The Image of the Germans in Polish Literature (I)

[wie...@algonet.se]

Poniewaz Miecz i ta cala ferajna z USA/Kanada nie ma nic
lepszego do roboty jak tylko szukac wroga, znalazlem i cos
na zagryche. Niech sobie to spokojnie przezyjua - napisza
gdzie trzeba - zaprotestuja - Na Zydow niestety tego sie
nie da zwalic wiem niewiem co taki Kaczmarek bidulka z tym
fantem zrobi..:))

I

The Image of the Germans in Polish Literature
by Else Loeser

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.

FOREWORD

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superceded by a third.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.

W.

[wie...@algonet.se]

III

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 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.

W.

[wie...@algonet.se]

IV

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 heels. That of the king 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. . 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 (Roumainia). 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;
urban legal proceedings (law and procedure) was
progressive compared to 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
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 . 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.

W.

[wie...@algonet.se]

VI

"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 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:

W.

[wie...@algonet.se]

V

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. *

------------------------------------------------------------

*

------------------------------------------------------------

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.

------------------------------------------------------------

* 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".).

------------------------------------------------------------

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.

W.

[wie...@algonet.se]

VII

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!"

Or

"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.


W.

[wie...@algonet.se]

IX

Section no. Report 127 (Supreme Command of Armed
Forces)/H.S. In)

As to the facts: on 1 September 1939, around 6 P.M., a
police officer appeared before the cloister door and
stated that I was under arrest. Upon my request to be
permitted to take some changes of clothing and food
with me, he replied
that this would not be necessary, that I would be
released to go home inside half an hour. Another police
officer was waiting in front of the cloister with his
pistol drawn; both policemen drove me, together with
three other arrested
persons, like dangerous criminals, to the police station.
There, a police official placed me under arrest, and
pressed a certificate of arrest into my hand against
receipt, whereupon I saw that I was really going to be
interned. In the police
courtyard, I met about 20 people I knew; I spent the
night together with them under an open sky. Additional
transports filled with companions in misfortune arrived
during the night from other parts of the city. The Elder
of my cloister
attempted to intervene with regards to my arrest with
the supreme commandant of the police administration.
After my return, I heard from him that his intervention
was rejected with the words, "What? You dare to
intervene for such a
man? You must be mixed up with spies. You deserve a
bullet through your head like the others."

When the Elder asked to be permitted to give me a
suitcase with clothing and food, he was told "the lice
could eat it". My Elder was so astonished that he later
told me that, at that moment, he felt ashamed to be
Polish for the first time.
Furthermore, I heard from my Superior that he had also
attempted to intervene with the police commandant of
Posen at the Woiwodeschaft , who was a good
acquaintance of his and of myself. The commandant,
however, replied that,
unfortunately, he could do nothing, since all power was
in the power of the military. On 2 September 1939, we
had to line up in 2 groups. A police officer in civilian
clothes then deprived us of our civil rights in the name
of the voivode,
and furthermore remarked that we were now to march
into a camp; and that anyone who did not march
properly on the street would be shot on the spot. The
police then loaded their weapons, took out their
sidearms, and then led us
through the streets of Posen to Glowno. The police
repeatedly called to the crowds filling both sides of the
street "they're all Germans"; the crowd responded with
absolutely incredible screams of rage, together with
disgusting profanity.

The crowd became violent at the old market as well,
and we were hit with sticks, kicked, struck by flying
rocks, so that we were already covered with bruises
when we arrived in the suburb of Glowno. In a
restaurant in Glowno, I was
filled with hope when a Catholic priest, the Vicar of
Glowno, entered the room. In particular, I hoped to
meet with understanding and protection from him, and
above all, information as to our future. I was
immeasurably astonished when
the priest began to interrogate me as to whether I was
not really a spy in disguise, asking in a brusque tone
asked why, then, had I fought with weapons in my
hands against Poland? Totally speechless, I gave up any
attempt at further
conversation with him.

