On this date in 1941, 534 Jewish intellectuals were lured out of the Nazi ghetto in the city of Kovno, Lithuania (also known as Kaunas), taken to Ninth Fort, and shot to death.
Over 5,000 Jews would die there during the Nazi occupation.
The Nazis had captured these people using a very clever ruse: on August 14, they had advertised for 500 Jews to help sort out the archives at City Hall, which were in disarray due to the chaos that followed the Germans’ conquering the city in June.
The workers had to be intelligent, educated types and fluent in German and Russian. They would be treated well and given three solid meals a day, in order that they could do the work properly and make no mistakes.
Most of the other jobs available for Jews at that moment involved manual labor under brutal conditions, on starvation-level rations.
More than the requested 500 showed up. The Nazis happily took them all.
Vilius “Vulik” Mishelski (later anglicized to William Mishell), who was 22 and had studied engineering in Vytautas Magnus University [Lithuanian link], was nearly victim no. 535. His mother told him about the job offer, because it upset her when he home from working at the airfield, “my clothes torn, my face covered with dust and sweat, my fingers bleeding, and I myself so exhausted I could hardly speak.” The archives job seemed like a gift from heaven to her.
Vulik wasn’t so sure.
Why, he asked, had the archives not been sorted out sooner? After all, the Germans had conquered Kovno a full two months earlier.
And why not get Lithuanians to do the job? It certainly wasn’t necessary to employ Jews.
He debated with himself for the next four days, then finally decided to go. Many of his friends were going, he wrote later on, and “this put me at ease. All of them could not be crazy.”
When he actually arrived at the gate, however, what he saw made him profoundly uneasy. The size of the guard was unusually large, and he witnessed Jewish police and Lithuanian partisans mistreating and beating people. Because it was taking long for the quota of 500 people to arrive, the Lithuanians started dragging people from their homes by force.
This struck me as odd. This was supposed to be a job where we were to be treated in a civilized manner; was this the treatment awaiting us? Oh, no, I would not be caught in this mess! Without hesitation, I turned around and rushed back home.
My mother was astounded. “What happened, why are you back?” she asked.
“Don’t ask questions,” I said, “move the cabinet, I’m going into hiding.”
Vulik was right not to trust the Nazis’ promises. He stayed in his hideout, a little cubbyhole behind the kitchen cabinet, all day.
The chosen 534 didn’t return that night, or the next night either, and no one believed the assurances that the work was taking longer than they thought, and they had spent the night at City Hall. Before long, the truth leaked out.
That same day, the men had been lead away in several smaller groups to an area containing deeply excavated holes in the ground. Then the Lithuanian guard, known as the Third Operational Group, had shot them all. Several men who tried to escape were killed on the run. Almost the entire intelligentsia of Jewish Kovno had thus been liquidated in one mass execution.
Mishelski stayed in the Kovno Ghetto until 1944, when he was sent to Dachau. He survived the war: 95% of the Lithuanian Jews, including most of his family, did not.
On this date in 1946, the Dutch fascist leader Anton Mussert was shot
Mussert was a young engineer who came to the fore in the interwar period as a strident right-wing populist. He co-founded in 1931 the Netherlands’ homegrown Nazi knockoff, the Nationaal-Socialistische Beweging; by 1935, it was polling 300,000 votes.
Instead, Mussert found himself brusquely shut out of any real power; the Austrian Arthur Seyss-Inquart ran the country instead, and would eventually hang via the Numremberg trial for his occupation atrocities, such as the wholesale deportation of the Dutch Jewish population that eventually swept up young diarist Anne Frank. Plum or no, however, what Mussert had done was more than enough to elevate him to the most conspicuous Nazi collaborator in the postwar Netherlands.
Mussert was captured after the war and shot at the open-air location near The Hague where over 250 people had been put to death during the war years.
Kusserow had actually been born Lutheran, but his parents became Jehovah’s Witnesses after World War I and raised their eleven children in the faith. Jehovah’s Witnesses, in addition to not serving in the army, also refused to Heil Hitler, since the tenets of their religion required them to make obeisance only to Jehovah.
They were persecuted by the Nazis from the beginning of Hitler’s regime, and by 1935 the religion was banned altogether. The Kusserows, and many others, continued to practice their faith in secret.
