Haustiere gefallen lassen müssen, unmöglich beilegen. Der gesellschaftliche Körper der Polen ist eine Mißgeburt, die lauter Köpfe und Magen, aber keine Arme und Beine hat Ihre Regierung, ihr Gesetzbuch gleicht dem der Zuckerkolonien, die aus eben denselben Gründen ihre Unabhängigkeit nicht behaupten können.”

Beide Zitate aus “Slawenlegende”.

[p. 42] Geschichte läßt sich eben doch nicht so einfach auslöschen, wie die Verfasserdes neuesten Märchenbuches über Polens Vergangenheit sich das dachten, es gibt in den Archiven noch sehr viel anderslautende Beweise. Auch die erst kürzlich im Fernsehen bekanntgegebene Stellungnahme zur polnischen Geschichte des Professors Markiewicz nach der Ausstrahlung des Filmes “Narben” widerspricht klar und deutlich den Ergüssen der Literaten vom großen Interesse des ganzen Volkes an der Geschichte Polens. Wäre es so, wie hätte er dann sagen können:

“Das Geschichtsbewußtsein des polnischen Volkes ist nicht geprägt von Historikern und Geschichtswissenschaftlern, sondern von seinen großen Dichtem und Schriftstellern Adam Mickiewicz und Henryk Sienkiewicz.”

Wer zuviel lügt, weiß nicht mehr, was der andere schon gelogen hat. das 19. Jahrhundert hat nicht eine ganze Reihe ausgezeichneter polnischer Geschichtswissenschaftler hervorgebracht, sondern eine ganze Reihe chauvinistischer Schreiberlinge, die alles Deutsche in Grund und Boden stampften und die Grundlage für den späteren unbändigen Haß der Polen schufen. Bis etwa 1820 hat es in der polnischen Literatur diesen Haß nicht gegeben, auch die Zeit der Christianisierung durch die Kreuzritter ist nicht so widerwärtig blutrünstig und verlogen geschildert worden.

So erhebt der Roman “Mit Feuer und Schwert” durchaus nicht den Anspruch auf Geschichtlichkeit, sondern – wie in diesem neuen Märchenbuch vetmerktsollte er nach der Absicht von Henryk Sienkiewicz “die polnischen Herzen stärken”. Aber die Auswirkungen sind derart, daß alle Schichten des Volkes, auch die des allerhöchsten Klerus, wie er uns ja in seiner sogenannten “Versöhnungsbotschaft” bewiesen hat, als absolut wahr empfunden wird. Diese Geschichtenschreiber werden jetzt zu Geschichtswissenschaftlern erhoben, “die die polnischen Herzen weiterhin stärkt”. So einfach ist die Geschichte.

Hier noch gleich einen Beitrag aus dem Märchenbuch auf dem Gebiet der “Theaterkultur”. Auf Seite 476 werden die “Traditionen der polnischen Kunst” erklärt und da heißt es wörtlich:

“Beim ersten Vertreter der Plastendynastie weilten in Gestalt zweler Jünglinge Engel zu Gast, die nach slawischem Brauch mit Met und Milch bewirtet wurden. Der gutmütige polnische Teufel Bomta, der an Weggabelungen spukte, war nach Art des Schlachta-Adels angezogen, der “kosmopolitische”, zum Bösen verführende Satan dagegen trug deutsche Kleidung.”

Kann sich die polnische “Kultur” besser offenbaren als durch diesen eingestandenen Haß? Welch eine Flut von Lügen wird hier in die Welt gesetzt, um nur ja nicht zugeben zu müssen, daß man wirklich alles den Deutschen zu verdanken hat. Es gibt nicht ein einziges Thema in dieserLügenpostille, die der Wahrheit die Ehre geben würde. So wird z. B. auch der vorher erwähnte Porfessor Linde, der erst als Erwachsener die polnische Sprache erlernte und sie dann so beherrschte, daß er den Polen ihr Wörterbuch und ihre Grammatik gab, in diesem Buch als ein in Schweden geborener Pole aufgeführt.

[p. 43] Genauso verhält es sich mit den hervorragenden Bauten, die aus dem 12. und späteren Jahrhunderten stammen. Nirgends und niemals werden die Deutschen als die Schöpfer und Erbauer genannt. Man macht sich so lächerlich, daß man sich in eine “polnische Architektur der Gotik” flüchtet. Oder man nennt höchstens die Zisterzienser als Baumeister, die die Zweigniederlassungen des Morimonder Klosters (Burgund) errichteten – “ein Ausdruck der unmittelbaren Beziehungen zu Frankreich.” Die “polnische Architektur der Gotik” läßt in allen Städten die schönsten Bauten entstehen, das wiederholt man unzählige Male. Doch würde man im gesamten Polen alle von Deutschen oder Italienern errichteten großartigen Bauwerke zerstören, würde man nur stehenlassen, was die Hände polnischer Menschen geschaffen haben, wären in den Städten nur charakterlose Mietskasernen übriggeblieben, langweilige Steinbaukastenhäuser aus der Zeit der Jahrhundertwende und einige moderne Wohnviertel, die nichts besonders darstellen, an denen sich das Auge kaum erfreuen kann. Aber das Geschichtsbuch will das Gegenteil beweisen und deshalb muß man jalügen.

Ich bin in diesem “Geschichtsbuch” noch auf eine besonders üble Verdrehung und Verleumdung gestoßen, die ich nicht unerwähnt lassen kann. Jedem Einwohner Polens war der durch alle Volksschichten gehende Antisemitismus bekannt. Die Juden wurden genau so wie die Deutschen gehaßt und verfolgt, vielleicht noch mehr als die Deutschen. Immer wieder wurde zum Boykott der jüdischen Geschäfte aufgerufen, “Nie kupuj u zyda” (Kauft nicht bei Juden) war in den meisten polnischen Schaufenstern zu lesen. Es gab Zeiten, wo die Juden auf den Straßen genauso wenig ihres Lebens sicher waren wie die Deutschen. Als ich 1943/44 längere Zeit in Warschau war, hörte ich von so manchem Polen den Ausspruch, daß er Hitler überaus dankbar sei, daß er Polen von den Juden befreit habe. Nach dem Kriege zeigt sich, daß Polen doch nicht so Judenfrei war, wie man erhofft hatte, und alsobald veranstalteten die Polen ein Pogrom Es gibt viele jüdische Schriftsteller und Politiker, die darüber berichteten: so manche Zeitung brachte diese Pogromberichte jüdischer Berichterstatter. An der Tatsache gibt es gar keinen Zweifel.

Hören Sie nun, wie die polnische Geschichtsschreibung daraus Kapital für sich schlägt. Ich zitiere von Seite 104:

“Nach Auffassung der Deutschen starben die Juden in den Ghettos aber zu langsam, es wurde also zu ihrer endgültigen Liquidierung übergegangen, sei es durch Ermordung an Ort und Stelle oder in Speziallagern. Von über 3 Millionen polnischer Juden überlebten kaum einige Zehntausend. Sie verdankten ihr Leben der polnischen Bevölkerung. Obwohl auf Hilfe für Juden die Todesstrafe stand, schmuggelten Polen Lebensmittel in die Ghettos und verbargen später diejenigen, denen es gelang, aus den Ghettos zu entkommen. Es gab eine spezielle Organisation, die in sich zahlreiche polnische Organisationen vereinte und der jüdischen Bevölkerung Hilfe zukommen ließ – den Hilfsrat für Juden.”

[p. 44] Das ist so perfide, daß es einem die Sprache verschlägt. Die Polen, die einem Juden nicht einmal ein Glas Wasser gegeben hätten, wollen sogar eine Organisation zur Hilfe für die Juden gestellt haben. Was für ein großartiges und selbstloses Volk, das sich in Todesgefahr begibt, um den Juden zu helfen. So schreibt man heute Geschichte und so schrieb man sie vor hunderten von Jahren.

Genauso wird, sogar auf der gleichen Seite 104, der Bromberger Blutsonntag umgelogen, nur wird er nicht so bezeichnet. Kurz und bündig sagt man:

“Sofort nach Beendigung der Kämpfe ermordeten sie (die Deutschen) Zehntausende von Polen in Bydgoszcz.”

Ich will nun darauf zu sprechen kommen, warum uns diese enormen Geschichtsfälschungen so massiv aufgetischt werden. Zuerst wollen die Polen natürlich ihre Minderwertigkeitskomplexe abreagieren, deshalb stellen sie sich selbst als ein so heroisches und tapferes, edles Volk dar, so ohne Fehl und Makel. Aber sie verfolgen weit größere Ziele, als nur die, sich selbst aufzuwerten. Was hier und da bekannt wird, müßte eigentlich jeden Deutschen endlich wachrütteln.

Seit einigen Jahren bringen die verschiedensten Zeitungen besonders in Norddeutschland Berichte von deutschen Akademikern, wonach man in alten Kirchenbüchern und Personenstandsregistem auf “urslawische” Rechte und Besiedlungen in den Gebieten von Kiel über Braunschweig und Kassel hinunter nach Nürnberg bis östlich von München gestoßen ist. Dazu muß man noch wissen, daß volkspolnische Offiziere und Unteroffiziere bereits seit Jahren darauf gedrillt werden, daß Lübeck, Lauenburg, Ratzeburg “urslawische Gebiete” sind, daß somit ein historischer Anspruch der “slawischen Völkerfamilie” auf ganz Schleswig-Holstein besteht.

In den dreißiger Jahren hatte Polen im In– und Ausland eine Propaganda-Postkarte mit Unterstützung der Staatsbehörden verbreitet. Auf dieser Postkarte sind die als “historisch” ausgegebenen Grenzen Polens mit dem weißen Raubadler als Hintergrund eingezeichnet, die die gesamten Gebiete der Slowakei, der Tschechei, die deutschen Gebiete bis Dresden-Berlin-Ostsee, ganz Schlesien, Pommern, Westpreußen und Ostpreußen umfassen. Die Karte ist diesen Ausführungen beigefügt. Diese Grenze strebte Polen bereits an, als es die britische Garantieerklärung noch nicht in der Tasche hatte. Polen war sich klar, daß es nur durch einen Krieg diese Ausdehnung erreichen konnte, deshalb betete man in den Kirchen auch fleißig um den großen Völkerkrieg:

O wielką wojnę ludów prosimy Cię, Panie! (Um den großen Völkerkrieg bitten wir Dich, Herr!)

[p. 45] Nachdem England den Krieg gegen Deutschland beschlossen hatte und Polen bereit war, ihn gegen eine Garantieerklärung Englands anzuzetteln, veröffentlichte die Zeitung “Dziennik Poznański” in der Ausgabe vom 26. Juni 1939 eine neue Landkarte, in denen die Grenzen weit über die in den dreißiger Jahren angestrebten hinausgehen. Die Karte ist ebenfalls beigefügt, sie zeigt den Verlauf der Grenze folgendermaßen: die gesamte Ostsee bis hinauf nach Kiel, quer durch Schleswig-Holstein bis Bremen, herunter über Hannover, Göttingen, Kassel, Fulda, Frankfurt/Main, Nürnberg. Dankenswerterweise hat die Frankfurter Allgemeine Zeitung in der Nr. vom 31.08.1979 die polnischen Ansprüche durch Veröffentlichung dieser Karte in Erinnerung gebracht.

Und da bereits Deutsche versuchen, die als “Wendlande” angesprochenen Gebiete Niedersachsens samt Lüneburg und Lüneburger Heide als slawisch zu bestätigen, werden eines nicht zu fernen Tages diese Gebiete rückgeführt werden. Auch Schlesien ist ja rückgeführt worden, denn der Kardinal Wyszynski hat ausdrücklich in Breslau festgestellt:

Wenn wir umherblicken auf diese Gotteshäuser, wissen wir, daß wir nicht deutsches Erbe übernommen haben. Es ist nicht die deutsche, sondern die polnische Seele, die aus diesen Steinen spricht. Diese Gebäude haben hier gewartet, bis sie schließlich in polnische Hände zurückgekehrt sind.

Der Kardinal wußte, daß er log und daß alle Welt auch seine Lüge als solche erkennen mußte. Trotzdem log er. Doch bei uns gab es weder von kirchlicher noch von staatlicher Seite einen Aufschrei, ein Zurechtrücken der Lüge. Kommt hier nicht zum Ausdruck, daß der polnischen Kirche jede Lüge und Fälschung recht ist, wenn sie nur ihrem Ziele näher kommt? Hat sie nicht auch in ihrer sogenannten Verrsöhnungsbotschaft reichlich Lügen eingebaut? Ich erinnere an die infame Beschimpfung des Preußenkönigs durch die höchsten Repräsentanten der polnischen Kirche, als Friedrich dem sogenannten Großen, der für die erste Teilung Polens verantwortlich gemacht wird, obwohl Polen seit dem Zaren Peter dem Großen, also seit etwa 1700, unter russischer Herrschaft stand und gar kein freies Polen existierte, das Friedrich d. Gr. hätte aufteilen können. Hat bei dieser sogenannten deutschen Teilung nicht Rußland 82%, Österreich 10% und Preußen nur 8% des Landes, und zwar seine alten preußischen Gebiete zurückbekommen? Wird nicht schon durch diese 82% für Rußland klar, wer die treibende Macht war?

Als Friedrich d. Große altes deutsches Land wieder in Besitz nahm, das nur zeitweise dem polnischen König unterstellt war, befreite er ein armes verelendetes Volk von der Leibeigenschaft und Knechtschaft einer machthungrigen und heruntergekommenen Adelsclique. Das Land, das der Preußenkönig wieder übernahm, hatte seit der Pest im Jahre 1709 bis zur Teilung 1772 wüst und brach gelegen und seine Menschen waren von dem hoffärtigen unmenschlichen Adel so drangsaliert und ausgebeutet worden, daß man ihnen den Namen “Volk” nicht mehr beilegen konnte, daß sie deshalb die neue Herrschaft und Ordnung freudig begrüßten.