Late in the afternoon, we were led to a great meadow,
which was surrounded by a large crowd. Two other
groups were also interned there, including women and
children, two cripples who could hardly walk -- war
invalids with
wooden legs -- and a great crowd with bandaged heads,
whose clothes were covered with blood. On the
meadow, we were arranged in groups of four, and were
counted. We were then placed under the command of
the leader of our
guards, consisting of a few policemen and various
humanities students in the uniform of military youth
organizations, and made to exercise and sing a hateful
anti-German song. He then made me step forward in
my clerical clothing, and
perform exercises all by myself, to the howls of the
crowd. Finally, he put me in the front row, as the
"leader of the rebels", which is what we were always
called. We then had to return to Schwersenz through a
gauntlet of excited people
who spat on us, threw rocks, and kicked us. The
accompanying guards did nothing to protect us from
this mistreatment or, if they had any desire to do so,
they were utterly powerless or lacked the strength to do
so. In Schwersenz, the
animalistic crowd beat both children and cripples
sitting on wagons with sticks until the sticks broke in
pieces. The next day, I noticed that representatives of
almost all German organizations as well as the entire
German priesthood had
been driven together. These were without exception
men who were convinced that they had always
conscientiously fulfilled their public duties to the Polish
state, and therefore could not understand why they were
now being treated
worse than dangerous criminals.

In Schwersenz, an Evangelical minister and myself
asked if we could minister to the people's spiritual
needs. I received a very rude negative answer from the
leader of our accompanying guards. Running the
guantlet of heavy blows
with cudgels and kicks, we were then marched through
Kostrzyn to Wreschen. Here we received more blows
with cudgels and kicks. Here, my Cardinal drove by,
who must have recognized me as an internee from
Posen. But he did
nothing to intervene for us. In Wreschen, we had to
exercise in a room for a while; they made us stand up,
sit down, kneel down, etc. He treated me in a particular
manner, called me a hypocrite and a swindler, and
declared that the cross
ought to be torn off me, since I had betrayed it.
Towards noon, the march continued. The guards drove
in the car together with the sick people; often we had to
run behind the trucks, when it suited the drivers to
make us do so. At times
we attempted to cover our heads with blankets and
coats due to the danger of flying stones. It was
incomprehensible to me that Polish soldiers, even
Polish officers, participated in this mistreatment to a
particular degree. Thus it
happened that after a while, members of the Polish
army, wearing medals, ran alongside our ranks dealing
out especially powerful kicks to those of us they could
reach. From Konin, we could no longer continue our
march to Kutno, and
we were suddenly marched northwards. Approximately
7 km before Konin, our guards left us, and only a single
policeman remained with us, who was of very limited
intelligence. In the meantime, we were mistreated by
Polish
reservists with long beatings and thrown stones. We
were saved from this by field police. At a farmstead
near Maliniec, we were able to lie down for 3 days,
since our policeman first had to obtain instructions as to
what to do with us.

Near Slesin, we came through the first Polish
positions, and were lodged behind the city in a freight
yard which was completely occupied with polish
soldiers. Here, a young Polish lieutenat threatened us
with death, uttering
innumerable curses. The next morning, we were
awakened at 2 A.M. to continue the march. The wagons
with the cripples and children remained behind. Later I
heard that they had been shot. They were the whole
Schmolke family and a
war invalid with one leg. We made a forced march
under cannon fire to Babiak. In the afternoon, we were
forced to continue after being split into three groups,
and being assigned to the guardianship of numerous
soldiers. On a forest
road, we were forced to give the soldiers all our
watches and other jewelry, money, and even wedding
and engagement rings. When we were told to start
marching again on Monday morning, some of us could
no longer stand up. In
addition to five sick people, who were absolutely
unable to continue (including a teacher from Posen),
three healthy people remained behind to protect them.
Later, we heard that they had simply been shot by the
guards and cruelly
beaten to death with stones. After marching to and fro
all day, the frontline came closer to us, and we were
freed on 17 September by German troops. We were
sent back to Germany through Breslau by the German
army.

W.

[wie...@algonet.se]

X

Dictated aloud, corrected, and signed

Signed: Lorenz Breitinger (Father Hilarius)

The witness swore the following oath: I swear by God
the Almighty and Omniscient that I have told the pure
truth and have concealed nothing, so help me God.

Conclusion

Signature: Hurtig

Signature: Pitsch

In addition, I note the following:

I was interned together with the following people, all
from Posen people. Among them in my group were
Director Hugo Boehmer, Pastor Stefani, the Director of
the German Humanities School, Dr. Swart, Dr. Robert
Weise, and other
leading persons.

I also swear to this on my oath.

Signed: Lorenz Breitinger (P. Hilarius)

Conclusion

Signature: Hurtig

Signature: Pitsch

Source: WRII 1>

Rev. Rauhut, pastor for the Salvation of German
Catholics, testified as follows on the kidnapped persons
from Gnesen:

Gnesen, 21 September 1939

Research Office for Violations of International Law of
the Supreme Command of the Armed Forces

Present:

Military Legal Advisor: Hurtig

Army Legal Inspector: Pitch

Rev. August Rauhut fron Gnesen appeared and
declared as follows:

As to myself: my name is August Rauhut von Gnesen,
born on 21 September 1888 in Dambitsch, district of
Lissa. Pastor for German catholics at Gnesen, former
director of the German private humanities school, 2nd
associational
chairman of the Union of German Catholics in Poland,
resident of Gnesen, Poststrasse 1a.