During the Nazi era, some 10,000 Jehovah’s Witnesses did time in prisons and concentration camps (where they were required to wear a purple triangle), Wilhelm’s parents and siblings among them. 2,500 to 5,000 died.
The children in Jehovah’s Witness families were taken from their parents and sent to orphanages, foster families or reform schools.
(French Witness Simone Arnold Liebster would write a memoir about the years she spent in institutions as a child because she and her parents refused to renounce their beliefs.)
At Wilhelm Kusserow’s trial, the judge and the prosecutor were apparently reluctant to condemn this young man. They pleaded with him to back down, promising to spare his life if he did so, but Wilhelm refused. Some things were more important to him than life itself.
In his final letter to his family he wrote,
Dear parents, brothers, and sisters:
All of you know how much you mean to me, and I am repeatedly reminded of this every time I look at our family photo. How harmonious things always were at home. Nevertheless, above all we must love God, as our Leader Jesus Christ commanded. If we stand up for him, he will reward us.
Hitler later decided the firing squad was too honorable a death for Jehovah’s Witnesses and ordered that they be decapitated instead. Wilhelm’s younger brother Wolfgang, who had also refused to serve in the army, was executed in this manner in 1942.
On this date in 1942, two Jewish men were hanged in the city of Sosnowiec (pronounced sos-no-vitz) in Nazi-occupied Poland, and two more were hanged in the nearby city of Bedzin (pronounced ben-jin).
These executions were witnessed by thousands of people and carefully choreographed, as historian Mary Fulbrook records in her book A Small Town Near Auschwitz:*
The hangings in Bedzin and Sosnowiec had been orchestrated in advance, in meticulous detail, by the Police President in Sosnowiec. The execution in Bedzin was to take place one hour later than the one in Sosnowiec. As much thought was given by the police authorities to questions of security and seating arrangements as might be appropriate for a modern open-air musical concert: this was not to be a simple punishment for an individual offense, as had happened innumerable times, but rather a mass spectacle, intended to have a major impact on the audience…
The identities of the executed Jews in Bedzin have been lost to history. (Correction: Per Yad Vashem, they were Jehuda Warman and “Feffer” (no first name).) They were hanged at the old Jewish cemetery on the corner of Zawale Street, before a crowd of about 5,000, at 5:00 p.m. Jewish workers in the Bedzin Ghetto had their work identity cards confiscated that day and were let out of work early, at 4:00 p.m., and ordered to watch the hangings. Only after they witnessed the executions did they get their work cards back. The bodies remained hanging on the scaffold until 7:30 p.m.
The condemned men in Sosnowiec were 30-year-old Mayer Kohn and his father, Nachun or Nahum.
Nachun (left, with wife) and Mayer.
They’d been caught trading on the black market, probably trying to feed their families, as no one could live long on the official rations. But as Fulbrook points out, the actual offense didn’t matter much to the Nazis:
These coordinated public spectacles of mass hangings do not seem … to have been in direct response to a particular crime; it seems there was a policy of ‘any Jew will do’, although infringements of German rules (including not only black market dealings but also very trivial ‘offenses’) were adduced as the ostensible ‘reason’ for these executions.
Thousands of people, both Jews and Germans, watched Mayer and Nachun Kohn die, then quietly went home.
Although virtually the entire Kohn family perished at the hands of the Nazis, Mayer and Nachun Kohn can claim a bit of immortality by virtue of being mentioned in Maus, Art Spiegelman’s famous graphic novel about the Holocaust: the author’s father, Vladek, hailed from Sosnowiec.
The factual historicity of Esther is pretty questionable, but that debate is a bit beside the point for purposes of the present post. As folklore or fact, the story of Esther and Mordecai, of their near-destruction and the consequent execution of their persecutor, is a staple of tradition and literature.
The thumbnail version of the Purim story has Esther (Hadassah), a Jew living in the Persian capital of Susa, plucked out of obscurity to become the (or a) queen of a “King Ahasverus”.
If Esther has a historical basis, this would be about the fourth or fifth century B.C.E., and “Ahasverus” could be Xerxes (the guy who invaded Greece and made Herodotus famous), or the much later Artaxerxes II.
