The Horrific Truth of Folklore in Nazi Germany

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Horror. It’s the balm that helps to relieve the chronically stressed—but we often forget exactly where the concept of horror began. Horror stories are spun from the fabric of the past, present, and future just like all other literary genres. The Holocaust is one such example of historical horror. The Jewish lottery of birth was arguably the greatest cause for fear within this period in history. Antisemitism and the “Big Lie,” that ran rampant within Nazi Germany is where real-life horror began within the twentieth century.

The Holocaust is what most people think of when the topic of World War II arises. That’s not surprising, since most of the war effort focused on ending Hitler’s atrocities and freeing survivors of concentration camps. By contrast, the political environment through which Nazi ideology was spread is not considered as often. Now you may be wondering, what does Word War II, Nazi Propaganda, and folklore have to do with horror? Well, read on friends.

The Horror of Hate Spun from Propaganda

The Nazi Party established Ministry for Propaganda and Public Enlightenment in March of 1933; Joseph Goebbels was then appointed as Minister of Propaganda and he began to execute Hitler’s vision shortly thereafter. German culture was reshaped through the rewriting of folklore and films; one such film, Jud Süss (1940) was rewritten from the British film made in (1934). The original Jud Süss was adapted from the historical novel of the same name. The original story tells of a Jewish man in the 1700s who helped his people by rising to power; inevitably, his enemies destroyed him. Unlike the propaganda film, the original message was pro-acceptance, with narrative on how meaningless racial distinctions actually are.

The British adaptation is of course more true to the original text than the following Nazi propaganda film, wherein Süss is portrayed as a monstrous villain who ends up sexually assaulting a young Aryan woman while torturing her fiance. The original script, which was revised by Goebbels to, “serve the politics of the state,” brought to life the most notorious and vile anti-Semitic film of the entire regime. As a representative of the most foul anti-Semitic propaganda, the German film Jud Süss has been censored from the general public since 1945, only being made available to scholars and historians.

Censorship and the Removal of External Influence

When reshaping the entire body of a culture’s literature, it makes sense to start with the foundation of a culture’s sense of self—that meant starting with the folk tales, the stories that German peasants most closely identified with. The ensuing power struggle came well before the beginning of the attempted extermination of the Jewish people. The National Socialist (Nazi) Party’s recognition of German Folklore as an “excellent means to educate young and old in the spirit of the new Weltanschauung,” that led to the changing of history. The Weltanschauung, or worldview and philosophical view of life, left no room for new culture or ideals that might challenge the progression of a “pure” master race. The new censorship policy affected “every author, artist, composer, publisher, bookseller, librarian, researcher, and teacher, as well as the general public.” New values and policies would obligate them to uphold these devastating principles (Kamenetsky 1977:168).

The National Socialist German Student’s’ Association which gathered together amongst German University students were some of Goebbels’s’ first allies in this censorship program, beginning in the early Nazi movement of the late 1920s. Middle-class, secular student youths were deeply anti-Semitic and ultra-nationalistic, and after the First World War, they became intensely vocal. Their opposition to the Weimar Republic drove them directly into the National Socialist Party, which provided them a safe community of like-minded politically discontent and hostile peers. On April 6, 1933, the Nazi German Student Association’s Office for Press and Propaganda asserted that they would be taking, “action against the un-German Spirit.” Thus, the Weltanschauung brought, “seemingly spontaneous book-burning ceremonies,” to the public in the early 1930s, as well as, “radical cleansing,” throughout all of the country’s libraries of, “undesirable and so-called ‘decadent’ literature,” (Kamenetsky 1977:168).

The Book Burning at The Bebelplatz in Berlin, Germany (May 10, 1933)
The Book Burning at The Bebelplatz in Berlin, Germany (May 10, 1933)

The Book Burning at the Bebelplats

May 10, 1933, sadly marks the most famous book burning in history. In order to have German society mirror Nazi ideologies, they needed to get rid of any “un-German” intellectual influence. Goebbels attempted to instill those influences within the artistic community and culture. Thus the purge of all cultural organizations whether Jewish or otherwise foreign began.