As to the facts: I went with my group of expelled
ethnic Germans, accompanied by two policemen, along
the Chaussee of Wreschen to Stralkowo. On the way,
Polish troops lay on the edge of the woods. When they
saw us being
transferred, they threatened to shoot me in particular,
because I was a clergyman. We nevertheless reached
Stalkowo in the company of both police officials.
Shortly before Stalkowo, policemen from military
trucks supplied us with food
for the continued journey, for high prices, paid cash.
We were supposed to march to Kossow in the
Woiwodschaft of Polesie (district of Pinsk).

After several days of wandering hear and there in the
fields and woods of Stralkowo to Powitz, our group of
42 men decided to send 3 men to Powitz; it was 7
September 1939. These 3 men were to ask the
authorities in Powitz either
to settle us in Powitz, or to allow us to return to
Gnesen. They were:

1. Mr. Ernst Wiedermeyer from Gnesen, a
businessman

2. Mr. Derwanz from Przybordzin, a farmer from the
district of Gnesen

3. Myself, August Rauhut.

We arrived in Przybrodzin around 11 A.M. and
received permission from the local authorities to settle
in Przybrodzin, and even received identity papers.
When these formalities were taken care of, Mr.
Wiedemeyer and myself saw our
third companion, Mr. Derwanz, together with one of
my former students, Lyk, being taken away by soldiers
to be shot. In any event, we never saw Mr. Derwanz
again. Afterwards, we heard that Mr. Derwanz had
reportedly been buried
naked in the Evangelical cemetery of Powitz. Mr.
Derwanz was found after several graves were opened
by persons known to me, and was identified.

Around 2:30 P.M., Mr. Wiedermeyer and myself went
back to our group in the forest with our identity
documents and permission from the authorities
approximately 4 km away, to take them back to the
city. We were close to our
group. Then we were stopped by young people bearing
arms and making a great deal of noise, and taken back
with violence and threats of every kind, saying, "You
have to go back, your identity documents are no longer
valid; you will
be shot". They nearly carried out this death sentence
several times on the way back. We had to go separately,
and could not speak to each other. Mr. Wiedermeyer
just murmured to me: "If you get out of this alive, greet
my wife and
children." We reached the city, where the population
was very hostile, with insults and curses directed at us
on several occasions, especially against myself. We
reached the police station around 5:30 P.M. While we
sat in the police
station, we heard from the commisssioner of police,
himself a large landowner in Poland, make several
painful remarks concerning the shooting of Mr.
Derwanz. He even condemned the shooting. We sat in
the waiting room for around
two hours; then our identity papers were once again
demanded of us. Shortly afterwards, we got them back
again, and I was immediately taken away by three very
shabbily-dressed Polish soldiers to be shot. Among
them there was even
a lame invalid carrying a wepon, who was particularly
rough in his manner towards me. Mr. Wiedermeyer
stayed behind. When I was in the corridor, I was told to
go back into the consultation room. There was a group
of young people,
among them a former chairman of the so-called firing
squad. He accused me of being a "gang leader", and of
owning a short-wave radio. When I denied all of this,
he told me that fooling with shortwave radio
technology was a very
black point against me. I saw that my fate was sealed.

Then I remembered that the clerical authorities had
given a letter of recommendation for my bishop in
Polesia. I produced this; they were surprised. In the
meanwhile, the local religious authority entered the
consultation room and
declared: "I have no power over him, but transfer him
to Gnesen to the Deacon Zablicki, who is head of the
citizens committee." I had to leave the consulation
room, and returned to the waiting room. Mr.
Wiedermeyer was no longer
there. I knew what had happened to him in the
meantime. At any rate, I was sure that he had been shot,
since that was the fate which had been decided for me.
After a short while, the local clergyman took me away
and told me that he
had taken full responsibility for me; I had to spend the
night at the clergyman's house, and would be
transferred to my authorities in Gnesen on the next day,
Friday 8 September 1939. This also happened on the
next day. For my own
protection as a clergyman, I was accompanied by
another clergyman who happened to be staying in
Powitz with the local chairman of the citizens
committee. We reached Gnesen despite many threats
made against my person along the
way. The citizens committee decided to house me in the
hospital of the Grey Sisters for my protection. This was
done. I stayed until Monday, 11 September 1939, at
11:30 A.M., after the Germany army had taken the
area. I was released
by a German army captain from protective custody.