Esther is an orphan being raised by her cousin Mordecai, and when Esther wins “Who Wants To Live In The Persian Harem?” Mordecai advises her to keep judiciously silent about her Hebrew lineage.
Mordecai doesn’t manage the same trick, however, and offends the king’s powerful minister Haman by refusing to bow to him. This gets the overweening Haman upset at not only Mordecai but at all Jews who share his anti-idolatry scruples, and Haman persuades King Ahasverus to authorize their indiscriminate slaughter:
“There is a certain people scattered abroad and dispersed among the peoples in all the provinces of your kingdom; their laws are different from those of every other people, and they do not keep the king’s laws, so that it is not for the king’s profit to tolerate them. If it please the king, let it be decreed that they be destroyed.”
13 Adar is the date fixed for the Jews’ destruction, by pur, a casting of lots — hence the festival’s eventual date and name. Haman, of course, does not realize that this policy makes Esther his enemy.
In order to save her cousin and her people, Esther must risk a death sentence of her own by approaching the king unbidden in his inner chambers. Mordecai charges her to her duty with a timeless moral force:
“Think not that in the king’s palace you will escape any more than all the other Jews. For if you keep silence at such a time as this, relief and deliverance will rise for the Jews from another quarter, but you and your father’s house will perish. And who knows whether you have not come to the kingdom for such a time as this?”
Esther pulls this dangerous maneuver off, and gains thereby a private audience with just the king and Haman. There, she springs her trap — revealing her Jewish identity.
The king again said to Esther, “What is your petition, Queen Esther? It shall be granted you. And what is your request? Even to the half of my kingdom, it shall be fulfilled.”
Then Queen Esther answered, “If I have found favor in your sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request. For we are sold, I and my people, to be destroyed, to be slain, and to be annihilated. If we had been sold merely as slaves, men and women, I would have held my peace; for our affliction is not to be compared with the loss to the king.”
Then King Ahasverus said to Queen Esther, “Who is he, and where is he, that would presume to do this?”
And Esther said, “A foe and enemy! This wicked Haman!” Then Haman was in terror before the king and the queen.
Word arrives at this inopportune juncture that Haman, who has been gleefully preparing his vengeance, has just had completed a 50-cubit (~20-meter) gallows to execute Mordecai upon. The enraged king instead orders Haman hung on it.
“Hanging” Haman on the “gallows” was traditionally interpreted in the ancient and medieval world as crucifixion,* or some analogously excrutiating way to die.
By any method of execution, though, the dramatic power of the scene — sudden reversal of fortune, virtue elevated over wickedness, the oppressed turning the tables on their oppressors, divine deliverance — is obvious.
At least the guy was remembered. Hands up if you can name any other ancient Persian courtier.
“The Punishment of Haman” is a corner of Michelangelo’s Sistine Chapel.
However, this satisfying palace politics turnabout is not the end of the story, and punishment is not reserved only for the wicked minister.
Esther persuades the king not only to revoke Haman’s order, but to issue a new one — one that Esther and Mordecai will write tabula rasa over the king’s seal.
The writing was in the name of King Ahasverus and sealed with the king’s ring, and letters were sent by mounted couriers riding on swift horses that were used in the king’s service, bred from the royal stud. By these the king allowed the Jews who were in every city to gather and defend their lives, to destroy, to slay, and to annihilate any armed force of any people or province that might attack them, with their children and women, and to plunder their goods, upon one day throughout all the provinces of King Ahasverus, on the thirteenth day of the twelfth month, which is the month of Adar
So the Jews smote all their enemies with the sword, slaughtering, and destroying them, and did as they pleased to those who hated them. In Susa the capital itself the Jews slew and destroyed five hundred men, and also slew Parshandatha and Dalphon and Aspatha and Poratha and Adalia and Aridatha and Parmashta and Arisai and Aridai and Vaizatha, the ten sons of Haman the son of Hammedatha, the enemy of the Jews; but they laid no hand on the plunder. That very day the number of those slain in Susa the capital was reported to the king.
And the king said to Queen Esther, “In Susa the capital the Jews have slain five hundred men and also the ten sons of Haman. What then have they done in the rest of the king’s provinces! Now what is your petition? It shall be granted you. And what further is your request? It shall be fulfilled.”