[p. 46] D a s ist die Wirklichkeit gewesen, die die polnischen Bischöfe heute in eine Anklage gegen Deutschland ummünzen, indem sie behaupten, daß:

“Sowohl die ökonomischen, geschichtlichen, religiösen Gesetze als auch die historische Gerechtigkeit verlangen, daß die wieder gewonnenen Westgebiete für immer bei Polen bleiben.”

Dies ist ein Ausspruch des ehemaligen Bischofs von Krakau Karol Wojtyla!

Worum es der polnischen Kirche geht, beweist ein weiterer Ausspruch des Kardinals und Primas von Polen, Stefan Wyszynski, den er 1965 tat:

Mit der Wiedergewinnung der polnischen Westgebiete, mit der Vernichtung des preußischen Staates und der Zerschlagung des Deutschen Reiches hat die Gegenreformation ihr Ziel erreicht.

Hier hat der Primas doch die Katze aus dem Sack gelassen. Und es ist nicht das Oberhaupt der polnischen Kirche allein, der dieses Ziel verfolgt. Der gesamte polnische Klerus leistet dabei Hilfe.

Dieser Ausspruch ist zugleich ein Beweis dafür, daß Polen ein abgestecktes Kriegsziel hatte und deshalb auch zum Krieg drängte.

Der Kardinal hatte vor längerer Zeit ein Interview im Österreichischen Fernsehen gegeben. Ihm war dabei der Vorwurfgemacht worden, daß die polnische Kirche sich nicht genügend für Polen eingesetzt habe. Darauf gestand der Kardinal, daß es während des Krieges nicht einen einzigen polnischen Priester gegeben habe, der nicht mit der Waffe in der Hand gekämpft hätte. Bedarf es noch eines Kommentars?

Das alles muß man bedenken, wenn deutscherseits die Frage behandelt wird, wer für den Ausbruch des 2.ten Weltkrieges die Verantwortung trägt. Unsere leichtgläubigen Deutschen können sich nicht vorstellen, welche Mittel unsere Widersacher einsetzen, um ihre Ziele zu verfolgen und zu erreichen. Bei uns hilft man kräftig mit beim Zerschlagen des Deutschen Reiches. In sämtlichen öffentlichen Medien sitzen die Helfershelfer. Wie wäre es sonst möglich, daß so viele Lügenfilme in den Fernsehprogrammen eingebaut werden?

Ich erwähnte bereits den dreiteiligen Film Narben, der angeblich eine bessere Verständigung zwischen deutschen und polnischen Danzigern herbeiführen sollte. Es war aber eine einzige Verleumdung der Deutschen und Reinwaschung der Polen.

Entlarvend aber wurden in der anschließenden Diskussion zwei Aussprüche der Polen. Den ersten habe ich schon genannt, er stammte von Prof. Markiewicz. Ich will ihn aber hier wiederholen, denn wir sollten ihn nicht vergessen und ganz besonders der Schulbuchkommission immer wieder ins Gedächtnis rufen:

Das Geschichtsbewußtsein des polnischen Volkes ist nicht geprägt von Historikern und Geschichtswissenschaftlern, sondern von seinen großen Dichtern und Schriftstellern Adam Mickiewicz und Henryk Sienkiewicz.

[p. 47] Ist das nicht die klarste Bestätigung dafür, was ich ausgeführt habe, daß es den Polen nicht um Wahrheit geht, sondern einzig und allein um die Festschreibung ihrer Wunschträume, damit ihre, und nur ihre Auslegung der Geschichte füralle Zeiten besiegelt wird. Diese Auslegung könnte dann immer wieder zu finanziellen und wirtschaftlichen Forderungen und Erpressungen herangezogen werden. Bei der Arglosigkeit der Deutschen und ihrer geringen Ausdauer im Kampf um eigene Rechte hoffen die Polen, ihre Ziele zu erreichen, so wie sie mit der Vernichtung Preußens und der Zerschlagung des Deutschen Reiches ihre Ziele bereits als erreicht verkündet haben.

Aber auch der Reporter Zdanowski hat die Katze aus dem Sack gelassen und die polnischen Ziele und den polnischen Charakter offenbart, als er feststellte:


Diesen Satz sollte man mehrmals lesen und ihn nicht vergessen, denn hier kündigt sich das nächste Ziel der Polen an. Der derzeitige polnische Papst Karol Wojtyla hat bereits von der Wiedererrichtung eines neuen Gottesstaates auf Erden gesprochen. Das kann nach seinem Selbstverständnis nur ein katholischer sein. Katholisch ist aber nach polnischer Auffassung das gleiche wie polnisch. Wenn ein katholischer Deutscher kein richtiger Deutscher ist, muß er folgerichtig ein Pole sein. So wie die Bamberger Katholiken restlos und zwangsweise durch Entzug der Sakramente und unter Anwendung anderer Druckmittel polonisiert wurden, so wird die Gegenreformation beim jetzigen Stand der Zerschlagung des Deutschen Reiches und der Vernichtung Preußens nicht Halt machen. Deutlicher konnten die Ziele gar nicht genannt werden. Die veröffentlichten Landkarten bestätigen nicht nur den Größenwahn der Polen, sondern daß die Polen nur benutzt werden von Mächten, die im Hintergrund stehen. Ein Volk, das in seinen Kirchengebeten um den großen Völkerkrieg betet, kann man sehr leicht zur Brandfackel machen. Umsomehr, wenn ein Sohn dieses Volkes, der auf den Stuhl Petris gehoben wurde, sich so weit vergißt, daß er bei einem Besuch seiner Landsleute in Castel Gandolfo, als diese voller Begeisterung und Inbrunst die berüchtigte “Rota” sangen, hingerissen ins Mikrofon mitsummte. Vielleicht war es auch die Antwort darauf, daß er aus der Umgebung des Vatikans gebeten worden war, die sichtliche Bevorzugung polnischer Pilger einzustellen. Die anwesenden deutschen Pilger haben mit Entsetzen das Mitsummen des Papstes gehört. Dadurch muß ganz Polen sich bestätigt fühlen in seinen Ansprüchen und Zielen. Ich bringe nachstehend den Text der “Rota”:

Wir lassen nicht vom Boden, sind sein Sohn.
Wir lassen unsere Sprach nicht sterben.
Wir sind der Polen Volk, Nation,
der königlichen Piasten Erben.
Verdeutschen soll uns nicht der Feinde Heer.
Dazu verhelf uns Gott der Herr!

[p. 48] Und bis zum letzten Atemzug
verteidigen wir Geistes Gut.
Bis sich zu Schutt und Staub zerschlug
der Kreuzritter böse Brut.
Des Hauses Schwelle sei uns Festungswehr!
Dazu verhelf uns Gott der Herr!

Nicht mehr wird der Deutsche uns spei’n ins Gesicht,
die Kinder uns nicht germanisieren.
Bald kommt der Waffen ehernes Gericht,
der Geist wird uns anführen.

Blitzt nur der Freiheit goldnes Horn – zur Wehr!
Dazu helf uns Gott der Herr!

Keine Dichtung hat eine so große Volkstümlichkeit erlangt, wie die heute noch gesungene “R o t a” (der Eid). Ihre Urfassung richtete sich nicht gegen die Deutschen, sondern gegen die Russen. Maria Konopnicka hat sie etwa um 1908 gedichtet. Bei der Vertonung wurde sie auf die Deutschen umgemünzt und zum ersten Male bei der Einweihung des Grunwald-Denkmals in Krakau im Jahre 1910 gesungen. Nachher wurde sie das Kampflied der Pilsudski-Legionen. Und jetzt im Jahre 1981 wurde sie in Castell Gandolfo mit Begeisterung gesungen unter Mitwirkung des Papstes Johannes Paul II.

Welch seltsames Christentum wird uns hier vorgeführt. Am Sitz des Stellvertreters Christi auf Erden ertönen Haßgesänge, in die der Pontifix Maximus selbst miteinstimmt, sogar per Mikrofon, damit die Welt ihn hören kann. Ein ganzes Volk konserviert den unchristlichen Haß über die Jahrhunderte hinweg und lebt davon, es hält die Vertreibung von fast 15 Millionen Menschen aus ihren jahrhundertealten Heimstätten und dabei die Ermordung von mehr als 2 Millionen vor und nach dem Kriege für rechtens und kündigt den Raub weiterer Gebiete, und also weiterer Vertreibungen an. Zu gleicher Zeit erbitten diese “christlichen” Vertreiber von den Vertriebenen Hilfe und geben vor, sie müßten auf den reichen und fruchtbaren Böden hungern, während aus Kartoffeln und Korn Wodka statt Lebensmittel produziert werden, während Bettelbriefe an alle möglichen Stellen gerichtet und selbst an völlig fremde Privatadressen geschrieben werden, während man Verständnis, Mitleid und christliche Nächstenliebe fordert, zahlt man mit Haß und Schimpf aus dem Domizil des Pontifex Mamisus zurück. Christentum nach polnischem Verständnis!

Wird es nicht Zeit für uns Deutsche, daß wir das endlich begreifen?

All denen, die die grauenvolle Vertreibung von 12 Millionen Menschen aus ihren Heimatstätten schon vergessen haben oder gar behaupten, daß es eine “humane Umsiedlung” war, gebe ich am Ende dieses Heftes einen Beweis für das gemeinste Verbrechen dieses Jahrhunderts. Es ist der mit dem polnischen Adler versehene Sonderbefehl der polnischen Regierung für die Austreibung der Bevölkerung der Stadt Salzbrunn, der für viele ähnliche steht.

[p. 49] Besonders dem ehemaligen Staatsminister Dr. von Dohnanyi sei dieser Beweis vorgelegt, der sich nicht geschämt hat, seinen vertriebenen und geflüchteten deutschen Volkszugehörigen aller Wahrheit zuwider ins Gesicht zu schleudern, daß sie niemand daran gehindert habe dort zu bleiben. Ihm sei gesagt, daß im umgekehrten Falle kein einziger Pole sich so erniedrigt hätte und den entmenschten Austreibern zuliebe von “humaner Bevölkerungsverschiebung und Umsiedlung” gesprochen hätte.

Allen Deutschen sei daher ins Gedächtnis zurückgerufen das Urteil des Papstes Pius XII, der allerdings kein Pole war – über die Annektion deutscher Gebiete durch Polen. Dieses päpstliche Urteil lautete:

“Es ist das größte Verbrechen, 12 Millionen Vertriebene und 3 Millionen Tote zu berauben.”

Dem ist nur noch hinzuzusetzen, daß dieses Urteil bestehen bleibt bis das Unrecht rückgängig und wiedergutgemacht ist.

Die gebürtige Engländerin Freda Utley, Dozentin und Zeitungskorrespondentin mit akademischen Auszeichnungen der Londoner Universität für Geschichte, war nach 1945 lange Zeit in Deutschland, um die Verhältnisse zu studieren. Sie hat in ihrem Buch “Kostspielige Rache” auf Seite 162 eine Feststellung über die Deutschen getroffen, die es verdient, allen Deutschen ins Gedächtnis zurückgerufen zu werden:

“Die Kriegspropaganda hat die harten Tatsachen der Geschichte verschleiert, sonst müßten die Amerikaner wissen, daß die Deutschen – wenn überhaupt – keineswegs angriffslustiger sind als die Franzosen, Briten, Niederländer, die in Asien und Afrika Riesenreiche eroberten, während die Deutschen zu Hause blieben, Musik komponierten, Philosophie studierten und ihren Dichtern lauschten. Vor gar nicht so langer Zeit gehörten die Deutschen noch zu den friedfertigsten Völkern dieser Erde; sie könnten es wieder werden, wenn man ihnen eine Welt gäbe, in der es erlaubt wäre, im Frieden zu leben. Die Böcklers in Deutschland waren zwar im Irrtum, wenn sie glaubten, daß man von den Westmächten Zugeständnisse auf dem Verhandlungswege erringen könne, ihre Haltung beweist aber die Bereitschaft vieler Deutscher, sich bei der Verfolgung ihrer Ziele friedfertiger Methoden zu bedienen.”

Diese Friedfertigkeit darf nicht so weit gehen, daß wiralle unsere Rechte fahren lassen und uns nicht mehr zur Wehr setzen, wenn beutegierige Nachbarn einen immer größeren Hunger nach unserem Land zeigen und dabei die Geschichte so fälschen, als hätten die Deutschen tausend Jahre lang nichts geleistet und immer nur die armen und doch so edlen “Slawen” überfallen und gemordet. Wehren wir endlich diese Lügen ab und hören wir auf, unseren schlimmsten Feinden immer wieder auf die Beine zu helfen, damit sie uns immer von neuem beschimpfen und bespucken können. Wir Deutsche haben keinen Grund, in Sack und Asche demütig am Boden zu liegen, wir können stolz auf unsere Vergangenheit sein, denn es gibt kein zweites Volk dieser Erde, das so unendlich viel der ganzen Welt gegeben hat.