I remarked that constant accusations had been made on
the way to Powitz to the effect that I had possessed a
shortwave radio hidden in the oven of my dwelling; I
had the chairman of the Citizens Committee in Powitz
establish the
groundlessness of the accusation.

At this point, he told me: "I must tell you that Mr
Wiedermeyer is no longer alive." He asked to maintain
the strictest secrecy about this. On Thursday, 14
September 1939, all fresh graves in the cemetery of
Powitz were dug up by
civilians sent by the city of Gnesen, which led to the
discovery of the dead bodies of Mr. Derwanz and Mr.
Wiedermeyer. Wiedermeyer's body was particularly
badly mutilated, in particular, exibiting bleeding
wounds on the neck.

Both men were killed by Polish soldiers.

In addition to these two men, six other persons from
the region of Gnesen were bestially murdered near their
farms by armed civilians. Among them was Kropf and
his son in law, Brettschneider. The abdomen of one
murder victim had
been cut open, and the head had been crushed. These
crimes were spoken of with genuine horror in Gnesen,
even among the Poles.

In my opinion, the civilians were supplied with
weapons by the authorities. This happened during my
absence from Gnesen. The grave diggers at the
Evangelical cemetery can testify to the condition of the
bodies. I cannot remember
their names for the moment.

An expulsion order was issued against me on 1
September 1939 from the Starost, and I left Gensen on
3 September.

Dictated aloud, corrected, and signed.

Signature: August Rauhut

The witness was duly sworn.

Conclusion

Signature: Hurtig

Signature: Pitsch

Posen, 29 January 2940

Your Excellency!

A great many priests and laymen have asked us
whether the reports on Polish atrocities reported in the
papers committed against the German population at the
beginning of September of last year, are based on fact.
Since surely many
more people, including the Catholic clergy, must be
awaiting an answer to this question, we, the
undersigned German Catholic priests from the
Archdiosese of Gnesen, Posen, hereby send at least the
following reports from two brethren
of our acquaintance, who experienced the harsh fate of
internment or kidnapping.

Despite the nearly unbelievable harshness and cruelty
testified to by these reports, we should like to
emphasize that these are not exceptional cases. Rather,
all German Catholic priests without exception have
suffered from the Polish
terror to a greater or lesser degree, and many of them
have looked Death in the eye on more than one
occasion.

In addition, our entire German population, due solely
to their German ethnic origin, have suffered the greatest
losses in blood and property: so far 5,000 deaths have
been established so far, committed inthe cruelest, most
bestial manner
by Poles. These frightful crimes were not, however,
committed only by an overexcited Polish rabble, but by
educated Poles as well, and even by police officials,
and officers in the Polish army, who should have
intervened to protect us.
People may perhaps refuse to believe this, since the
Poles are known as a pious people. But their piety has
obviously failed to penetrate inwardly to a sufficient
depth, so that, in their hatred of everthing German,
incited on all sides, they
have come to be guilty of atrocities which stand in the
most extreme contradiction to Christian thought and
feeling.

W.

[wie...@algonet.se]

VIII

"This book was the most difficult task ever assigned to
me as a reporter: it contains only the naked truth. Every
name is that of the actual witness, every description is
based on sworn statements."

The author was the world famous writer and reporter
Edwin Erich Dwinger, who called his monument to the
slaughtered innocent ethnic Germans "DEATH IN
POLAND -- The Ethnic German Passion". That which
is contained in a
hundred official records of a few words each is
described here in consecutive images of the inhuman
crimes of the Polish population against the innocent and
helpless Germans, revealing a spiritual attitude on the
part of the Poles which
deprives them of their claim to a place in European
culture. The reader must be allowed repeated pauses in
the description of the horrifying martyrdom and
murderous fury to which the ethnic Germans were
exposed, because the normal
human mind cannot tolerate such cruelty. Through
these massacres of the Germans, the Poles have
forfeited all claim to pride and honour. That they dare
to turn to the Germans today and beg for help, and
actually accept such help, is a
clear index of their character. Even if they erect a
hundred monuments in Bromberg intended to prove the
contrary, they can in no way conceal the real monument
erected by Erich Dwinger to the slaughtered ethnic
Germans in his book.

For some time now, the Poles have also made it
known, in their usual way, that camp Lamdsdorff is
supposed to have been a real sanitorium for the
Germans held there. They proceed in this connection
exactly as they did with their
monument in Bromberg. I therefore recommend that
every German should read the report of the Lamsdorff
camp doctor, Dr. Heinz Esser: "The Hell of
Lamsdorff", to be convinced of just how shamelessly
the Poles lie.