The Voice of the Peasant

During this time of extreme propaganda, there were new editions of Grimm’s Kinder und Hausmärchen printed, and upon their release, they re-emphasized the importance of a return to the ancient cultures and life of the peasant. It is also said that this endorsed the idea of the peasant being the, “pillar of the state,” and Hitler’s public aversion to decadent city lifestyles, despite his private indulgence in such frivolities he wanted to deny the German people as a means of control. Grimm’s tale of Hansel and Gretel comes to mind when considering this conflicting stance—as a tale where a family is stricken with famine, so much so that the evil stepmother is able to coerce the father into leaving their two children in the woods on their own to starve before being able to find their way back home.

The tenacity of these peasant youths is an image that would have been welcome in Hitler’s Germany, one where they overcome the evil witch, which could have been easily replaced with the image of an “evil Jew,” who was there to consume them, albeit not literally. Hitler was even quoted in 1933 saying, “we know from history that our Volk can exist without cities, yet it is impossible to conceive that it could exist without the peasant!” (Kamenetsky 1977:169)

Upon reflection of this kind of statement, as well as the transformation of, “the innocent folktale … into an ideological weapon,” it is clear that, while Hitler’s assertion of the importance of the peasant, he truly intended to drive most of the German people into poverty while the Nazi Party reaped the benefits. Furthermore, he aimed to brainwash his people, starting with the youngest generation through the tales they would be told in their childhood. “A closer examination of the National Socialist guidelines for educators, librarians, and youth leaders, throws light upon the folktale’s role and function in the Party’s indoctrination program for children and young people.” (Kamenetsky 1977:170)

Rewriting an Entire Culture’s Folklore

Re-education was conducted under the guise of bringing the collective mind of the country and to the nostalgic version of their nation’s past. It was a presumed appeal to the best of times, that is to say Hitler’s idealized version of the best of times. Kamenetsky further states that the purity of German Folklore was of utmost importance to the Aryan agenda and that they made tremendous efforts to isolate and aggrandize traditional German Folklore. As a result, it was the Ministry’s attempt to keep these stories from being muddled and decayed by international influence which meant it, “needed a thorough cleansing process to restore it to its original form and meaning,” (Kamenetsky 1977:172). Professor Strobel, a notable figure in Nazi re-education, made an emphasis on removing any “alien,” elements out and can be quoted as having written the following in 1937:

“The aim of folklore is and remains to give an unfalsified representation of that which is true to the Volk. However, a precondition for such a representation is an understanding of the Weltanschauung which is based upon the principle of the blood and on the right faith in distinguishing that which belongs to our race from that which is alien to it.”

Kamenetsky, 1972:226

Strobel believed it was the folklorist’s responsibility to remove any of these foreign elements that somehow sneaked their way into Nordic-Germanic myths, customs, and rituals in order to propagate folklore that would have been as “purely as possible related to ‘the ancestors,’” (Kamenetsky 1972:226). In this respect, not only did the Reich manipulate folklore to suit their needs, but in effect, they also manipulated history to reflect their own Aryan agendas and policies. Truly, they needed to instigate an image of instability for mixed folklore if they didn’t want anything to taint the otherwise noble and superior race they wished to establish. “If we want to walk safely into the future … then [we] will have to walk upon the firm soil of our folklore,” (Kamenetsky 1972:223).

It is true too, however, that the history of Germany was rife with anti-Semitism even before the beginnings of World War II. Martin Luther’s essay, “Von den Juden und ihren Lügen,” is one of the earliest anti-Semitic sentiments in literature, which dates back to the mid-1500s. This essay featured quotes such as, “into the fire, into the fire with the synagogues! Into the stables with the Jews! … let one drive all … Jews to hard labor … No indulgence, no sympathy for the Jews!” So, as you can see anti-Semitism being propagated through folklore was hardly the first instance of literary hatred for the Jewish people and it’s far from the last, but it was possibly the most damaging of all.

And if that’s not truly horrific, then I don’t know what is.

Works Cited

“Big lie.” Brewer’s Dictionary of Modern Phrase and Fable, edited by Adrian Room, and Ebenezer Cobham Brewer, Cassell, 2nd edition, 2009. Credo Reference. Accessed 15 Nov. 2020.