[p. 50] Wie Geschichte gefälscht wird, erleben wir seit 1945 fast täglich. So wie jetzt, wurde sie auch früher gefälscht. Welch verheerende Folgen dabei für die Menschen gleichen Ursprungs und gleichen Blutes entstehen, haben wir erlebt und erlitten. Soll es auf friedlichem Wege zu einer Verständigung zwischen Deutschen und Polen kommen, muß die Vergangenheit restlos geklärt und in alle Volksschichten getragen werden. Nicht nur bei uns, auch drüben beim Nachbarn. Die ausschließlich vom Gefühl beherrschten Polen müssen endlich die objektive Geschichte zur Kenntnis nehmen und sie nicht einseitig zu ihren Gunsten und zu Lasten alles Deutschen auslegen. Jedes Volk braucht seine Geschichte und kein Mensch gedeiht ohne Vaterland. Daher ist auch das deutsche Volk verpflichtet, dafür Sorge zu tragen, daß seine Geschichte nicht von Fremden verfälscht wird. Den polnischen Geschichtsfälschungen muß endlich Einhalt geboten werden, sie müssen zurückgenommen werden, um den Haß zu besiegen. Nur die Wahrheit kann Haß besiegen. Wenn sie noch so bitter ist, sie ist der einzige Weg, um die Zukunft zu gewinnen.

*  *  *

Festen Mut in schweren Leiden,
Hilfe, wo die Unschuld weint,
Ewigkeit geschworen Eiden,
Wahrheit gegen Freund und Feind,
Männerstolz vor Königsthronen. –

Brüder, gält es Gut und Blut:
Dem Verdienste seine Kronen,
Untergang der Lügenbrut!

Friedrich von Schiller

[p. 51]


Die Tatsache der Austreibung ist zwar allgemein
bekannt, doch ist mir erst jetzt die Fotokopie eines
Original Austreibungsbefehles zugegangen,
der für gleichlautende andere steht.

Ich möchte ihn der deutschen Öffentlichkeit zur
Kenntnis bringen.

Else Löser


“Der deutsche Soldat kämpft ritterlich für den Sieg seines Volkes. Grausamkeiten und nutzlose Zerstörung sind seiner unwürdig.” – aus den “10 Geboten für die Kriegsführung des deutschen Soldaten”

Der deutsche Soldat kämpft ritterlich für den Sieg seines Volkes.


So beginnt das erste der „10 Gebote für die Kriegsführung des deutschen Soldaten“, die jedem Soldaten, Waffen-SS eingeschlossen, auf der ersten Innenseite seines Soldbuches vor Augen standen und ihn damit zur Einhaltung des Kriegsvölkerrechts und zu menschlichem Verhalten und Handeln verpflichteten. (1) Die folgenden Beispiele aus dem Zweiten Weltkrieg zeigen, daß dies nicht nur Worte waren.

Ritterliche Form;-

Im Polen feldzug kapitulierte die letzte polnische Festung Modlin nach hartem Kampf. Bei der Übergabe an den Kommandeur des Regiments „Deutschland“ der Waffen-SS gab dieser dem Festungskommandanten den ihm übergebenen Degen zurück. Dann bat er ihn mit seinem Stab zu einem improvisierten Essen, bei dem man in kurzen Ansprachen sich gegenseitig Achtung bezeugte. (2) Trotz der unsäglich demütigenden Behandlung der Deutschen in Compiègne und Versailles erwiesen sie auch in Frankreich den Besiegten 1940 ihren Respekt. Nach der Kapitulation von Lille salutieren der deutsche Kommandierenden General, ein Divisionskommandeur und eine Ehrenkompanie, als die Franzosen mit aufgepflanztem Bajonett in die Gefangenschaft marschieren. (3) Beim Einmarsch der 30. Infanteriedivision in Paris am 14. Juni 1940 legt ihr Kommandeur, Generalleutnant v. Briesen, zuerst am Arc de Triomphe beim Grabmal des Unbekannten Soldaten einen Kranz nieder und nimmt erst dann den Vorbeimarsch seiner Division auf den Champs Elyées ab. (4) Die griechischen Festungen an der Metaxas-Linie haben 1941 nach heftigem Widerstand kapituliert. Deutsche Kommandeure ehren die tapferen Besatzungen, indem sie sie an einer Ehrenkompanie vorbei abmarschieren oder den Festungskommandanten bewaffnet die Front eine deutschen Ehrenbataillons abschreiten lassen. Währenddessen weht die griechische Flagge. Die deutsche Flagge wird erst gehißt, nachdem die Griechen abgezogen sind. Das griechische Heer würdigt in seiner offiziellen Geschichtschreibung dieses an mehreren Festungen geübte Verhalten der Deutschen. (5) Nach der Kapitulation der griechischen Truppen auf dem Festland im April 1941 erspart der Armeeoberbefehlshaber, Generalfeldmarschall List, den Griechen die Kapitulation vor den ihnen vorher unterlegenen Italienern, beläßt den Offizieren ihren Degen und lädt die griechische Delegation zu einem gemeinsamen Essen. Obwohl die griechische Regierung aus Kairo zur Fortführung des Krieges aufgerufen hatte, werden alle Kriegsgefangenen sofort entlassen.

Ritterliche Menschlichkeit:-

Besonders ritterlicher Geist und eine sehr ausgeprägte Achtung vor dem Leben von Nichtkombattanten spricht aus menschlichem Verhalten im Gefecht oder in einer Schlacht, weil es meist mit persönlichem, auch tödlichem Risiko verbunden war. In Warschau sollen im Zusammenhang mit den Heeresoperationen schon am ersten Kriegstag, dem 1. September 1939, kriegswichtige Ziele bombardiert werden. Dies wird von Göring wegen ihrer Lage in Wohngebieten untersagt. Aus einem Befehl zur Bombardierung der Stadt zehn Tage später macht der beauftragte Geschwaderkommodore im Einvernehmen mit seinen Gruppenkommandeuren einen Angriff auf ein kriegswichtiges Ziel in der Stadt, was ihn seine Stellung kostet. Der französische Luftwaffen-Attaché meldet am 14. September, daß nur militärische Ziele bombardiert wurden. Noch acht Tage später wird ein Antrag des Fliegerführers auf Bombardierung der Stadt abgelehnt, obschon Warschau schon seit dem 16. September die Aufforderung, sich zur offenen Stadt zu erklären, ignoriert, die deutsche Seite auch düpiert hatte, indem sie den deutschen Parlamentär trotz Ankündigung einen Tag vergebens auf den polnischen warten ließ, und sich statt dessen weiter zur Festung ausbaute. Insgesamt wird Warschau bis zum 24. September an fünf Tagen durch Lautsprecher und Abwurf von Flugblättern zum Einlenken aufgefordert, auch mit der Alternative, daß wenigstens die Zivilbevölkerung die Stadt verlassen möge. Als Diplomaten und 1200 Ausländer ihren Auszug aus der Festung durchsetzen, schweigen die deutschen Waffen. Auch Franzosen als Angehörige eines Feindstaates dürfen nach Hause reisen. Erst am 25. September erfolgt dann der große Luftangriff auf militärische Ziele in der Stadt, die von über 100 000 Soldaten verteidigt wird. Wie gesagt, nicht die Stadt wurde bombardiert, sondern militärische Ziele darin. Das führte natürlich zu Kollateralschäden (auch bei der eigenen Infanterie), besonders da mangels ausreichender Bomber etwa ein Siebtel der Gesamtbombenlast in Form von Brandbomben buchstäblich aus Transportern Ju 52 geschaufelt wurde. Dies ist ein eindrucksvolles Beispiel dafür, wie gegen manche Versuchung, einen seit der Verteidigung der Stadt völkerrechtlich zulässigen Angriff rücksichtslos durchzuführen, letztendlich das mögliche humanitäre Verhalten obsiegte, nicht nur bestimmt von oberster und oberer Führung, sondern auch von einer Geschwaderführung mit großer Zivilcourage. (6) Beim Westfeldzug 1940 verteidigen in Rotterdam 60 Fallschirmjäger in einem nördlichen Brückenkopf die Maasbrücken, welche für die Gesamtoperation entscheidend sind. In der Stadt wird erbittert gekämpft. Mangels schwerer Waffen verlangen sie Luftunterstützung und fordern vom Gegner die Kapitulation. Als letzteres Erfolg verspricht, versuchen sie alles, um den Luftangriff zu verhindern. Doch der Widerruf der schon gestarteten Bomber per Funk gelingt nicht, ein im Jagdflugzeug hinterher jagender Generalstabsoffizier erreicht sie nicht mehr, das zur Sicherheit vorher vereinbarte Abbruchsignal roter Leuchtkugeln wird in Dunst und dichten Brandwolken von der ersten Welle nicht erkannt. Erst der Führer der zweiten Welle meint nach seinem Abwurf, schemenhaft zwei rote Leuchtkugeln zu erkennen, und läßt, obwohl unsicher, seine Welle abdrehen. Nach dem Unglück widerrufen die Fallschirmjäger über offenen Funk den zweiten geplanten Luftangriff und machen, um sicher zu gehen, die Falschmeldung, sie hätten den Nordteil der Stadt bereits genommen. Der Angriff findet nicht statt. Menschlichkeit unter äußerster Gefahr. (7) Belgrad war im April 1941 voller militärischer Objekte und damit nach damals geltender Völkerrechtsauffassung ein legitimes Bomberziel. Hitler ordnet die Vernichtung der Stadt an. Der zuständige Luftflottenbefehlshaber befiehlt dagegen eigenmächtig einen Angriff auf kriegswichtige Ziele in der Stadt, wodurch der militärische Zweck des Angriffs, die Ausschaltung der Führungsfähigkeit, erreicht, Zerstörungen größten Ausmaßes aber verhindert werden. (8) Curt Emmrich beschreibt als Peter Bamm in seinem Bericht „Die unsichtbare Flagge“, wie er nach der Einnahme Sewastopols im Juli 1942 mit seiner Sanitätskompanie eigenmächtig viele Tausende in den Weinbergen zurückgelassener russischer Verwunderter medizinisch versorgt. Die dazu gar nicht ausgelegte Kompanie tut ohne Befehl weit über das Pflichtgemäße hinaus alles Menschenmögliche, um russische Ärzte und Feldschere unter den Kriegsgefangenen anzuwerben sowie von der vorgesetzten Armee alles herbeizuschaffen, was an Zelten, chirurgischen Instrumenten, Verbandsstoffen und Medikamenten aufzutreiben ist, und die Versorgung mit Wasser zu organisieren. Die angesprochenen Dienststellen schicken schon nach wenigen Stunden Lastkraftwagen mit Material, und Pioniere helfen, Zelte aufzustellen. Die Sanitäter assistieren den Tag und Nacht hervorragend arbeitetenden russischen Ärzten. Der Chef überzeugt sie von lebenserhaltenden Operationspraktiken, die sie mangels Feldzugserfahrung noch nicht kennen. Die Kompanie bringt die Verwundeten in einem kühlen Bau unter und richtet außerdem ein Krankenhaus mit Röntgenstation für die Zivilbevölkerung ein. Um sicherzustellen, daß die medizinische Versorgung auch noch nach dem Abzug der Sanitätskompanie funktioniert, müssen die russischen Militärärzte und Feldschere in Zivilisten verwandelt werden. Dazu werden fortgesetzt Falschmeldungen an vorgesetzte Dienststellen abgegeben. Dieser Betrug zu einem guten Zweck wird vom Ersten Generalstabsoffizier und dem Kommandeur der Division durch eigenes Zutun gedeckt. (9) Im Raum Oosterbek im Kessel von Arnheim im September 1944 fährt ein deutscher Offizier mit weißer Flagge vor den britischen Divisionsgefechtsstand und sagt: „Ich beabsichtige konzentriertes Mörser- und Artillerie-Feuer auf Ihre vordere Linie zu legen. Wir wissen, daß Sie da Verwundete haben und wollen sie dabei nicht treffen. Ich bitte Sie, Ihre vordere Verteidigung 550 m zurück zu verlegen.“ Da mit der Rückverlegung das Gebiet des Divisionsgefechtsstands aufgegeben worden wäre, lehnen die Briten ab. Das Feuer wird dann so gelegt, daß das Gebäude mit den Verwundeten ausgespart bleibt. (10) Bald darauf weist der Führer der SS-Kampfgruppe „Hohenstaufen“, der aufgrund des enttarnten britischen Funkcodes wußte, wie sehr die britischen Verwundeten litten, seinen Divisionsarzt an, den Briten so gut wie möglich zu helfen. Als am 24. September der britische Divisionsarzt erscheint, wird mit Zustimmung des Führers des II. SS-Panzerkorps eine zweistündige Waffenruhe vereinbart. Die Deutschen bringen dann mit ihren Fahrzeugen fast 1200 oder sogar 2200 britische Verwundete in ihre Lazarette. (11) Im September/Oktober 1944 befiehlt das Oberkommando der Wehrmacht, die Soldaten der slowakischen Aufstandsarmee als „Banditen“ zu behandeln. Der General der Waffen-SS Hermann Höfle gewährt ihnen trotzdem den Status normaler Kriegsgefangener. (12a) Anfang April 1945 erhält der Kommandierende General des II. SS-Panzerkorps den Führerbefehl: „Wien ist bis zum letzten Atemzug zu halten.“ Er befiehlt trotzdem seinen Divisionen, sich aus Wien abzusetzen und sagt: „Wien darf nicht in Schutt und Asche sinken.“ Seine Gehorsamsverweigerung wird vom vorgesetzten SS-General gedeckt. (12b) Wie sehr die Kriegsmarine das Leben von Nichtkombattanten schonte, zeigen viele Beispiele in der englischen und amerikanischen Literatur. (13) Soweit es nicht Rudelangriffe auf feindliche Konvois waren, versenken U-Boote zivile feindliche Schiffe, in der Regel, erst dann, wenn die Besatzung in die Boote gegangen war. Muß ein Schiff wegen feindlicher Handlung sofort versenkt werden, kümmert sich die U-Boot-Besatzung um die Menschen in den Rettungsbooten. In beiden Fällen werden sie, medizinisch sowie mit Proviant und Wasser versorgt, auch mit Brandy und Zigaretten, und erhalten eine Segelanweisung zur nächsten Küste. Dazu wird oft Hilfe mit Seenotraketen oder per Funk herbeigeholt. Im November 1939 versenken die Schlachtschiffe „Scharnhorst“ und „Gneisenau“ einen zum Hilfskreuzer umgebauten Passagierdampfer zwischen den Färöer und Norwegen. Obschon dieser noch den Angriff per Funk meldet, und sie daher durch nahe britische Seestreitkräfte vom Rückweg abgeschnitten werden können, suchen sie erst das Seegebiet nach Überlebenden ab, übernehmen Menschen aus einem Rettungsboot und führen trotz Sichtung eines feindlichen Kriegsschiffes erst die Rettungsaktion zu Ende, bevor sie zur Rückkehr wieder Fahrt aufnehmen. Der schwere Kreuzer „Admiral Hipper“ mit 1500 Gebirgsjägern zur Einnahme Trondheims an Bord versenkt im April 1940 einen britischen Zerstörer. Er sucht und rettet trotz der Dringlichkeit seines Auftrags etwa eine Stunde lang Überlebende, bis die Gefahr durch britische Seestreitkräfte zu groß wird. Im September 1942 versenkt U 156 im Südatlantik einen britischen Truppentransporter im nächtlichen Überwasserangriff. Beim Hellwerden werden viele Hunderte Schiffbrüchiger gesichtet, darunter Frauen und Kinder, nur zum Teil in 22 Rettungsbooten. Mehrere Stunden nimmt das U-Boot fast 200 Menschen auf seinem kleinen Oberdeck auf und bemüht sich, die Schiffbrüchigen gleichmäßig auf die Boote zu verteilen. Dennoch schwimmen noch Hunderte in See. Der Kommandant meldet die Katastrophe in mehreren Funksprüchen an den Befehlshaber der U-Boote, bittet um Hilfe und schlägt vor, das Gebiet um die Untergangsstelle zu neutralisieren. Er bittet auch auf der internationalen Schiffahrt-Welle auf englisch um Hilfe und sichert Waffenruhe zu. Auf Weisung des U-Boot-Befehlshabers helfen nach drei Tagen zwei deutsche U-Boote, später noch ein italienisches. Sie versorgen die Schiffbrüchigen mit warmen Mahlzeiten, nehmen Frauen und Kinder auf und jeweils vier Rettungsboote ins Schlepp. Am vierten Tag werden sie trotz Rotkreuz-Flagge von einem US-Viermotorigen bombardiert. Die UBoote werden beschädigt, verzichten aber auf Gegenwehr, um die Menschen an Oberdeck nicht noch mehr zu gefährden. Erst danach lassen sie die Schiffbrüchigen in den Booten zurück. Im Mai 1944 stoppt U 541 im westlichen Atlantik einen portugiesischen Frachter, stellt Konterbande für die USA und Mexiko fest, sowie 200 jüdische Passagiere. Wegen der Konterbande muß das Schiff eigentlich versenkt werden. Der Kommandant fragt den U-Boot-Befehlshaber, wie er sich angesichts der Passagiere (deren Status er verschweigt) verhalten soll. Antwort: „Laufen lassen. Wichtige Feindpassagiere gefangennehmen. Banngutladepapiere mitbringen.“ Insgesamt wurde also bis weit ins fünfte Kriegsjahr immer wieder, auch unter hohem eigenem Risiko, eine große ritterliche Menschlichkeit in Kriegführung geübt, die Ihresgleichen sucht. Immer ist dies Handeln und sein Erfolg sowohl mutigen und menschlichen Führern und ihren Untergebenen vor Ort als auch der vorgesetzten Führung durch Zulassen und aktiven Beistand zu verdanken. Das Handeln geht oft weit über die Forderungen der „10 Gebote“ hinaus. Das bezeugt eine befehlsunabhängige, innerliche ritterlich-menschliche Haltung der Soldaten aller Ebenen. Der Einzelne stand damit nicht allein. Er wurde auch nicht allein gelassen, wenn es hart auf hart kam. Dies gab den Verantwortlichen und Beteiligten gewiß eine zusätzliche innere Sicherheit für ihr vorbildliches Handeln.