Yet no Polish priest steps forward to defend the truth;
on the contrary, they demand belief in Polish
innocence, which is, after all, only a lie. The misuse of
religion for political purposes is obvious, because,
strangely enough, no one is
scandalized by these events. Even German Catholics in
Germany turn a blind eye, even though the inhuman
persecutors of Bloody Sunday in Bromberg made no
distinction between Evangelical and Catholic Germans;
on the contrary,
Catholics who declared themselves to be Germans
often suffered worse than the others.

I will now reproduce some sworn statements by
Catholic priests on these crimes, which were taken
down by the War Crimes Investigation Office of the
Supreme Command of the Armed Forces;

Pater Breitinger, pastor for the German Catholics of
Posen, writes as follows on the procession of kidnapped
persons out of Posen:

Posen, 5 October 1939

War Crimes Investigation Office of the Supreme

Command of the Armed Forces

Regarding:

Advisor to Court Martial, Hurtig

Legal Inspector for the Army, Pitsch

There now appeared Pastor Breitinger upon
interrogation, after being duly sworn:

As to myself: My name is Lorenz Breitinger, religious
appelation Father Hilarius, born 7 July 1907 in
Glattbach near Aschaffenburg, pastor for the German
Catholics of Posen, resident in the Franciscan cloister at
Posen.

W

[wie...@algonet.se]

XI

The following persons swear to the truth of the above:

Cathedral chapter member: Dr. Joseph Paech

Cathedral chapter member: Prof. Dr. Albert Steuer

Rademacher

Gumpacht

August Rauhut

Georg Kliche, Priest

Juettner, Propst

Father Hilarius Breitlinger

In view of the above testimonies of German Catholic
dignitaries, Catholics in Germany should be cured of
the superstition that Poles would not expel Germans of
Catholic faith. It would really be impossible to raise a
stupider objection
defence of the Poles. People filed serious accusations
against me with the State Prosecutor, just because I
quoted a Polish saying on television: "A German
Catholic is not a real German." I quoted this in my first
book. Due to my having
quoted this phrase taken from the mouth of a Pole, I
was accused of "insulting German Catholics". I only
made one mistake -- as I realize only now, but at any
rate a most serious one, when I referred to the journalist
Zdanowski as the
speaker. A tape of the television discussion has been
made available to me, from which it is clear that it was
not Zdanowski who made this statement, but rather our
much-beloved expert Prof. Markiewicz, the self-styled
historian, in
person. I shall now quote his statement word for word:

"Religion plays a great role here. To a Pole, a real Pole
was one who was a Catholic, as well as vice versa: a
real German simply had to be a Protestant. For this
reason, a special term was invented: German-Catholic;
which sometimes
means, and all the more so, that he is a German, but
that he is a Catholic, that is, that he is not a real
German."

In keeping with this piece of wisdom, a Catholic
Swede in Evangelical Sweden cannot be a "real
Swede", and a Catholic Chinese cannot be a "real
Chinese". This logic may be impossible to fathom, but
it is, in clear language, the
statement of a speaker who is far more important than
the journalist Zdanowski could ever be. A history
professor can hardly be said to have been talking
simple rubbish when he takes a position on German-
Polish problems on German
television. That religion must coincide with nationality
is a thought which can only originate in a Polish brain.

The person who tried to turn me over to the State
Prosecutor, since he considered himself insulted and
outraged as a German Catholic by my quotation from
the Poles, should really have withdrawn his complaint
against me and filed it
against Prof. Markiezwicz. Did he possess that much
decency? No. He filed an appeal to the Attorney
General against the prosecutor's order dismissing the
case against me on the grounds that it was groundless.

After that, he even filed a complaint with the State
Supreme Court.

This event shows the grossly unlogical thinking which
lurks in the brains of many who permit themselves to
judge the facts and background of history. They read,
but do not understand what they read. They write, but
do not
understand what they have written. But they proclaim
their opinions at the top of their lungs, regardless of the
damage they are doing to their own country and their
own people. Letters to the editor are written based on
willful ignorance,
conceding the territories of the German East to the
Poles, just because that is what the writers once learned
in school. This is not the first time that the Poles have
made an effort to get their ideas into German school
books, through their
representative Prof. Markiewicz. Such persons have
always existed and on the German side, do-gooders
who are ignorant of German rights and therefore give
in. Among them, I include the Evangelical Churches of
Germany, who,
forgetting their dead in the East, express contempt for
the victims through their demands that the homeland be
given up. Even the Evangelical Churches of the East
have had to pay in blood for their Christian convictions.
The following
obituaries taken from two official German publications
set forth the names of those who lost their lives in the
Polish murder actions:

W.