And Esther said, “If it please the king, let the Jews who are in Susa be allowed tomorrow also to do according to this day’s edict. And let the ten sons of Haman be hanged on the gallows.”
So the king commanded this to be done; a decree was issued in Susa, and the ten sons of Haman were hanged. The Jews who were in Susa gathered also on the fourteenth day of the month of Adar and they slew three hundred men in Susa; but they laid no hands on the plunder.
Now the other Jews who were in the king’s provinces also gathered to defend their lives, and got relief from their enemies, and slew seventy-five thousand of those who hated them; but they laid no hands on the plunder.
This bloodbath is obviously a bit more ethically problematic than Haman’s individual fate.
Now, sure, this is an event of questionable authenticity situated in Iron Age tribal mores and exaggerated by the ubiquitous ancient inflation of head counts. The subtext (“defend their lives” … “relief from their enemies”) also implies something like civil strife, blows exchanged rather than merely blows delivered. The overt text says that the victims were people who intended to do exactly the same thing to the Jews.
Still, the plain words on the page says 75,000 humans were slaughtered by a mobilized ethno-nationalist group, “children and women” among them. Just imagine the same parable about a Serb in a Bosnian king’s court, and say a little thanksgiving that the Book of Esther doesn’t identify these 75,000 as constituents of any specific demographic group that remains a going concern today.
Purim is a beloved holiday among its celebrants, but most any explication of it on the Internet comes with a comment thread agonizing over (or rationalizing) the body count. (For example.)
The fact that the story was told, and that it gained great popularity among the Jews, and by some of those in later ages came to be regarded as one of the most sacred books of their canon is, however, a revelation to us of the extent to which the most baleful and horrible passions may be cherished in the name of religion … it is not merely true that these atrocities are here recited; they are clearly indorsed.
Blessedly Purim Fest is not ultimately defined by the likes of Streicher, nor by the bloodthirstiness that is this site’s regrettable stock in trade. For most observants it’s simply one of the most joyous holidays of the year, a time for gifts and feasting and dress-up and carnivals and celebration sometimes thought of as the “Jewish Mardi Gras” or “Jewish Halloween”. Adherents have even been encouraged in all religious solemnity to drink in celebration until they can no longer tell “blessed be Mordecai” from “cursed be Haman.”
Deliverance indeed. L’chaim.
* The concept of Haman crucified in turn encouraged Jews under Christendom to use the figure of Haman (who once upon a time, could be subject to Guy Fawkes-like effigy-burning on Purim) as a veiled stand-in for the current oppressor Christ, and/or encouraged Judeophobic Christians to impute this intention to Purim observances.
On this date in 1945, in the dying days of the Third Reich, 42-year-old Johann Georg Elser was executed by gunshot in the German concentration camp Dachau. He died for a failed attempt on Adolf Hitler’s life more than five years before.
It goes without saying that, had he been successful, he would have changed history immeasurably.
Elser, who went by his middle name, didn’t fit the profile of someone who would try to kill Hitler.
He wasn’t a Jew, a Communist or a member of any of the other minority groups the Nazis persecuted. He wasn’t political at all, in fact.
A carpenter by trade, with one illegitimate son, his hobbies included playing the zither and the double bass.
He was the kind of ordinary, working-class German the National Socialists tried to reach out to. But from the very start, he made it clear how much he despised them and all that they stood for.
He was a practical man at heart and was not interested in political discussions. He had no desire to change other people’s minds, but he steadfastly refused to make any accommodation to the new regime. When Hitler’s speeches were broadcast, he would silently leave the room… In May 1938, a Nazi parade threaded its way through his hometown of Königsbronn. Elser, like many others, turned out to watch, but as those around him gave the Hitler salute, he refused to do likewise. When a colleague reminded him that it might be sensible to conform, he replied curtly, “You can kiss my ass.” He then ostentatiously turned about and started whistling to himself.
How Elser’s silent, passive resistance turned into action is unclear, but by the autumn of 1938 he had made up his mind to kill the Führer.
Unsure how to accomplish this, he traveled to Munich to get some ideas. Every year on “Die Neunte Elfte”, the November 8-9 anniversary of the Beer Hall Putsch, Hitler came to the Bürgerbräukeller and gave a speech to the old guard.