(1) Gustav-Adolf Caspar, Ethische, politische und militärische Grundlagen der Wehrmacht, in: Poeppel, v. Preußen, v. Hase (Hrsg.), Die Soldaten der Wehrmacht, München 1998, S. 30; für die Waffen-SS: Wolfgang Venohr, Abwehrschlacht, Junge-Freiheit-Verlag, Berlin 2002, S. 21. Text gemäß G.-A. Caspar, S. 56, Form gem. Soldbuch-Kopie im Besitz des Verf.:

10 Gebote für die Kriegsführung des deutschen Soldaten:-

1. Der deutsche Soldat kämpft ritterlich für den Sieg seines Volkes. Grausamkeiten und nutzlose Zerstörung sind seiner unwürdig.

2. Der Kämpfer muß uniformiert oder mit einem besonders eingeführten, weithin sichtbaren Abzeichen versehen sein. Kämpfen in Zivilkleidung ohne ein solches Abzeichen ist verboten.

3. Es darf kein Gegner getötet werden, der sich ergibt, auch nicht der Freischärler und der Spion. Diese erhalten ihre gerechte Strafe durch die Gerichte.

4. Kriegsgefangene dürfen nicht mißhandelt oder beleidigt werden. Waffen, Pläne, Aufzeichnungen sind abzunehmen. Von ihrer Habe darf sonst nichts weggenommen werden.

5. Dum-Dum-Geschosse sind verboten. Geschosse dürfen auch nicht in solche umgestaltet werden.

6. Das Rote Kreuz ist unverletzlich. Verwundete Gegner sind menschlich zu behandeln. Sanitätspersonal und Feldgeistliche dürfen in ihrer ärztlichen bzw. seelsorgerischen Tätigkeit nicht gehindert werden.

7. Die Zivilbevölkerung ist unverletzlich. Der Soldat darf nicht plündern oder mutwillig zerstören. Geschichtliche Denkmäler und Gebäude, die dem Gottesdienst, der Kunst, Wissenschaft oder der Wohltätigkeit dienen, sind besonders zu achten. Natural- und Dienstleistungen von der Bevölkerung dürfen nur auf Befehl von Vorgesetzten gegen Entschädigung beansprucht werden.

8. Neutrales Gebiet darf weder durch Betreten oder Überfliegen noch durch Beschießen in die Kriegshandlungen einbezogen werden.

9. Gerät ein deutscher Soldat in Gefangenschaft, so muß er auf Befragen seinen Namen und Dienstgrad angeben. Unter keinen Umständen darf er über Zugehörigkeit zu seinem Truppenteil und über militärische, politische und wirtschaftliche Verhältnisse auf der deutschen Seite aussagen. Weder durch Versprechungen noch durch Drohungen darf er sich dazu verleiten lassen.

10. Zuwiderhandlungen gegen die vorstehenden Befehle in Dienstsachen sind strafbar. Verstöße des Feindes gegen die unter 1-8 angeführten Grundsätze sind zu melden. Vergeltungsmaßregeln sind nur auf Befehl der höheren Truppenführung zulässig.


(2) Jakob Schneider in „ Der Freiwillige “Nr.9, 1991, S.23

(3) Franz Uhle-Wettler, Höhe- und Wendepunkte deutscher Militärgeschichte, Hamburg, Berlin, Bonn 2000, S. 199

(4) Franz Uhle-Wettler, Höhe- und Wendepunkte deutscher Militärgeschichte, S. 198 Dementgegen erschien in den späten 80er oder frühen 90er Jahren ein Artikel in der WELT über das angeblich großkotzige Auftreten der Wehrmacht beim Siegesmarsch durch den Arc de Triomphe in Paris und der damit verbundenen Demütigung Frankreichs 1940. Gemäß persönlicher Mitteilung an den Verfasser schrieb hierauf Prof. Eberhard Groth, Hamburg, was er selbst kurz danach in der „Deutschen Wochenschau“ im Urania-Filmtheater in Hamburg-Eimsbüttel gesehen hatte: „Die Siegesparade (es war tatsächlich nur ein Einmarsch, d. Verf.) wurde von einem Offizier zu Pferde abgenommen. Die Soldaten marschierten mit Musik auf den Triumphbogen zu, schwenkten aber davor nach links ab und dann in großem Bogen um das Bauwerk herum und gerade nicht hindurch. Auch war keine Parade im Stechschritt zu sehen. Das Kinopublikum war von dieser `Wende´ offensichtlich überrascht und reagierte darauf emotional und deutlich mit Zustimmung.“

(5) Franz Uhle-Wettler, Der Krieg, Hamburg, Berlin, Bonn 2001, S. 104 f. gemäß: MGFA, Deutschland im Zweiten Weltkrieg III, Stuttgart 1984, S. 471 f.; K. Olshausen, Zwischenspiel auf dem Balkan – Die deutsche Politik gegenüber Jugoslawien und Griechenland von März bis Juli 1941, Stuttgart 1973, S. 129 f.; Hellenic Army General Staff, Army History Directorate (Hrsg.): An abridged history of the GreekItalian and Greek-German war 1940-1941, Athen 1997, S. 196 ff.

(6) Horst Boog, Bombenkrieg, Völkerrecht und Menschlichkeit im Luftkrieg, in: Poeppel, v. Preußen, v. Hase (Hrsg.), Die Soldaten der Wehrmacht, München 1998, S. 292 f.; Kurt Zentner, Illustrierte Geschichte des Zweiten Weltkriegs, München 1963, S. 76 f.

(7) Franz Uhle-Wettler Höhe- und Wendepunkte deutscher Militärgeschichte, S. 187 f. gem. mehreren niederländischen und deutschen Quellen; Kurt Zentner, Illustrierte Geschichte des Zweiten Weltkriegs, München 1963, S. 131 ff.

(8) Horst Boog, Bombenkrieg, Völkerrecht und Menschlichkeit im Luftkrieg, in: Poeppel, v. Preußen, v. Hase (Hrsg.), Die Soldaten der Wehrmacht, München 1998, S. 300 f.

(9) Peter Bamm, Die unsichtbare Flagge, München 1952, S. 140 ff., 146 ff.

(10) Christopher Hibbert, The Battle of Arnhem, London 1962, S. 179 ff.

(11) Christopher Hibbert, The Battle of Arnhem, London 1962, S. 179 ff.; Robert J. Kershaw, Arnheim ´44 – im September fällt kein Schnee, Stuttgart 2000, S. 278 ff.; 2200 gem. Leserbrief des Journalisten und Historikers Dr. Wolfgang Venohr in der FAZ v. 28.08.1996, S. 8, ebenso Moritz Finkschor, Menschlichkeit, in: Deutsche Militärzeitschrift, Sonderausgabe 1/2997: Die Waffen-SS, S. 62 f.

(12a/b) Wolfgang Venohr a.a.O.

(13) Helmut Schmoekel, Völkerrecht und Fairneß im Seekrieg, in: Poeppel, v. Preußen, v. Hase (Hrsg.), Die Soldaten der Wehrmacht, München 1998, S. 324 ff., auch für nachfolgendes.

Third Reich Germany Law and Legislation By Erich Schinnerer

When the National Socialist Government came into office, on January 30, 1933, it was confronted with widespread chaos and confusion in the social, economic and political life of the nation. A similar state of affairs existed in the legal sphere and in the administration of justice. The situation was too critical to allow of any time being lost in dealing with it.

The first step taken was to put an end to the manner in which Parliament [Reichstag] had hitherto functioned. Even in imperial times, before the War, this institution had proved itself inefficient. The republican parliament however, which followed the War, turned out not only inefficient but positively detrimental to the interests of the country. This republican Reichstag had been organized according to the principles laid down in the Weimar Constitution of 1919. But that Constitution had been drawn up by a Conference of theoretical jurists and politicians who were quite out of touch with the practical needs of the nation. It was therefore out of harmony with German historical tradition, with German mentality and the ethical constitution of the German nation. Moreover, the constitutional laws enacted at Weimar were formulated under the aegis of the so-called Peace Treaties, and as such they naturally failed to arouse popular opinion in favour of the new Constitution. In the final crisis of 1932-33 the legislative body operating under this Constitution, that is to say, the Reichstag, absolutely failed to function. Parliamentary legislation was increasingly superseded by emergency decrees issued by the President of the Reich [Paul von Hindenburg]. In the year 1931 35 laws were passed and 42 emergency decrees were issued. In 1932 only five laws were passed, but 60 decrees were issued. This system of emergency decrees could not furnish a permanent basis for the government of the country.

Just as in the case of the State, the local administrations were also unable to cope with the difficulties that confronted them. Especially the municipalities were threatened with disaster, owing to the economic conditions which resulted directly from the political chaos. In addition to all this, the unfortunate dualism between the Reich and the governments of the federative states [*NOTE 1, below] led to the development of an administrative apparatus which was becoming more and more disjointed.

The administration of justice failed to check the increasing volume of crimes and misdemeanours. In spite of the growing leniency towards the criminal, which was due to the prevailing laxity of moral ideas, the number of persons accused of larceny in Berlin rose from 32,452 in 1926 to 52,231 in 1932. The number accused of burglary rose from 18,673 to 36,729 within the same period. And the number of cases of robbery with murder [rose] from two to seven. The damage resulting from theft amounted to 16.5 million marks in 1926. In 1932 it amounted to 32 millions. The increase in acquittals, which offended the popular sense of justice, was an outstanding proof that the existing criminal code was inadequate to deal effectively with new developments in general delinquency.

The laws in regard to labour, which were based on the idea of a permanent conflict of interests between employers and employed, were unable to maintain industrial peace, which is so necessary to national existence. The increase in unemployment heightened the existing tension to a point where it was becoming intolerable.