“Fortress Europe.” Brewer’s Dictionary of Modern Phrase and Fable, edited by Adrian Room, and Ebenezer Cobham Brewer, Cassell, 2nd edition, 2009. Credo Reference, http://login.proxy.library.uaf.edu/login?url=https://search.credoreference.com/content/entry/brewermod/fortress_europe/0?institutionId=5478. Accessed 15 Nov. 2020.

“Jew Suss.” Brewer’s Dictionary of Modern Phrase and Fable, edited by Adrian Room, and Ebenezer Cobham Brewer, Cassell, 2nd edition, 2009. Credo Reference, http://login.proxy.library.uaf.edu/login?url=https://search.credoreference.com/content/entry/brewermod/jew_suss/0?institutionId=5478. Accessed 15 Nov. 2020.

Kamenetsky, Christa. “Folktale and Ideology in the Third Reich.” The Journal of American Folklore, vol. 90, no. 356, Apr. 1977, pp. 168–178., DOI:10.2307/539697.

Kamenetsky, Christa. “Folklore as a Political Tool in Nazi Germany.” The Journal of American Folklore, vol. 85, no. 337, July 1972, pp. 221–235., DOI:10.2307/539497.

Mieder, Wolfgang. “Proverbs in Nazi Germany: The Promulgation of Anti-Semitism and Stereotypes Through Folklore.” The Journal of American Folklore, vol. 95, no. 378, Oct. 1982, pp. 435–464., DOI:10.2307/540750.

“Nuremberg Rally.” Brewer’s Dictionary of Modern Phrase and Fable, edited by Adrian Room, and Ebenezer Cobham Brewer, Cassell, 2nd edition, 2009. Credo Reference, http://login.proxy.library.uaf.edu/login?url=https://search.credoreference.com/content/entry/brewermod/nuremberg_rally/0?institutionId=5478. Accessed 15 Nov. 2020

Book Burning. (n.d.). Retrieved January 04, 2021, from https://encyclopedia.ushmm.org/content/en/article/book-burning. Accessed 3 Jan. 2021

The Horror and Occult of Russia’s Anti-Christ, Rasputin

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Grigori Efimovich Rasputin was born in 1969 into a peasant family who survived by farming and the courier service that his father provided. Since there was less opportunity for education for those living in poverty, it is believed that Grigori was illiterate until he was older. During his youth, he was a petty criminal but had a revelation during his late twenties when he was motivated to go on a spiritual pilgrimage. It was at this point that he spent several months at St. Nicholas Monastery which was several hundred miles from his home. Upon his return, he was apparently a changed man and wandered for years as a Strannik or, “holy wanderer,” with a small group of loyal followers.

His Return as a Holy-Man

Ecstatic Ritual of Khylysts by Radeniye
Ecstatic Ritual of Khylysts by Radeniye

Once he returned home he created a church in the basement of his family’s basement; something that would later be considered the beginning of his religious blasphemy. It is believed that Rasputin had actually created a church in the name of the fringe sect of the Russian Orthodox Church by the name of Khlysty. The root of the word Khlysty, khlyst translates to the Russian, “whip”–the followers of Khlysty didn’t worship God or the Holy Spirit through the conventional means, by attending church or studying scripture, instead they believed they could communicate directly with their higher power.

Sinning to Be Rid of Sin

These ritualistic gatherings entailed Rasputin’s acolytes gathering in his would-be church to sing strange hymns and take part in orgies and various other sexual acts. Practicing self-flagellation and these orgies were designed to help believers attain grace by performing sinful acts, a belief that a willful practice of sin within ritual performance was ridding them of their sin altogether.

It was said that there would be one man and one woman designated to be physical representations of Christ and the Mother of God. Of course, these practices were never endorsed by church officials and his group of Khylysts were oftentimes persecuted by the mainstream Russian Orthodoxy. While this wasn’t an extremely long-lived part of his pursuit of spiritual enlightenment, he would continue the acts later in life, even after being accused by many women of assault and even rape.