That day in 1938, actually just hours before another would-be assassin tried to kill Hitler, Elser slipped into the beer hall pretending to be an ordinary customer and “noted the layout of the room, the position of the lectern and the patent lack of effective security measures.”
He had found his place and his time: he decided that the following year, he would plant a bomb in the Bürgerbräukeller, timed to go off right in the middle of Hitler’s big anniversary speech and kill him and as many Nazis as possble.
Elser’s meticulous planning and preparations over the next twelve months were nothing short of amazing. He stole a fuse and some gunpowder, and got a job at a quarry specifically so he could acquire some explosives. Knowing nothing about bombs, he made countless prototypes and tested them in empty fields in the countryside.
In the spring of 1939, he went back to Munich and the Bürgerbräukeller to make some detailed sketches of the building and find an appropriate place to hide the bomb. He chose a thick stone pillar behind the lectern, which supported a balcony. In August, he brought his tools and bomb-making materals to Munich to set about with his final phase of the plan.
The fastidious assassin’s modus operandi was shockingly simple, and shockingly bold.
He would visit the Bürgerbräukeller every night at around 9:00 to take his evening meal. An hour or so later, he would sneak up to the gallery of the function room, where he would hide in a storeroom until the bar closed and the building was locked.
Thereafter, he was free to work by flashlight until the bar staff returned at around 7:30 a.m., when he could sneak out of a back entrance.
His first priority was to chip out a cavity in the stone pillar to hold the bomb. But, finding the pillar was now dressed with wooden cladding, Elser was forced to spend three nights sawing a hole in the wooden surround.
Every sound had to be muffled, every speck of sawdust collected and disposed of: he could afford to leave no evidence of his presence. Even the sawn wooden panel was fashioned into a flush-fitting secret door.
Good thing he was a carpenter.
Having accessed the pillar, he could now begin to dig out a recess for the bomb. Using a hand drill and a hammer and chisel, he spent most of the following month loosening mortar and prising out bricks — all of which, of course, had to be meticulously tied and removed from the scene in a cloth sack.
Progress was painfully slow.
In the cavernous hall, every hammer blow he struck echoed like a gunshot, and to escape detection he had to time his blows to coincide with external sounds, such as the passing of a tram or the automatic flush of toilets. Working by night preparing the pillar in the Bürgerbräukeller, he labored by day putting the finishing touches to his bomb and, of course, the elaborate timing mechanism.
It all took two months.
On November 2, six days before the Big Day, Elser finally concealed his bomb, which had been put in a wooden box lined with cork to muffle the ticking sound of the timing mechanism, in its hidey-hole. Hitler’s speech was scheduled to start at 9:00 p.m. on November 8 and would last for an hour. The bomb was set to go off at 9:20.
It did so, right on time, with a spectacular explosion that smashed the stone pillar, brought down the overhead balcony and ceiling, shattered windows, blasted out doors, killed eight people and injured 67 more.
The only problem was, Hitler wasn’t among the dead or wounded. In fact, he wasn’t even there.
He had pressing business in Berlin and wanted to get back that same night, so he had rescheduled his speech for 8:00 p.m. instead of nine. He finished and left the building at 9:07, thirteen minutes before the big reception Elser had prepared for him. By the time the bomb went off, Hitler was already on the train back to Berlin.
That Elser failed was through no fault of his own: it was just sheer, terrible, rotten luck.
British Prime Minister Benjamin Disraeli once said, “Assassination has never changed the history of the world.” Perhaps he is right in most cases, but it’s hard to believe that statement is true when it comes to Hitler. In this case, thirteen minutes substantially altered the history of Europe for the rest of the century.
Getting back to Elser: ever the careful planner, he knew what to do to protect himself once the bomb went off. He was miles away from Munich at the time, trying to sneak over the border into Switzerland. Unfortunately, he was caught by German border guards.
At first they thought it was a routine arrest, but then they saw the contents of his pockets, which included a postcard of the Bürgerbräukeller and sketches of his bomb design. The guards didn’t yet know about the assassination attempt, of course, but what they saw made them suspicious and they turned him over to the Gestapo.
On November 13, Elser confessed everything. When a flabbergasted Hitler read the preliminary investigative report which supported Elser’s lone-bomber story, he demanded, “What idiot conducted this investigation?”