[wie...@algonet.se]

XII


In true fulfilment of their service to people and Church
of the homeland, the following clergymen and church
officials of our church district, insofar as could thus far
be determined beyond doubt, died during the days of
the liberation,
either killed by Polish murder gangs or as a result of
exhaustion during long marches:

Rev. Friedrich Tuft of Sienno
55 years of age, in the 29th year of his ministry.
Murdered on 1 September 1939 in Sienno.

Rev. Richard Rutzer of Bromberg-Jaegerhof
48 years of age, in the 10th year of his ministry.
Murdered on 3 September 1939 in Bromberg-Jaegerhof

Deacon Willy Lubnau of Posen
District Trombone Guard in the Evangelical Young
Men's Work
39 years of age, murdered on 10 September 1939, near
Rutno.

Rev. Emil Mix of Strelno
64 years of age, in the 48th year of his ministry.
Died in the "House of Mercy" in Lodz on 20 September
1939, as a result of severe mistreatment suffered on the
march to Lowitich.

Superintendant Georg Reisel of Rentomischel
75 years of age, in the 46th year of his ministry.
Died on 12 September 1939 in the Deaconage of Posen,
exhausted by interment.

Rev. Paul Rudolph of Graz
43 years of age, in the 24th year of his ministry.
Murdered on 10 September 1939 near Rostchen.

Rev. Johannes Schwerdtseger of Posen
48 years of age, in the 24th year of his ministry.
Murdered on 10 September 1939 near Rutno

Rev. Johannes Tauber in Sontop
47 years of age, in the 15th year of his ministry.
Murdered on 10 September 1939 near Rostschen

The memory of these men will live on in our hearts
forever.

"No man hath greater love than this, than to lay down
his life for a friend." John, 15:13

Posen, 16 October 1939

The Evangelical Consistorium and Synodol Board of
the United Evangelical Churches

D. Blau Birschel

General superintendant President of the synod

------------------------------------------------------------





The unremitting search for those arrested and taken
away during the first days in September has proven
beyond a certainty that, in addition to the victims
already reported by us, the following Christian
clergymen from our Evangelical
Church were killed by Polish murder gangs:

Rev. Oskar Reder
In Roglino, 63 years of age, in the 36th year of his
ministry.
Shot in early September near Thobecz.

Rev. Ernst Reinitz, Graduate in Theology
In Czempin, teacher at the Theological University of
Posen, 44 years of age, in the 17th year of his ministry.
Murdered in early September near Turek.

Rev. Henz Werner
In Czin, 34 years of age, in the 10th year of his
ministry.
Murdered during the night of 4-5 September in
Hohensalza.

Rev. Wilhelm Borgmann
In Rendstadt-bei-Pinne, 30 years of age, in the 3rd year
of his ministry.
Shot on 4 September near Rostchen.

Pitar Mark Riede
In Schwiegel, 25 years of age.
Murdered on 8 September at Turek.

The memory of these men will live on in our hearts
forever.

"Remain true unto death, and I will give you the crown
of life." Revelations 2:10

Posen, 11 November 1939

The Evangelical Consistorium and Synodal Council of
the United Evangelical Church

D. Blau Birschel

General Superintendant President of the synod

---------------------------------------------------------

It is impossible to describe all the cruelty that millions
of people were condemned to suffer merely because
they were German, in an event which would certainly
never have taken place if the Polish people had not
been incited by their
intelligentsia and their fanatical clerical leadership. The
persons responsible can never wash themselves clean
from their guilt. It is a crime for which there is only one
redmption: that is, to look at their own souls, and turn
to their own
people and tell the truth. The official records from
September 1939 show that many Poles who committed
horrible crimes against their German neighbours,
weepingly exclaimed that they didn't know how they
could have been capable
of such deeds, had they not been incited to such an
extent; it was believed that if the priests demanded it,
they had to do it.

As a further proof of clerical encouragement, I quote
the following text of a prayer embroidered by a Polish
Christian into the priestly raiment:

"O Lord, give strength to our hands, accuracy to our
cannons, resistance to our tanks, invisibility to our
planes, speed and universality to our gases; give them
the sign which is equivalent to your Holy Love.

"In the name of the Holy Love with which you love us,
may the enemy sink down like grass, mowed by the
scythe of your justice. May their women and their land
be unfruitful, may their children go begging, and their
daughters fall
victim to rape. May their bullets and artillery shells fall
in the grass like little lambs, and ours tear the heart out
of the enemy like tigers, and may they finally go blind.