The sources of the nation’s food supplies were in a precarious condition. The farmers were heavily in debt and, moreover, their farms were difficult to work profitably owing to the dividing up of the land according to the hereditary system.

Furthermore, a large class of aliens, namely Jews, had migrated to Germany from the East, especially during the War [of 1914-1918], and had gained a decisive influence in politics, law, the learned professions, education and in control of the cultural organizations. Although the Jews represented only one percent of the whole population, they had secured a footing in nearly all the key positions in public life.

The political transformation which took place in 1933 brought with it the introduction of many practical reforms in the realm of law. The threatening collapse proved clearly that the existing laws were inadequate to the vital needs of the nation and that a change in juridical practice, or the passing of individual measures or supplementary laws, would have been insufficient to eliminate such profound defects. The situation could be effectively remedied only by creating an entirely new order, based on the new political principles which the National Revolution had introduced into national life.

But a new and permanent system could not be created at once. Therefore the Reich Government did not hurriedly draw up new codes; but for the time being it had to content itself with introducing supplementary laws which would clear the way for further developments and prepare the ground for a future systematic code. The laws to which the legislator would give final form would have to arise from the life of the nation itself. The Academy of German Law was set up as a public corporation and within the framework of this organization a number of committees are doing the preliminary juristic work which is necessary before the new codes can be finally shaped. At the present time the Academy is principally engaged on that section of the code which will establish and guarantee the position of the family as an integrant [integral] unit in the national community.

The whole body of new legislation is to be inspired by the main ideas which dominate the German mind today: namely, the idea of Leadership, the idea of the People, and the idea of the Community of the People.

In order to understand what is the basis of the new legislation one must have a clear grasp of what the Germans mean today when they speak of the Community of the People, the Volksgemeinschaft. This idea of the people is based on the fact that their members have a homogenous national character. When great multitudes act together, conscious of their historical unity and determined to pursue the fulfilment of one mission as a national unit, then they are a political unit also. Of this political unit those who are its leaders form an integrant part. All the members form one corporation which is called the Volksgemeinschaft, literally, Folk Community. Now the laws that govern the Folk Community emerge from the inner spiritual, political and material necessities which have developed through a common historical experience. Therefore in the National Socialist sense law is not the expression of the State’s authority, to which the people must submit as a passive and inert mass. In harmony with the concept of the Folk Community, law is part of the life of the people. The legislator draws out and gives organic expression to the sense of what is just and unjust, the feeling for what is good and what is evil, which is inherent in the soul of the people. Therefore the starting point of the National Socialist conception of law is the people, not the State. The task of the State is to see that the law is carried out.

The legal system which was introduced into Germany towards the close of the Middle Ages was based on the principles of Roman jurisprudence. These principles were revived and reformulated in the nineteenth century. They were entirely foreign to German traditions and they proved a perpetual hindrance to the development of a uniform system of German law. The German people have not a traditional legal system such as that through which the Anglo-Saxon people have found expression for their inner sense of justice and which forms the foundation of all their legal ideas. In many spheres of German life the introduction of a system foreign to the nature of the people se­parated the operation of the law from the naturally developing life of the people. The legislative efforts made by the Second Empire ever since 1871 failed to close the breach between the legal instincts of the people, developed out of their traditions, and the ideas of learned jurists. The great work of codification carried out under the Second Empire was done by men who had been trained in the ideas of Roman law. It is a well-known fact that this code was soon shown to need reform; and yet all attempts to improve it have failed.

One special factor that played a large part in bringing about an estrangement between the laws and the natural legal instincts of the people was the dominant position which the Jews acquired in the legal profession. In Berlin alone 1835 or 54% of the lawyers practising in 1932 were of Jewish extraction. In interpreting and applying the German law they were guided by the legal ideas of their own race. The difference between the Jewish and German ideas of law is indicated by the fact that up to the nineteenth century the Jews received special treatment in the courts in view of their different notion of what was legally right and wrong. Special forms of oath were drawn up for them and they could not be punished for receiving stolen goods. The Law of September 15, 1935, put a stop to the further predominance of the Jews; but there are still many Jewish lawyers in Berlin. Out of the total of number of lawyers 943 or 32.6% were Jews in 1937.

In the National Socialist State the Führer is the lawgiver; but he himself is an integral part of the Folk Community. And so the National Socialist law follows a different principle from that on which the status of a dictatorship is legally based. In order to maintain the rule of the dictator external compulsion is necessary; but leadership depends on the unconditional authority of conviction. Where there is compulsion the individual feels that he has no responsibility to the community or to the future, but it is just on this feeling of individual responsibility that the National Socialist law is based. The highest honour and the highest ideal consist in the service of the community. Honour and internal as well as external freedom are essential to the existence of the community.

Therefore, as the ideal of the Folk Community forms the basic principle of National Socialism, a legal form must be found which expresses that principle and gives each German his place as a constituent part of the national community. The individual does not stand isolated over against the community. A community must be made up of members. These members are not the mere objects of its rule or social institutions. Each represents the community in himself and has his field of activity within it. The total activity of the community depends on the strength and achievements of the single members. Therefore the member is not in the position of a subject who has no rights on his own account, as is the case in the absolutist State. The rights of the community are his rights and on him depend its honour and freedom. But he occupies this position for the sake of the community and not for the sake of the individual. It implies political duties as well as political rights.

The National Socialist Revolution did not merely mean the external collapse of the existing State. It implied also a change in the fundamental ideas of the State as such and its laws. Therefore we should be mistaken if we regarded it merely as a revolt against the evils which existed in 1933. The National Socialist law rather represents something essentially new, which is capable of infusing a new life into all traditional forms. Führer and people, Folk Community and German citizen, constitute the essential elements of the National Socialist conception of law. And the purpose of the new laws is to give form to that conception.


The National Socialist Revolution was not, like other revolutions, carried out by a breach of the constitution. The constitutional transition from the Weimar Republic to the National Socialist State was given its constitutional form in the law establishing the Leadership of the Reich, which was passed on March 24, 1933. On that date, and by a majority of 441 to 93, the constitutionally elected Reichstag transferred the leadership of the Reich to the Reich Government. That meant the abandonment of the existing method of legislation. In passing this law the Reichstag was acting within its rights as defined by the Weimar Constitution; for the latter put no restriction on the ambit of such laws as might be enacted for the purpose of altering the Constitution. The stipulated majority had been attained. The forms which the Constitution required had been observed. Through this law the Reichstag declared its approval of the government proclamation issued by the Reich Chancellor. This proclamation laid down the lines along which the work of reconstruction, within and without, was to proceed. But the political significance of the law goes much further. It acknowledges the leadership as invested in the community of the German people. Therewith was abolished the division which the variety of political parties had caused in the life of the nation. The Government of the Reich was entrusted with the task of carrying out the new reform. By assuming the legislative function the Government did not thereby introduce a transitory state of emergency which would eventually be terminated by the restoration of the old state of affairs. Once and for all the authority of the leaders of the State was recognized, and in their hands the legislative and executive powers were combined.

It is not without importance for the development of the legislative activities which followed its assumption of power that the National Socialist Revolution was accomplished without any violent external breach of the law, although it profoundly influenced the life of the people as a whole and also that of the individual German. Up to the present day the Weimar Constitution has not been formally abolished. But when the revolution became a fact the Weimar Constitution lost all practical importance as the basis of the State, since the national life had burst its forms and was seeking new forms of legal expression. The principles of the Weimar Republic would be in conflict with the national constitution in which the German people live to-day, although as yet no written constitution has been drawn up. The Reich Government did not hold it to be their task to issue a new constitution. The first foundations have been laid and therewith the ground has been made ready for a new legal structure which will be a living embodiment of the national life.

Apart from the law regarding the Reich Leadership the following laws which, on account of their fundamental importance, may be regarded as constitutional laws have been passed: The Coordination Acts of March 31 and April 7, 1933, the Plebiscite Act of July 14, 1933, the Act establishing the unity of Party with State of December 1, 1933, the Succession Act of August 1, 1934, the Regional Governors and Local Government Act of January 30, 1933, the Fighting Services Act of March 16, 1935, the Reich Flag Act, the Citizenship of the Reich Act, the Act for the Protection of German Blood and German Honour of September 15, 1935, and the Act reuniting Austria and Germany of March 13, 1938.

From this list one can see that the centre of gravity of the State does not lie in its external structure and in its position in relation to something outside of the State itself. The State is determined rather by the internal relationship of the people, whom it is meant to serve. State, Party, Economic System and Judicial System, are only secondary factors which exist for the service of the people. This is clearly shown in the Führer’s decree of August 8, 1934, in which he called upon the Reich Minister of the Interior to prepare a referendum on the decision of the Government to appoint the Führer President of the Reich.

“I desire that the German People should give their explicit approval to the decision of the Cabinet whereby the functions of the former Reich President were transferred to me and therewith combined with those of the office of Reich Chancellor. Absolutely convinced as I am that all power in the State proceeds from the People, I request that the decision of the Cabinet, with any additions necessary to be made, should be presented to the German People without delay for them to express their opinion on these measures in a free plebiscite.”

This relation between People and State shows how false it is to characterise the National Socialist State as a totalitarian State. A State which itself works for an end and is not an end in itself cannot in any sense be called a totalitarian State, in which the centre of gravity has been shifted to the disadvantage of the individual. In such a case the defenseless individual is confronted by an all-powerful State. But the National Socialist State exists to serve the People and therewith each member. Each German is a member of the whole and therewith called upon to cooperate in the life of the State. The term, totality, properly applies to the National SocialistWeltanschauung [worldview or ideology], which is embodied in the whole people and activates every branch of national existence.

The most important of the constitutional laws are those designed to maintain the purity of German blood. The word People [Volk] does not mean for National Socialism the total number of German subjects, nor does it mean merely all those with a common history. The people is a political factor which has its own being, and in order to preserve this being its blood must be kept pure and healthy. The foundation of the national being is race. It would be a waste of time to argue about the constituents of race. Races are the stones with which God has built up mankind, and our task can only be to preserve them as such. This is the aim of the Act for the Protection of German Blood and German Honour, which was passed by the Reichstag on September 15, 1935. The Act ensures that the German people shall be clearly separated from the Jewish people living on the same national territory. This separation is a strict one, and its results have often seemed to bear harshly on the individual. But only a complete separation in life and law can make it tolerable for two peoples to live together in the same territory. This is to be attained by preventing every kind of blood mixture. Only if there is a healthy mutual feeling that the other race is foreign, can hatred and contempt of the one race by the other be avoided. This Act secures for the future the necessary biological unity of the German people. The Reich Citizen Act of September 15, 1935, supplements the other act in the political sphere. It makes a distinction within the State between German citizens, who are the representatives and foundation of its greatness, and those persons who merely reside in the State for their own profit. “Only those who are nationals can be citizens of the State. They alone are nationals who are of German blood, no distinction of religious creed being made. Therefore no Jew can be looked upon as a national.” (Party Programme, Point 4). Reich Citizens alone possess full political rights. They alone can exercise the franchise, can occupy official positions, can take part in the Reichstag elections or plebiscites. Only they can become members of the Reichstag or of a State council, a provincial council, town council or district council, or may become civil servants or hold honorary public office. A condition for the granting of these rights is that such persons should be capable and willing loyally to serve the German people and the German Reich.

When this distinction had been made between citizens of the Reich, whose rights are granted to them in the form of a certificate of Reich Citizenship, and Reich subjects, who merely belong to the German State as protective units, it became necessary to regulate the position of those who are only partly of Jewish blood and are at present domiciled in Germany. The lot of such persons, who stand between two essentially different races, is especially difficult and has been the subject of much discussion. To solve the question it was necessary to make far-reaching concessions. These consisted in laying down the rule that all those who have less than three Jewish grandparents and do not declare their allegiance to the Jewish people should not count as Jews and should be allowed under certain circumstances to be absorbed into the German nation. Only those subjects who are descended from three or four Jewish grandparents count as Jews. Subjects who have two Jewish grandparents can get the permission to marry persons of German blood. They and the subject who only has one Jewish grandparent may in future be absorbed into the German body politic under certain conditions. This regulation benefits those who have one or two Jewish grandparents. But it could not have been successful if it had not been accompanied by the repeal of the Aryan regulations regarding private clubs and societies etc. But it has been made impossible for all time that the country should ever again be ruled politically or culturally by Jews. The more severe restrictions embodied in legal enactments or party regulations remain as they were. The German people will be robust enough to stand this admixture of foreign blood if they are in future protected from any further mixture. In special cases the Führer can grant exemption from the Act.

The National Socialist Party is the organization which represents the political life of the people. It is the only political organization in the German Reich; for the Act of July 15, 1933, stipulated that, the old party system having been superseded, no new parties should be formed. The task of the Party is to inspire each individual with a feeling of duty towards the nation. The Party does not owe its position to the State but exists in its own right. Actually the present State existed ideally in the Party before it was established in fact. All the laws passed by the new State only carry into effect the principles of the Party and the Party holds the dominant position in political life. Yet, in spite of holding this dominant position, those Germans who are not members of the Party are not thereby precluded from playing their part in political life; for the people as a whole have become the repository of political power through the National Socialist Revolution. The position of the Party in relation to the State was further defined in a special Act providing for unification of the Party with the State. This Act was passed on December, 1, 1933. In practice the unity thus legally established had been already brought about through the appointment of the Führer as Head of the State and through a widespread personal union in Party and State offices. The Act supplies the legal basis of this practical union. But the Act did not aim as drawing a clear line of demarcation and division between the various spheres of activity carried on by the Party and the State respectively. Its aim was rather to open a way for combined work and collaboration. Externally the new position was given formal expression in the appointment of the Führer’s Deputy as Cabinet Minister without portfolio. As such his duties do not appertain to any one department of State. He devotes himself exclusively to Party affairs and supervises the influence it exercises on many of the internal affairs of the State. This combination of State and Party has given the National Socialist State its characteristic form. This may be observed in all departments of public life.