He couldn’t wrap his mind around it, and neither could anyone else.
In the wake of the assassination, mass arrests were made: anyone who seemed unusually interested in the Munich speech, or didn’t express sufficient enthusiasm for the Nazi Party, could fall under suspicion of being part of the plot.
At Munich’s Feldherrnhalle on Nov. 11, Hitler conducts a memorial ceremony for the victims of Elser’s assassination bid.
As Moorhouse explains,
To many Nazis, Elser was simply an enigma. He was an ordinary German. He exhibited none of the typical signs of “degeneracy” that they claimed to be combating: apart from his brief flirtation with Communism, he was a virtual teetotaler, not promiscuous, did not consort with Jews, and was not close to the Church. In fact, he was exactly the sort of solid, upstanding, working-class German that they thought they had won over — and, indeed, that had become the backbone of the Nazi Party.
Unable to believe Elser’s claims of full responsibility, the Nazis concluded he must have been “led astray” at the very least, perhaps by agents of British intelligence. In spite of beatings, torture, and other coercion, however, Elser stuck to his story, even building another bomb, identical to the first, right in front of his interrogators to prove he could do it by himself.
He never managed to fully convince them; in fact, for decades after the war, historians and other scholars theorized about who else was in on his plan. Some speculated that the attack was even engineered by Hitler himself, to gain support for his cause and to create an excuse to crack down on dissidents.
It wasn’t until 1970 that two German historians who studied the matter announced there was no evidence that Elser had acted in concert with anyone else or even told anyone about his plans.
It may seem surprising that Elser managed to live for four and a half years after his attempt on Hitler’s life, but there was a explanation perfectly reasonable from the standpoint of a totalitarian bureaucracy.
After his confession, Elser was sent to the the Sachsenhausen Concentration Camp. He was given enough to eat, and two rooms, and even allowed to play the zither again, but he was kept in solitary confinement all those years. The Nazis — still operating on the theory that the British were ultimately behind the assassination attempt — stashed Elser away as a witness in a show trial against British leaders after the German invasion of the British Isles. Talk about hubris.
Of course, this invasion never happened, and as the tide of war turned against the Germans it became clear that Elser had outlived whatever usefulness he might have had. In February 1945, he was transferred from Sachsenhausen to Dachau.
He met his end quietly, taken outside his cell by a young SS officer and shot in the back of the neck. A week later, it was reported that he had been killed in an Allied bombing. By the end of the month, Dachau was in Allied hands.
At least six cities in Germany, including Königsbronn and Stuttgart, have places named after him, or monuments or plaques erected in his memory.
On this date in 1942, on the first day of Purim, Jakub Lemberg was executed together with his family in the Nazi ghetto in Zdunska Wola, Poland.
Lemburg, a 43-year-old internist and pediatrician, was head of the Judenrat in Zdunska Wola and thus it was his task to do the Nazis’ dirty work, such as putting together lists of his fellow-Jews for deportation.
The Gestapo chief ordered Dr. Lemberg to deliver ten Jews to be hanged for the ten hanged sons of Haman. Dr. Lemberg replied that he could deliver only four Jews: himself, his wife and their two children. Hans Biebow, “the Butcher of Lodz,” seized Dr. Lemberg and turned him over to the executioners, who killed him in the cemetery.
The Zdunska Wola ghetto was liquidated five months later. And in 1947, Biebow got his.
Here’s an image of Lemberg testimony (in Hebrew) from the Yad Vashem database.
On “a beautiful autumn day” this date in 1941, four dozen French leftists were executed by that country’s occupiers as punishment for the murder of a German officer.
On October 20, 1941 — sixteen months into the German occupation — a pair of Communist commandos assassinated the Feldkommandant of Nantes, Lt. Col. Karl Hotz (French link).
News of this crime went straight to Adolf Hitler himself, who personally ordered a fearful reprisal.
The list of the executed hostages as published Oct. 23 in L’oeuvre
Accordingly, the collaborationist Petain government was induced to select 50 persons from among the ranks of detained German political prisoners. Pierre Pucheu, who would later be executed himself,* intentionally selected Communist types in an effort to confine the retaliation to fellow-travelers.