"Our soul is the same as one thousand years ago. It
hates the enemy and spares him not. So pardon not the
godless, but punish them; so that they may cease to do
us harm; and please do not hinder us when we kill
them.

"For now and forever, and for all Eternity. Amen."

The author of this "prayer" was the Polish Catholic
priest Mieszko Uszerski. It was distributed as a
postcard in the 1930s, along with a "map of the Greater
Polish Empire" -- also printed on a postcard -- which
included Berlin and parts
of Czechoslavakia. The "enemy" was understood to be
exclusively German, in whose extermination the great
majority of the Polish people saw the panacea for all
the ills of humanity. This is only one example of flood
of anti-German
incitement and the rage to destroy which explains the
explusion of one million Germans after the First World
War, the murder of thousands of Germans on Bloody
Sunday in Bromberg on the third day after the
beginning of the Second
World War in 1939, as well as the total extermination
of all German ethnicity beyond the Oder-on-Neisser.

This "prayer" by an allegeldy Christian priest,
inoculating his flock with chauvinistic hatred, was
quoted in the "Deutsche-Wochen Zeitung" of
22.1.1971.

It cannot be objected that this is merely the temporary
aberration of a single priest: we have many other proofs
as well. The Polish Church has never disassociated
itself from such clear expressions of hatred or
condemned them. They
did not do so even in view of general knowledge of the
cruel murder orgy of Bromberg and the long lines of
kidnapped persons: rather, they were silent. Had they
intervened, the atrocities of Lamsdorff could never
have taken place. But
down to the present day, not a word of disassociation or
condemnation of the criminals has ever been uttered,
not a single criminal has been brought before a court.
This shows that they approve of the murder of ethnic
Germans, and
stubbornly defend the theft of German land. In so
doing, the highest representative of the Polish Church,
Cardinal Stefan Wyszynski, stands forth so prominantly
that he even declared, in God's House, Breslau
Cathedral, that Poland had
regained its own property, that the very stones spoke
Polish, that it was not the German soul that inhabited
this cathedral, but the Polish. Is the Polish Church
really Christian? Or is it exclusively Polish, pursuing
other objectives which
the same Cardinal revealed when he said:

"The greatest Counter-Reformation in history began in
1945!"

The explusion of nearly 15 million people from their
centuries-old homeland was obviously a step towards
this Counter-Reformation, since this same Polish
clerical has admitted that the Lutheran Reformation
was reversed in the
reconquered areas.

Let us remember the role played by the Primate of
Poland Cardinal Hlond, Cardinal Wyszynski's
predecessor, in 1945, when he compelled the
Administrator of the Bishopric of Breslau, the chapter
vicar Dr. Ferdinand Piontek, to
waive his jurisdiction beyond the Oder-Neisse Line. He
claimed to be acting on behalf of the Vatican, but it
later turned out that Pope Pius XII had no knowledge of
the matter. When the Breslau University Councillor Dr.
Kaps informed
the Pope of Hlond's actions in detail, Pope Pius XII is
said to have been very upset, saying, "We didn't wish
that".

This is significant proof of the evil role of the Polish
Church in politics. It shows quite clearly that it does not
travel the narrow path of virtue, but uses every
instrument to achieve its goals, even lying and
swindling. The Axel Springer
publishing house in Berlin revealed Cardinal Hlond's
role under the headline "Polish Cardinal Tricks Papal
Nuntius"; at least, according to the "Homeland Letter of
the Catholics of the Archbishop of Breslau" no. 3/1977.

W.

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XIII

Poster of the "Polish Protective Association" of "Anti-
German Week", 21 - 28 November 1930

Translation of text: "Away, Prussia! We Are Repeating
Grunwald!"

Grunwald is the Polish name for the battle of
Tannenberg in 1410, in which the Poles gained a
victory against the Teutonic Knights due to the betrayal
of the German positions.

The German in this illustration is depicted as fat,
brutal, beastly -- a monster. The Pole, by contrast, is
slim, resolute -- the picture of nobility.

---------------------------------------------------------

The Poles reveal their attitude towards us at every
possible opportunity -- including banners on the streets
during their never-ending strikes. Their attitude is that
they neither forgive nor forget, even though they are
responsible for their
own misfortune. But that is suppressed and denied; the
Poles have always been the only angels of innocence in
the whole world. And the German fool always turns the
right cheek even when he has just received a powerful
buffet on the
left one; he never sees his own rights, only those of
others, no matter how lying and arrogant. And because
the whole world knows this, every kind of disgraceful
act is permitted against him: it is always endured.