The Reich Leadership Law, subsequently amended and supplemented by the Reich Reconstruction Act of January 30, 1934, represented a rejection of the hitherto existing forms of representative democracy. It placed new emphasis on direct democracy by means of elections and plebiscites, the adoption of which was greatly extended. Formerly the mistake was frequently made of identifying democracy with peculiar institutions allied to it. For this reason people generally assumed that because Germany had abandoned the system of having several political parties and the system of legislation through parliamentary vote, she had thereby abandoned the democratic principle itself. But democracy signifies the sovereignty of the people and implies that political leaders should be responsible to and representative of the majority of the people. Accordingly if we consider the life of the German people from within we must admit that, independently of the dispute about democracy or dictatorship, a fundamental change has taken place in Germany and that this change amounts to the establishment of a direct form of democracy. Nobody can say that the Führer has not recognized the sovereignty of the people as the supreme ruling principle in the State. He has repeatedly submitted his work to the judgment of the people and no one has more right to act and speak in the name of the people than he has. The democratic principle is also being put into practice through the fact that we are steadily developing a political leadership as an emergent from the mass of the people. A process of selection whereby really capable men belonging to the masses of the people can be appointed to positions of leadership without regard to origin or possessions, superior fitness only being taken into account. In his speech to the Reichstag on January 30, 1937, the Führer said: “By this process of selection, which will follow the laws of Nature and the dictates of human reason, those among our people who show the greatest natural ability will be appointed to positions in the political leadership of the nation. In making the selection no consideration will be given to birth or ancestry, name or wealth, but only to the question of whether or not the candidate has a natural vocation for those higher positions of leadership.”

The Act of July 14, 1933, set forth the legal procedure for the carrying out of a plebiscite. It authorises the Reich Government to obtain the verdict of the people as sovereign power, not only on matters of legislation but also on other measures. If a particular law be the subject of a plebiscite the favourable verdict of that plebiscite is not merely an act of approval but is in itself a formal enactment. Within the first four years of the National Socialist regime there have been four Reichstag elections and three plebiscites. The subjects of the plebiscites were respectively Germany’s withdrawal from the League of Nations, the repudiation of the military clauses of the Versailles Treaty, the assumption by Adolf Hitler of the office of President of the Reich, and the reunion of Austria and Germany.

The national unity brought about by the Revolution called for a corresponding unity of the State in accordance with the unity of the popular will. Thus a long-standing desire on the part of the best elements of the German people finds its fulfilment in constitutional law. The federal structure of the German Reich had its origin in dynastic rule which, even under the Second Empire, was sovereign in the respective federative states [Länder]. The presidential decree of January 28, 1933, already empowered the Government of the Reich to take the necessary steps, by the appointment of Reich Commissioners, for the maintenance of law and order in the various federative states. The first decisive step towards constitutional unification was the Act of March 31, 1933. This Act stipulated that the composition of the parliaments of the federative states and also of the local councils should be altered in accordance with the results of the Reichstag election. Therewith those bodies were given a uniform political direction and the entrusting of legislative power to the federative states according to the principles laid down in the Reich Leadership Act led to the unification of political leadership. The dissolution of the Reichstag on November 14, 1933, led automatically to the dissolution of the federative parliaments and the latter were not re-elected. The Reconstruction Act of January 20, 1934, legally abolished the federative parliaments. The Act of April 7, 1933, subordinated the activities of the federative governments to the Government of the Reich. A Governor [Statthalter] was appointed for each of the larger federative states, such as Bavaria and Saxony, and the smaller federative states were divided into groups, a Governor being placed over each group. These Governors took over a number of duties formerly carried on by the federative governments. As representatives of the Führer, the Governors have to see that the work of the federative governments is directed towards consolidating the political unity of the Reich. One of the principal duties of the Governor is to appoint and dismiss prime ministers and other ministers of the federative governments. He draws up and promulgates the laws for his respective federative state. He appoints civil servants and may dismiss those not appointed by the Reich. The Act of January 30, 1934, transferred the last remnants of federative sovereignty to the Reich. In virtue of this measure the governments of the federative states became mere channels of Reich administration. Legislation in the federative states requires the approval of the competent Reich Minister. The administration of justice has been taken over directly by the Reich. But in spite of this centralization of all power in the hands of the Reich Government the position of a Governor is maintained in the Act of January 30, 1935. He is a link between the Reich and the federative authorities, and has been entrusted with some of the functions of the Reich Government so that, where necessary, special local conditions can be taken into consideration. In this way, notwithstanding a unification of the Reich, the traditional characters of the various branches of the German people will be maintained.

But the laws which have been promulgated up to now do not represent the final stage of constitutional development. They merely clear the way for further development. The formation of a new Constitution is to take place not from above, but from below, from the smallest cells in the community of the State, the Communes [towns and other local administrative units]. They were therefore the first to receive their Constitution, embodied in the Local Government Act of 1935. But this Act is not only of interest for the political life of the Communes. In many respects it is an attempt to try out on a small scale things which may eventually be of importance for the Constitution of the State. The Local Community Act is thus one of the foundations of the National Socialist State, and on the ground prepared by it the new structure of the Reich will be raised. The provisions contained in the Local Community Act are derived from old and valuable German ideas of law. Its most important part was advocated by Baron von Stein, for the aim is to give the Communes a great measure of independence so that they can contribute to the fullest extent to the good of the whole nation. The form which was chosen for the realization of this purpose represents one of the first examples of the National Socialist idea of the Folk Community as applied to the administration. The Local Community Act does not therefore look upon the Commune as merely a technical and economic administrative unit, but regards it as a community formed according to the special conditions of the neighbourhood. The law encourages a sturdy independence in each district so that each citizen may, through his work in the narrower community of the Commune, cooperate sensibly and with a full sense of responsibility in the work of the larger community of the nation. He is therefore no longer a mere number among many millions, but has his special function in political life. For this reason the Commune is not regarded simply as a passive organ for carrying out the commands of the State, but within the limited framework of its district bears the responsibility for fulfilling those tasks which concern the National community. The nature of German local government can be summarized under the following three headings:

One: In principle the Commune has to carry out its own tasks on its own responsibility. State supervision is limited to ensuring that the administration is according to the laws and in harmony with the general policy of the State. But this supervision cannot lead to the State taking over the organs of administration when it disagrees with the measures adopted by a Commune. The Supervisory Board can only prevent the putting into force of decrees which run counter to the political aims of the Reich government: it cannot compel the local authority to carry out any particular measures. The Commune is left to solve its own problems in its own way. It is thus made sure that the State supervision will in no way hamper the initiative and enterprise of the local authorities. It must be left to the Commune to correct any mistakes which are made. In this way every member of the Commune is trained in political sound thinking.

Two: In the person of the Mayor the Commune possesses its own particular organ for the forming of decisions. Neither he nor the Aldermen are appointed by the State. The Mayor is appointed by the Commune itself, and the Aldermen by the Deputies of the Party. The Local Community Act stipulates that those citizens are to be made Aldermen whose professions are representative of the Commune and its special problems. This means that only those who are in close touch with the life of the Commune and feel themselves therefore naturally responsible for its welfare are qualified to be Councillors.

Three: The citizen of the Commune is called upon to play a part in the making of decisions and to cooperate in the administration. The new Act is not concerned to ensure that every citizen should once a year, by means of a secret vote, symbolically assert his responsibility for the local administration: it is concerned to bring about the actual collaboration of each citizen and to ensure that each member of the community shall bear his actual share of responsibility. The maintenance of certain technical forms is no guarantee that real self-government exists. The latter is guaranteed only when each citizen not merely has the right, but also the duty to cooperate in the administration. There are many honorary workers, and the Local Community Act requires that no one should refuse an honorary position. The extent to which this honorary collaboration has been introduced is shown by the following: ­of the 51,311 Communes in Germany 96.03% are ruled over by Mayors whose posts are honorary. Out of a total 138,895 Aldermen 99.42% are honorary. There are in addition 291,234 Councillors and 305,248 Assistant Councillors; so that 777,973 citizens hold honorary positions whilst only 2,770 devote themselves to local government work as their chief profession.

Like the State, the Commune is built up on the principle of leadership. This principle does not merely mean that one person has the right to lead, it implies also that this leader is the representative embodiment of the community. The position of leader implies responsibility for the community as well as authority in the community based on the work done for it. The Mayor of the Commune must not be content to administer the Commune according to the law and to increase its economic efficiency. He must not look upon the Commune merely as an economic unit, but must always bear in mind that it is made up of individual men and women who are his fellow-countrymen. He must therefore always seek their collaboration and not retire into his office to lead there a secluded existence. The Local Government Act presupposes a living contact between the Mayor and his Commune. Where such relations do not already exist the Act opens the way for their introduction. This is the basic element in the whole Act, and the life of the Commune is founded on it. The special work to be done in each Commune depends on local conditions, canal construction e.g., which goes beyond the limits of any individual Commune is undertaken by associations of Communes. Cultural policy presents a wide sphere of activity for the Commune. The encouragement of cultural activity is especially important for the Commune, because in local government it is easier than in State policy to establish contact with the individual citizen. The community feeling which grows from people living in close proximity is a good basis for cultural work. In the economic sphere the activity of the Commune is restricted by the fact that it may not enter into competition with the economic activity of its members. The community can only undertake work which individual initiative has failed to accomplish. The Commune is not on that account bound to confine itself to the provision of water and electricity. It can also devote itself to other tasks which are of service to the community. But commercial undertakings must not be carried on merely for their own sake and for the sake of the profit they may yield.

Since the number of towns with over 10,000 inhabitants has grown considerably, we find a professional bureaucracy side by side with the honorary workers. The ordered administration of these towns demands a high degree of legal knowledge such as the honorary worker cannot always be assumed to possess. But these professional officials too are subject to the Mayor. They act only as the auxiliaries of local government. This legal administration is not therefore in any sort of opposition to the political administration, but is rather an integral part of it. In every Commune a Deputy of the Party is appointed, and this Deputy has to exercise his influence in such a way as to ensure, in accordance with the unity of Party and State, that the work of local government is in line with the general policy of the Reich. He must not interfere in matters of everyday administration. But even in cases where the Mayor is bound to act in collaboration with the Party Deputy the former is still held personally responsible for decisions suggested to him by the Deputy. If a measure taken by the Mayor is vetoed by the Party Deputy, and if the Mayor nevertheless still holds such a measure to be necessary, he must lay the matter before the higher departments of the State administration for their verdict. As far as finance is concerned the powers of local authorities are restricted. The extraordinarily widespread indebtedness of the period before 1933 made it necessary to strengthen the supervisory powers of the State. But the Act concerning Taxes on Real Estate and Commercial Transactions, of December 1, 1936, has already increased the financial independence of the Communes to a considerable extent. A further easing of the restrictions is planned for the future. The German conception of self-government does not regard the financial part as the decisive one. The essential is the development of community life, the inculcation of sound political ideas and a sense of political responsibility. The Local Government Act had laid down very strict provision to ensure that the economic policy of the Communes would be carried on in an orderly and sane manner. The Local Community Act also gave the Commune the right to make its own laws. The Commune may formulate and enact a special Constitution for itself, in accordance with the principles laid down in the Act, and this Constitution does not require the approval of the Supervisory Authority in so far as it does not affect the position of the Commune within the framework of the State.

Apart from the Local Community Act two further aspects of life within the State have been given their final form: By the Act of May 21, 1935, military service was declared a service of honour to the German People. The Army, Navy and Air Force are the only bodies entitled to bear weapons for the State, and they form a training school for soldierly qualities. Further, by the Act of June 26, 1935, general compulsory Labour Service was introduced. This institution plays a vital part in the life of the people as moulded by National Socialist ideas. Its purpose is to imbue every young German with a proper respect for manual work and with the right attitude to labour.


In no field of German law was the desire for reform and for a revision of the existing code so strong as in the field of criminal law. As far back as 1900 the Congress of German Jurists had stated that the reform of the criminal code was one of the most urgent tasks which legislators had to fulfil. From 1909 to 1927 no less than five drafts were published; but the work remained nevertheless uncompleted. This continual discussion of reform and search for a solution led to a regrettable weakening in the position of the judicature [judiciary] and made the combatting of crime more difficult. For this reason we were compelled to direct our attention first of all to the reform of the criminal code which, more than any other part of the law, expresses the political attitude of the nation. In Autumn 1933 the Reich Minister of justice, acting on behalf of the Führer, appointed a Commission for the drawing up of a criminal code; and this commission, after three years’ work, completed a draft which has now been presented to the Reich Government for its consideration and approval. The draft itself has indeed not yet been made known in all its details, but the reports published about it have attracted considerable attention. Detailed opinions have been expressed on it, so that the underlying ideas are now generally known. The public discussion of the plans in the draft has done much to clarify people’s ideas on the subject, so that the ground has been well prepared for the reception of the new law.

The plans of reform have already been anticipated by two Acts the consideration of which will enable us to get an idea of the present position of criminal law. Both are quite at variance with the principles, on which criminal laws have been based hitherto. The latter sought not only to protect society, but also to protect the criminal against the arbitrary actions of society. The two new laws seek simply to protect society against every sort of criminal attack. The task of the criminal code must not be to safeguard the lawbreakers but only to contribute towards the preservation and safeguarding of the people and to combat those asocial elements which seek either to avoid their duties towards the community as a whole, or to offend against the interests of the people (Hitler, January 30, 1937). Above persons and things stands the community of the people, and any breach of loyalty is a legal offence. The interpretation of the statutes according to the mere letter of the law had therefore to be abolished. The Supplementary Law of June 28, 1935, lays down that a punishment may be inflicted not only when the law prescribes it, but also when a sound sense of justice requires punishment for the act committed, and when the fundamental idea underlying a paragraph of the criminal code is applicable to such an act. Hitherto criminal law had compelled the judge to keep closely to the letter of the law. He had to do this because apart from the existing statutes no law was recognized. A judgment, therefore, which was not based on a strict interpretation of the words of a law necessarily appeared arbitrary. If, like National Socialism, one does not limit the law to the written statutes, one must admit that there may be cases not specified in the statute which are in effect just as criminal as acts enumerated therein and therefore ought to be punished.