Rasputin’s Infamy

This holy man’s charisma and influence are what led to his infamy in the early 1900s and he became one of the most well-known monks within monastic circles as a mystic with enormous power. He gained influence over the royal family in 1905, after having journeyed to St. Petersburg and befriended the Russian aristocracy, then cemented his status as a spiritual guide, healer, and eventually the political advisor to Nicholas II and the Czarina, Alexandra.

Rasputin was officially endeared to Alexandra and immediately caused them to form a significant bond, was his ability to heal her sick son, Alexei. Diagnosed with hemophilia, the inability to clot after an injury that drew blood, which was an incurable disease at the time. Rasputin, having the reputation of a healer was called to help heal Alexei after an internal hemorrhage would have meant his inevitable death. Two days after Rasputin’s faith healing, Alexei somehow made a full recovery which caused Alexandra to place her full trust in this strange, mysterious holy-man.

Being Seen For What He Was

Those who were outside of the immediate royal family could see his malignant hold over the Czar and Czarina and believed he would be the downfall of the Romanov family. These Russian court members referred to him as the Mad Monk and believed he was an immoral man who sought only to meddle in the affairs of royalty. This distrust spurred them to have him surveilled regularly, which revealed to them his true nature; they even created detailed records that took account of the many prostitutes he engaged with, as well as his lust over money and alcohol–they were of course published and circulated in newspapers which caused the people of Russia to oppose him as well.

The naysayers were right though, Rasputin’s hold over the Russian royal family brought the entire country to unrest during World War I. Rasputin even endeavored to make things worse when he told Nicholas II to take control over his military forces because he would otherwise face defeat. Unfortunately, following his advisor’s words proved to be a ruinous move for the Czar. Within the calamity of the First World War, the Czar was away at war, which gave Rasputin full opportunity to seize control over Russia’s government and the rich. This lowered his reputation as well as that of the royal family in such a way that even Alexandra, who was half German, was accused of being a German spy. Rasputin himself was regularly accused of using hypnosis to bend the wills of others and was said to have, “satanic eyes.”

The Many Assassination Attempts

There were so many attempts made against Rasputin’s life, but the final attempts were what proved to make him famous for being the man who would not die. In Moika Palace, Prince Yusupov and politician Purshkevich came together in an effort to take him down; he was given cakes and wine laced with lethal amounts of cyanide, but even two hours after eating the cakes and drinking the wine Rasputin didn’t seem to be affected by the attempted poisoning. It was at this point that Yusupov shot Rasputin several times in the chest, which after an elaborate attempt to cover up the shooting, found that this crazy monk was still alive. He even managed to escape outside, at which point he was shot in the back, then thrown into an icy river. When his body was recovered and an autopsy was performed, it was revealed that Rasputin only succumbed to death after drowning and by any of the other failed attempts.

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Rasputin: The Mad Monk (1966)

Hammer Film Productions came out with this largely fictionalized story that features only half-truths about some of the events that led up to Rasputin’s assassination. The film shows us Grigori Rasputin, the Russian peasant who is a self-proclaimed mystic, holy-man, and healer; he had gained a powerful position of influence with the royal family prior to the Russian Revolution and World War I. Interestingly enough, the character of Yusupov within the movie had to be changed for legal reasons, since the real Yusupov was still alive when the film was released.

Rasputin: The Mad Monk IMDB listing

Who Is the Real Rasputin? – Russia’s Own Anti-Christ

The mystery of one of Russia’s most historically notable and powerful men, Rasputin, is often regarded with skepticism yet undeniable uncertainty. Shiver gave us a good in-depth look into Rasputin’s life and the kind of control he really had over the royal family.

https://youtu.be/c1rJZO_c4Go

The Mysterious Life and Death of Rasputin

The experts at TEDEd gave us their best explanation of the life and death of the holy-man Rasputin and how they believe he became the man who wouldn’t die.

Was He Truly an Occultist?

Widely considered to be the anti-Christ by the people of his day, it is speculated that Rasputin was deeply immersed in the occult, consorting with demons and eventually being possessed by them himself. Skeptics have found other theories to explain his inability to die after so many attempts, but it doesn’t account for Rasputin’s prophecy of his own death.