In three different batches of nine, the 27 reds and trade unionists were fusilladed into the ranks of Gallic martyrdom. They remain among the most emblematic French martyrs of the occupation; there’s a cours des 50-Otages named for them in Nantes, and various streets that bear individual victims’ names — such as Rue Jean-Pierre Timbaud in Paris. (Timbaud was a Communist steelworker.)
Monument to the martyrs of Chateaubriant. Image (c) Renaud Camus and used with permission.
“You who remain, be worthy of the 27 of us who are going to die!”
There’s a thorough roundup of the Oct. 22 executions (including poetic tribute) here.
* Vindicating Winston Churchill’s prophecy to the Times upon receiving news that “These cold-blooded executions of inocent people will only recoil upon the savages who order and execute them.” (Oct. 25, 1941, as cited in the The Churchill War Papers, vol. 3)
** Fifty more were supposed to be executed if the assassins weren’t promptly turned in, but that second batch never took place. (There was, however, a different batch of 50 executed on October 24 in retaliation for a different political assassination. Maybe they just all ran together.)
Graf was a conscientious Catholic whose disaffinity for Naziism manifested in an early refusal to join the Hitler Youth: he did a short stint in prison in 1938 for having continued associating with a banned Catholic youth league.
This subversive fellow might have been destined for the chop regardless in the black years to come, but for a thoroughgoing radicalization, he was drafted into the army as a medic and got a front-row seat on the Holocaust and the horrors of the eastern front.
He was arrested within months and condemned on April 19, 1943 to die as a traitor — though actual execution of the sentence waited several months on the Gestapo’s vain exertions to extract from their prey actionable information on other collaborators.
A number of schools around Germany are named in Graf’s honor.
On this date in 1934, in the coda to Hitler’s Night of the Long Knives purge of the Nazi party, the emerging dictator had his longtime ally shot.
Bavarian World War I veteran Ernst Röhm (Roehm) had been a National Socialist brawler of the earliest vintage: after the armistice, he was among the Freikorps paramilitaries to topple the short-lived Munich Soviet. He joined the NSDAP’s predecessor, the German Workers’ Party, before Hitler himself, and he stood trial with the future Fuhrer after helping Hitler attempt the Beer Hall Putsch. They were so tight, Hitler politely ignored Röhm’s open homosexuality.
But most importantly, Röhm was the energetic organizer of the Sturmabteilung, or SA — the party’s private army ready at arms for street battles with Communists, roughing up Jews, Praetorian Guard duty for party brass, and various and sundry other unpleasantries.
An SA brownshirt tosses a book on the pyre at a May 10, 1933 book burning.
Röhm grew the SA like a weed. At well over 4 million men by the time of Hitler’s Chancellorship, it greatly outnumbered the army itself.
This gave Röhm personal designs on absorbing the army into his paramilitary instead of the other way around, and it gave Röhm the literal boots on the ground to manifest his own commitment to the “Socialist” bits of the “National Socialist” project. His noises about the “second revolution” to come after the Nazis had already obtained state power were most unwelcome.
“One often hears voices in the bourgeois camp to the effect that the SA have lost any reason for existence, but I will tell these gentlemen that the old bureaucratic spirit must yet be changed in a gentle or, if need be, an ungentle manner.”
Well, those gentlemen weren’t about to wait around to be changed in an ungentle manner. Hitler was induced to sacrifice the man who raised him to power in favor of those who could keep him there, personally arrested his old friend and aide-de-camp as the June 30 purge got underway.
A sucker for nostalgia, Hitler didn’t have Röhm killed outright — the fate of many others in those terrible hours — but instead shipped him to Stadelheim Prison in Munich.* After due consideration, though, the treacherous chancellor did what he was always going to do.
Hitler ordered a revolver to be left in his cell, but Röhm refused to use it: “If I am to be killed, let Adolf do it himself.” According to an eyewitness at the 1957 Munich trial of those involved, he was shot by two S.S. officers who emptied their revolvers into him at point blank range. “Röhm wanted to say something but the S.S. officer told him to shut up. Then Röhm stood at attention — he was stripped to the waist — with his face full of contempt.”
A nice twist of the Long Knife by its wielders: they justified the purge on the grounds of an imminent coup attempt by the dead SA boss,** branding the murders of Röhm and his comrades … the Röhm-putsch.