The Supplementary Act of June 28, 1935, does not state that judgment should be based on the subjective feeling of the judge. It requires the latter to take account of the people’s sense of justice and then to decide according to an objective standard-the root principles of the particular paragraph of the criminal code-whether actions similar to those punishable in the law have been committed. Only if such is the case he may inflict punishment, and this punishment must be such as is prescribed by the law. The judge is thus bound by the law; for every law represents a political decision of the Country’s leaders, the judge having therefore only that amount of freedom which the law specifically allows. The law does not regard the people’s sense of justice as being merely any particular view of law held by the masses, but rather as the sound and dispassionate judgment of the average citizen. The judge must therefore in future base his judgments on the law of the German People.

With this supplementary law the well-known principle that only those crimes can be punished which are exactly described in the law (nullum crimen sine lege) has been abandoned. This principle has been described as one of the foundations of criminal law in all States with European civilization, and for this reason it was also included in the Weimar Constitution. The study of comparative law reveals, however, that this view is incorrect. By “lege” [law] we understand only statutory law and not judicial decisions and prescriptive law, however generally recognized the latter may be. In Great Britain most of the criminal law has been revised and regulated by statutes. But homicide is still subject to Common Law. However strictly statutory law may be interpreted the principle “nullum crimen sine lege” cannot be maintained here. Apart from this the English Statutes, through the variety of their language and the rules of interpretation contained in them, give the judge an amount of freedom quite unknown in the German courts. But prescriptive law exists outside the United Kingdom, as for instance in three Swiss Cantons. In Denmark the criminal code goes so far as to admit the application of the law to cases analogous to those specified therein. In Norway, Sweden, and Finland this manner of interpretation is indeed not explicitly permitted by the law, but in practice the analogy principle is applied in many important cases. It must, however, be admitted that the unrestricted use of analogy would open the way to all sorts of interpretation, so the judges themselves might finally evolve a law which would be remote from the life of the people and opposed to that popular sense of justice which should be the source of all unwritten law. For this reason German law provides for a combination of root principles contained in the written law and the popular sense of justice, so that these two factors may correct each other. A number of the Federal States of [the USA in] North America have also included in their Criminal Codes the provision that the application of the law must not be restricted to a literal interpretation, but must take account of the basic ideas of the law. The Criminal Code of the State of New York contains, in Article 675, the provision that anyone who commits acts against the person or property of another, who disturbs the peace or the public health, or offends against decency, may be punished, although the act be not included in the written catalogue of punishable acts. The claim that the administration of public law in all civilized states demands strict interpretation of the law and forbids analogy cannot be maintained. Even in those countries where this rule is to be found a law may be so loosely drafted or a crime so widely defined that in practice the judge is given complete freedom to decide as to what acts the law applies. Thus when the Supreme Court of Switzerland asserts that a person can only be prosecuted if he infringes some law there is no doubt that what is meant is that no other punishment may be inflicted but what is prescribed in the law. But this principle does not mean that those who draw up a law are compelled to give a detailed list of all offences which might be punishable under that law. They are, on the contrary, at liberty to substitute technical names for groups of crimes or to use some general conception of crime. Thus in the application of a statutory law the conception of larceny may be interpreted by the judge according to his own views of law. This practice too is provided for in the Supplementary Law of June 28, 1935. But it has to be stated that the departure from the principle nullum crimen sine lege, does not mean abandonment of nulla poena sine lege. Only such kinds of punishments can be inflicted which are known to the code.

The purpose of criminal law is to defend the community against all that may endanger it and therefore the Supplementary Law of November 24, 1933, contains provisions to combat habitual crime, and measures to safeguard the public. Formerly the criminal had to be released after he had served his sentence, even when it could be foreseen that his asocial disposition would lead him to abuse his liberty by committing further acts against the social order. How often did the unhappy mother of murdered children or violated girls ask the Court if it was really necessary to set the criminal free again to attack unfortunate creatures and inflict serious injury on the community. But this law enables the judge to sentence dangerous habitual criminals to a more severe punishment than is prescribed for normal cases. The extent to which the punishment may be increased is stated in the Supplementary Law itself. A dangerous habitual criminal is a person who repeatedly — generally speaking, three times — commits an offence, and who shows from the general circumstances of the cases, that he not only habitually commits crimes but that he is, for the future as well as the present, a danger to society. These provisions therefore refer only to serious crimes, and not to such misconduct as habitual begging etc. Apart from increasing the punishment, the law prescribes preventive detention as a final means of protecting the public. This is not considered a penal measures. The crime itself is punished by imprisonment, but if that is not sufficient to protect the community for the future the criminal is interned in order to keep him from doing further harm. This internment lasts until the criminal is no longer held to be a danger to society, and a periodic examination ensures that the term is not extended beyond what is necessary. A further protective measure is the castration of dangerous habitual sex criminals, a measure which exists also in certain North American [US] States and in Denmark. This is indeed a permanent and serious interference with the bodily integrity of the criminal, but it makes it possible to preserve him from a complete loss of freedom or long internment. By means of this operation the urge to commit sexual offences is at any rate so weakened that it no longer represents a source of danger. The Law also makes it possible to have a criminal transferred to a home for inebriates [alcoholics] or to a labour settlement, if there is a prospect of educative methods being successful in combatting the criminal tendency. In the same way the Law provides that, in cases where the Court is bound to acquit the accused on account of insanity, it may order the accused to be kept in an asylum or home.

The success of these measures for dealing with criminals is shown by the following figures: The year 1935 showed, in comparison to 1932, the following reduction in crime: Homicide 33.9%, robbery with violence 64.2%, arson 22.8%. (The reduction in the figures for larceny cannot be given as a basis for comparison since they have been affected by a number of amnesty laws.) Those who have had any experience of practical work in connection with the fight against crime can bear witness to the deterrent effect which these measures have on habitual criminals. The Supplementary Law of June 25, 1935, also contains a provision which, based on the idea of the national community, makes it obligatory on every individual citizen to render assistance in an emergency. Anyone who does not assist in cases of general emergency or accidents, although he was in a position to do so without endangering his own person, is liable to punishment.

Although these two supplementary laws have perhaps anticipated the most vital measures in the new Criminal Code, the latter will nevertheless contain so many innovations that we must give a short account of it here. The new code is above all a further step on the way towards the establishment of a pure principle of guilt. In doing so it takes account not only of the psychological connection between the criminal and his crime, but also ethical considerations. In future criminal law will hold that for guilt to be established it is necessary not only to demonstrate that the criminal knew what the results of a crime would be and intentionally agreed to them, or that the offence was brought about through a lack of reasonable care. It will be necessary to show also that the offender knew, or might have known, that he was doing wrong. A person may commit an act which has only just been made an offence by a newly promulgated law, or the circumstances may be so complicated that this may be a reason why he could not know he was doing wrong. It has always been considered unfair that such a person should be punished merely because he was [not?] conscious of what he was doing at the time of the offence. Thus an old woman of German nationality who moved from Switzerland in order to settle down in Germany and knew nothing of the foreign exchange regulations was condemned for not having registered a small foreign account, although there was no doubt as to her ignorance of the legal regulations. Since the jurisprudence of the future will regard crime not merely as an offence against the explicit provisions of the law, but also as an attack on the community, as an act directed against the life of the nation, it will be necessary to take into account whether an offender himself recognized, or could have recognized, this aspect of his offence. Judges will indeed have to investigate very carefully the offender’s claim that he was unconscious of having done wrong, and the claim will certainly not be allowed if it refers to acts which do not accord with the fundamental views of the nation on right or wrong. The claim that a criminal did not know that stealing and murder are forbidden will obviously not be entertained, but in the above mentioned case of the old lady the accused would be acquitted, which would only be in harmony with sound ideas of justice. The demand that the punishment of an offender requires not only that the latter knew what he was doing, but also that he knew he was doing wrong, represents an important departure from the doctrine of guilt as incorporated in the criminal law of all European States. It means in fact that in criminal law justice and ethics are no longer fundamentally separate. If we realize that the individual no longer exists apart from the community, and therefore can no longer have a distinct, and perhaps different ethical code, but is, as member of the community, the representative of its ethical views, then we must admit that this change in the conception of criminal guilt follows inevitably. Attempted crime will also be treated differently. According to the law existing hitherto, this was punished only in reference to serious crimes and then to a lesser degree than for the crime actually committed. An attempt is distinguished from a crime actually committed by the fact that the purpose of the crime has not been completely attained. Since the coming criminal law concentrates on the intention to commit a crime it must punish any attempt to do so and only admits a mitigation of penalty when the non- accomplishment of the crime can be shown to be due to a low intensity of will on the part of the criminal.

The second part of the draft, which describes the separate penal offences, has also been extended to an important degree. The grouping has been carried out according to the importance of the object of the criminal act. First and foremost comes the protection of the people against crimes of treason, then comes the protection of national resources, of the nation’s life (race and heredity, defensive power, labour power, national health), of the moral and spiritual ideals of the people (marriage and the family, morality and religious beliefs, respect for the dead, protection of animals), of commerce and national property, and further the maintenance of national institutions and order (leadership of the people, public order, justice) and the maintenance of honesty (offences against good faith, property, and criminal self-interest). In working out this new criminal law it was possible to draw on the results of decades of work done by learned jurists. But the fundamental provisions of former supplementary laws have also been incorporated in order to assure the uniformity of criminal law.

One of the most important parts of the new criminal code are the rules concerning penalties and the assessment of the penalties for each particular law. There has been no important change in the method of punishment. The future criminal law will also contain the death penalty, penal servitude and imprisonment. It provides, in addition, for fines, but makes these dependent on the financial circumstances of the individual, the daily income of the offender being taken as a basis for calculation. Penal arrest is abandoned. Imprisonment in a fortress as ‘custodia honesta’ is maintained. In laying down the separate penalties care has been taken in regard to punishments of extreme severity, such as the death penalty, to provide the alternative of penal servitude, so that the judge himself may have the possibility of commuting the death penalty in cases where the degree of culpability may not equal the objective wickedness of the crime. Above all the punishment inflicted in each individual case must depend on the actual guilt of the offender. In meting out punishment the judge must take into account the criminal intent, in cases of negligence the degree of carelessness and the indifference of the offender as regards the outcome of his offence, also the necessity of safeguarding the community, and the danger and injury caused by the offender, as well as his behaviour after the offence. Thus the law aims at imposing penalties which will correspond to each crime viewed as a whole, for only then can criminal law be an effective weapon for the protection of society. It is not intended to introduce the punishment of flogging, for the effects of this punishment in other countries have not been such as to recommend its use.

The recasting of criminal law will also lead to new rules for the trial of criminal cases. The great emphasis laid on the community in criminal law will imply an extensive participation of the lay element in the administration of justice. The preliminary proceedings, which aim at clearing up the facts of the crime, will be placed in the hands of the Public Prosecutor. In important points he will have to cooperate with a judge. In the main trial the judge, who independently administers justice in the name of the people, is entirely free from the influence of the public prosecutor, both as regards the conduct of the trial and the handling of the case. The establishment of special courts for individual groups of crime which are specially important and delicate, e.g. [for example] political offences, will be maintained as permanent institutions, since their utility has been proved. A special degree and special kind of expert knowledge is required in dealing with these crimes, so that they can only be entrusted to judges trained in this special sphere. But work on the rules for the conduct of trials has only just begun, so that it is not as yet possible to say anything final on this subject.


Since 1933 there has been an energetic development in all aspects of the law dealing with labour. Labour organization has also been reformed through the Organization of Labour Act (January 20, 1934). Connected with that measure is a revised Labour Courts Act, as well as an Act concerning the Introduction of the Work Book (February 26, 1936) which provides the authorities with the data necessary for a planned distribution of labour. Rules governing labour contracts have also been laid down. The Act for the Protection of Wages in Homework (June 8, 1933), and the Homework Law (March 23, 1934) the essential part of which protects the worker from a lowering of wages, but which also makes it possible to prohibit homework tending to endanger life, health, and morality, further, the Hours of Work Act (July 26, 1934), the Act concerning Hours of Work in Bakeries and Confectioner’s Shops (June 29, 1936). The eight-hour day is prescribed as a general rule. In concerns [businesses] dangerous to health the time of work must be reduced. In the sphere of labour protection we have regulations concerning work with compressed air (May 29, 1935), an Act regarding the Accommodation for Workers in the Building Trade (December 13, 1934), which provides for a healthy and adequate accommodation for workers (male and female) in coal mines, in roller and hammer works and in the glass industry (March 12, 1933). In addition to the reorganization of sickness, invalidity and accident insurance, social insurance as a whole has been reformed so as to ensure its efficient and economical working.

All these Acts can be easily fitted into the existing framework of this department of law, but merely to give their names does not tell us anything of the completely new attitude towards everything concerning labour law. The former labour law centered on the worker’s associations [labor unions] and recognized these organizations for class-conflict as statutory corporations, thus giving them a place in the life of the State. But such associations are now completely at variance with the ideas embodied in the Labour Organization Law. Labour organization has undergone a fundamental change. The National Socialist State has not sought to make a compromise between the National Socialist and the capitalist organization of industry and labour. In place of the opposition of Labour and Capital, of employer and employed, the Labour Organization Act [of Jan. 20, 1934] has set up the Works Community [Betriebsgemeinschaft], which exists to serve the whole people. “To serve the highest interests of the community of the people they are not employers and employed, but labour deputies of the people.” (Hitler at the Motor Exhibition, 1935). Work in every form is the fulfilment of a duty towards the community. For every German, work means the fulfilment of life’s purpose. Therewith the nonsensical idea that manual work is on an inferior plane is finally refuted. The skilled worker at the boring [drilling] machine is fulfilling a much more essential task than that of the clerk in the factory office, even though the latter may call himself a “brainworker”. The value of any work done within the framework of the Folk-Community depends of its necessity for the life of the nation. The meaning of social honour lies in the fulfilment of this duty and in respect for the worker. Honour is the basis of our national life and the most precious possession of our people. It must, by its very nature, be all inclusive. It must penetrate every sphere of national life and be its basic principle. Community and Honour are inseparably bound together. It is therefore the foundation of the Works Community.

Labour is not regarded as being merely the physical capacity to perform certain tasks. Labour is an activity that is of value to the community. Labour as a whole is national labour, and each individual worker is only a member of the working Folk Community, helping to accomplish the task which the people as a whole have to fulfil. The laws of national life also require labour as a means of selection and of stimulating spiritual and moral forces. Labour is thus a community­forming factor. We cannot therefore consider labour and the circumstances and conditions under which it is carried out, matters such as the worker’s safety, conditions of dismissal and holidays, working hours and wages, merely as subjects for private agreements which the community has to put up with, however harmful they may be. They must rather be regulated by the law which governs the life of the whole people, for they concern the whole community.

The work in each individual factory or business is therefore carried out for the common benefit of people and state, and its success or failure affects the fate of the whole nation. The position of the employer as leader of his business is subordinate to this task. His work in cooperation with the workers he employs is based not on mutual services rendered, but on the common work done for the nation. The employer’s position as leader does not therefore mean that he is master in his own house and can do what he likes. It means rather that he is responsible for what his firm does for the community. The employer is bound to his workers by the fact that they are all participating in the labour of the nation. The essence of this cooperation lies in social honour, which means performances of duty, and respect for every kind of work. To offend against this principle of honour is to infringe the order of things embodied in the Labour Organization Act.

The form given to the Works Community [Betriebsgemeinschaft] necessitates that it should be self-governing. The organ of this self-government is the Mutual Trust Council [Vertrauensrat], which consists of the leader of the firm and members elected by the workers. Its task is above all to assist in the drawing up of the works regulations, to see that suitable measures for protection against accidents are taken, and to strengthen mutual confidence.

The carrying out of this labour code is in the hands of the Labour Trustees [Treuhänder der Arbeit] who are appointed for each district. Their task is however not to use official means of compulsion to bring about the formation of Works Communities. A Community cannot be created by compulsion. The Labour Trustee must, by using his personal influence, by education and advice of a general and particular nature, ensure that State compulsion is in general unnecessary. The activity of the Labour Trustee up to now has shown that although they have used, when necessary, the powers given them under the Act, they have avoided any serious interference which might have led to the failure of their efforts.

The Labour Trustees are supported in their work by the German Labour Front [Deutsche Arbeitsfront], which is the community of all working Germans. It is a social self-governing corporation. As such it took over the former social institutions [labor unions] of the workers and has extended and perfected them by means of a mighty organization. It further helps its members by improving the conditions under which they live and assists them in the event of unforeseen misfortunes. Since the organization includes employers as well as workers it can exercise a considerable influence on working conditions in the individual firms and on the formation of Works Communities in accordance with the principles laid down by the Labour Trustees. If there is deliberate and malicious opposition to the orders of the Labour Trustee, the latter may appeal to the Courts of Social Honour. [Ehrengerichte]. Paragraph 36 of the Labour Organization Act gives the exhaustive list of actions which are punishable as offences against social honour. By establishing these courts the State has embarked on something entirely new. They have been entrusted with the task of elaborating through their own decisions a law of national labour. Misdemeanors enumerated in the Act are malicious exploitation of labour, offences against a person’s honour, malicious endangering of industrial peace, breaches of general decrees issued by the Labour Trustee, and betrayal of commercial secrets by the members of the Labour Councils. But it is assumed that all such actions proceed from an asocial attitude of mind. The extent and effects of these penal regulations will be best shown by means of a few practical examples.

The Courts of Honour [Ehrengerichte] have passed sentences on account of malicious exploitation of labour for the following actions: the inadequate payment of work in violation of wage agreements, retention of wages, non­payment for overtime, excessive work, bad conditions of board and lodging, refusal of holidays, and breaches of important regulations for the avoidance of accidents. There is also the case of an employer who did not allow the workers to do their jobs in peace and quiet, but was continually bothering them and urging them on with abusive language. An employer was condemned for an offence against honour because he refused to have the sick children of a worker taken to hospital in a neighbouring town in accordance with the doctor’s instructions; he said he wished to spare his horses. His action in this case was not an insult to honour within the meaning of the Criminal Code, but an offence against the honour due to every member of the working community. In connection with the disturbance of industrial peace the following offences have been dealt with: the provoking of labour disputes; demonstrations against the employer by misrepresentation; undermining of confidence in cooperation among the workers so as to disturb the proper working of the firm. In 1934, 64 actions were brought, in 1935 204, of which 164 were concluded by the end of the year.

The penalties which the Social Courts of Honour may impose are fines, reprimands and warnings. But they may also order removal of a worker from his place of work, or deprive an employer of his title of leader of the firm. In assessing the severity of the punishment, not merely the isolated action but the asocial attitude of the offender is to be considered. Of the 164 cases dealt with, eight ended in acquittal, in 25 cases fines of under 100 Marks were imposed, in 45 cases fines of between 100 and 499 Marks, in four cases fines of between 500 and 999 Marks, and in four cases a fine of over 1000 Marks. Further, 21 reprimands and 19 warnings were issued. There has been one sentence of removal from the place of work, and in nine cases the employer was deprived of his functions as leader of the firm.

If an offence is not only against social honour but against the community directly, the Labour Trustee can appeal to the ordinary courts, which may impose a fine or imprisonment.

In intimate union with the organisation of national work formed by the National Labour Act we find the planned distribution of labour throughout the whole country.


In no sphere of law have such fundamental changes been made as in that regarding agriculture. Formerly part of the civil code had been devoted to this special department of national life. The changes which have taken place here are even more comprehensive and far-reaching than those brought about by the Labour Organization Act. They aim at the reorganization and preservation of the farming class as one of the chief sources of national strength, and to do this a new organization, the Reich Agricultural Estate[Reichsnährstand], has been founded. With the same end in view, agricultural indebtedness has been generally reduced, and the farms are protected against distraint [seizure of property as security or indemnity for a debt]; further, a marketing system has been set up which assures agriculture a market for its products at a reasonable price and at the same time is a guarantee that the German people will be able to live from the products of their own soil. The organizational and economic regulations are very extensive. They have in many cases taken over the functions exercised formerly by private institutions for the fixing of prices. But this material aspect too is subordinate to the national aim of maintaining and developing a prosperous peasantry. This aim is of decisive importance for the future of the nation. The farmer linked up with the soil cultivated by him is the never-failing source of national strength.

The Heredity Farms Act [Reichserbhofgesetz of Sept. 29, 1933] is the keystone for the whole law regarding the farming class. It is the foundation of all legal measures in this portion of the German Statutes. It proceeds from the idea that the farmer’s family is linked up with the soil through their work. The law takes the farm as a living cell in the folk organism. The Heredity Farms Law does not legislate for the soil alone but for all that lives from it and grows on it too. It takes fields, farm homesteads and cattle as a natural unit in the centre of which stands the farmer himself. This union is regarded as a permanent one. Therefore the farm shall remain to the descendants or relatives as an inheritance in the hands of free German peasants. For this reason the Act makes it impossible to change the normal inheritance in a will. In general the eldest son inherits the farm. Female issue [daughters] inherit only when there is no male issue possessing the necessary qualification for taking over the farm. The economic position of the farm is secured by a prohibition against mortgages and sales. A farm can only be regarded as an hereditary farm when it is capable of supporting a family, and cannot be larger than 300 acres. In this way the measure furnishes a guarantee for the future, that as large a number as possible of medium and small farms shall be spread over the whole country. Independent Courts, called Heredity Farm Courts, ensure that these measures are carried out.

German agriculture has been further reorganized by a system of land settlement. Planned settlement on the land serves above all to increase the density of population in the more thinly populated parts of Germany. It helps to strengthen the attachment of the people to the soil tilled by them, and it ensures that this soil shall yield sufficient food by reclaiming land from unfertile areas or by dividing up indebted estates not intensively cultivated and building new farms and villages on them. Each farm must have enough land attached to it to provide a livelihood for a family with several children. Variety in the size of farms is to be aimed at, and uniformity is to be strictly avoided. The most stable unit is the farm which can be run by the farmer and his family, and this farm is therefore specially favoured. But provision is also made for farm labourers since they are needed by the larger farms. And in accordance with local conditions artisans and institutions for common use (cooperative creameries for example) must also be provided.

But in order to put agricultural estates on a sound economic basis it was necessary to regulate indebtedness. The Act of June 1, 1933, makes it possible to reduce debts to a level in accordance with safety and to ensure their repayment from the yield without endangering the farmer’s livelihood. There are two ways of doing this. On the one hand there is a procedure for reducing debts by which the creditor voluntarily grants a remission, making it possible to draw up a plan for paying off what is owed. On the other hand if a reduction of debts is necessary and the creditors are not willing to grant remissions, there is a procedure for compulsory adjustment. The debt regulation aims at freeing the owners of farms, woods and market gardens, who need relief from their debts to such an extent that, after paying for the upkeep of their families, they may pay off their debts according to the adjustment plan from the yield of their land. The plan for the abolition of debt is supplemented by protection from distraint for agriculture, so as to prevent property being confiscated and things beings auctioned which are necessary for the running of the farm.

The organization of the Reich Agricultural Estate [Reichsnährstand] is based upon the idea of self-government by corporation. The basic Act was promulgated on September 13, 1933, and a large number of supplementary decrees have ensured its proper application. Its aim is to bring together all the citizens of Germany who can be considered as belonging to one unit on account of their professional activity as farmers, as members of agricultural associations, as wholesale or retail dealers in agricultural products, as owners of land which can be used for agriculture, or as engaged in exploiting agricultural products. The Reich Agricultural Estate has been given the task of training its members to a full sense of their responsibility towards the people and to become the solid foundation on which the nation can grow and maintain itself. It watches over professional honour which here too is the basic element of the community. It also has to care for its members from a social and cultural point of view. Since the Decree of December 8, 1933, the Reich Agricultural Estate is directed by the Reich Farm Leader [Reichsbauernführer] who has at his disposal an administrative staff. In all important questions he is advised by the Reich Farm Council. The Reich Agricultural Estate is divided into Regional Associations, District Associations and Local Associations, so that in spite of the central organization, attention is paid to local conditions. Self-administration is carried out through these bodies, every member of which serves in an honorary capacity.

As a part of this professional organization the Reich Agricultural Estate is entrusted with the carrying out of the marketing scheme, the object of which is to guarantee the production of vital commodities, and on the other hand to protect the farmer from uncertainty as to whether he will be able to sell his produce. The marketing scheme provides a permanent market and at the same time ensures that the farms are properly and economically run. It regulates according to their nature and extent the utilization of agricultural products. These measures are not earned out exactly as in a planned economy in which orders and prohibitions tell the individual precisely what he is to do and what not to do. The method is rather to bring home to each single individual what the goal to be aimed at is, and to educate the rising generation to appreciate the tasks which have to be accomplished. Thus private initiative is in no way excluded.

* Note 1
The expression “federative states” is used several times throughout this article and much of the recent constitutional reform affects the position of these states. As the average outsider has been accustomed to look on Germany as a political unit, it may be well to explain that before the [world] War [of 1914- 1918] Germany was a Confederate League bearing the name: German Empire [Deutsches Reich], under the hereditary presidency of the King of Prussia, who bore the title: “German Emperor”. In 1918 the kings and princes of the various federative states abdicated; but the Weimar Constitution retained the principal federative states[Länder] in the form of republics, with their independent government and parliaments. These were: Prussia, Bavaria, Saxony, Württemberg, and the minor states: Baden, Thuringia, Hessen, Mecklenburg, Oldenburg, Brunswick, Anhalt, Lippe, Schaumburg-Lippe. In addition to these there were Free Hanse [Hanseatic] Cities of Lübeck, Bremen and Hamburg.

Source: German Law and Legislation, by Erich Schinnerer. Published by the Terramare Office, Berlin, 1938. (This is one of a series of English-language “Terramare” booklets.)

About the Author

Erich Schinnerer (1908-1996) was a prominent Austrian/ German jurist who became a globally recognized specialist of international commercial and criminal law. He graduated in law in Vienna in 1932. After training work and a period of study in London, he qualified as a university lecturer in Berlin in 1935, and then taught at several German universities. He served as a professor at the Prague University, 1940- 1943. He then served in the German military. He was a corporate lawyer for the Creditanstalt, 1950-1974. From 1962 to 1980 he worked as a professor at the Vienna University of World Trade, and as a mediator in international legal disputes. He was also a specialist with the United Nations Commission of International Trade Law.

Among his published worked, Schinnerer was author of Schutz von Volk und Staat im engl. Recht (1935);Wirkungskreis und Organisation der Staatsanwaltschaften (1938); and, Bankverträge (in three volumes, 1957-1959).

For Further Reading:
Wilhelm Bauer, German Economic Policy (Berlin: Terramare, 1939)


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