Might I be permitted at this point to provide additional
proof of the anti-German attitude of the Polish
intelligentsia, making it particularly clear that Polish
Christian beliefs are dependent on whether certain
circumstances and events
turn in their favour or to their disadvantage. The proof
is a letter from Pope XII to the German bishops, in
which he expresses an opinion on events in the East and
on the expulsion of the Germans, together with the
reaction of the Polish
university teachers.

The Papal letter of 1 March 1948 reads in part as
follows:

"The refugees from the East will always deserve
special consideration, expelled as they were from their
homeland in the East by force, expropriated without
compensation, and sent to the German zones. When we
come to speak of
them we are not so much concerned with the legal,
economic, and political point of view of this procedure,
which is without parallel in European history. History
will be the judge of the above mentioned points of
view. We fear that its
verdict will be unfavourable. We believe we know what
happened during the war years in the broad expanses
from the Weichsel to the Volga. But was it permissible,
in retaliation, to expel twelve million people from their
homes and
farms, and expose them to misery? Are not the victims
of every retaliation, in their majority, people who took
no part in the events and misdeeds which took place,
who had no influence over them? And were these
measures politically
reasonable or economically responsible, when one
considers the living needs of the German people, in
addition to the well-being of all of Europe? Is it
unrealistic for us to hope and desire that all participants
may come to a more tranquil
view of things, and make these events reversible insofar
as that is still possible?..."

The pious Poles, who are so fond of their churches,
nevertheless showed the value to them of an appeal
from a Pope who was not a Pole. Three months later,
the university teachers of Cracow replied in a sharp
counter resolution. This
answer is so interesting, and provides such an insight
into the character of educated Poles in particular, that
one can never read this reply often enough. Envy and
hatred ring throughout it, since the Pope had found
words of mercy and
love for the victims of explusion, but not for the Poles.

"We, the undersigned Rectors, Deacons, and
Professors of the University, hereby affirm: 1) We
decisively reject the unjustified opinion of the Pope
regarding the question of our Western borders, which
are not negotiable. The Western
territories are, and remain, an integral part of the New
Poland. 2) The statement of the Pope that 12 million
germans were expelled, reflects neither the facts nor the
truth, since only 2,155,000 Germans were resettled to
Germany, and
this in a manner which differed considerably from the
methods employed by the Germans. 3) In his letter, the
Pope speaks of the 'proud achievements of Catholic
Germany in Breslau', thereby forgetting that Wrocklaw
was for centuries
the seat of a Polish bishop and part of the Polish state,
which was governed by Catholic kings. 4) The letter of
the Pope is characterised by love, friendship and mercy
with regards to the Germans. The Pope addresses the
Germans 'Dear
Sons and Honourable Brethren', calling them a
Christian people, which 'has a double right to know that
the heart and concern of a Shepherd of the
Representative of Christ stands nearby them'. The
resettlement of the Germans from
Poland is termed by the Pope a 'procedure without
parallel in European history'. Unfortunately, the Pope
found no such words for us when the Germans killed
millions of Poles, in a manner truly without parallel in
the history of
mankind, nor when, in an equally unparalleled manner,
they arrested outstanding personalities from the Polish
sciences, professors from the oldest universities in
Poland, and one of the oldest universities in Europe, as
well as from other
academic institutions, and caused them to die slowly in
Dachau and Oranienburg; nor did he do so when they
arrested Polish Catholic priests -- patriots -- and
tortured them in camps. The Pope did not protest
against the gas chambers
and crematoria of Auschwitz, Maidenek, and Treblinka,
nor did he call this 'a crime without parallel in
European history.'"

This answer to Pope Pius XII proves the peculiar
attitude of the Poles to the Head of the Church. They do
not hesitate in the slightest to accuse the Pope of
injustice and untruthfulness (that is, lying), or of
preferring the Germans over
the Poles. They could not possibly provide Christ's
Representative at the Holy See of St. Peter with a
clearer proof of the envy and ill will, the hatred and
abhorrance, which they have always felt towards the
Germans than this letter, in
which they turn history completely upside down, since
the Rectors, Deacons and University Professors
obviously believe that Pope Pius XII is unaware of the
history of the German East. This reveals the boundless
arrogance of the
intellectual classes in Poland, which does not hesitate to
attack the Christian Catholic Head of the Church with a
contempt "which has no parallel", since he dares to
demand justice and humanity for the Germans whom
they hate so
much.

This is the perfect answer to Kurt Lueck's question: do
the Poles really think they are proving their greatness
through an incomparable contempt for history?

These honourable gentlemen refer to the "oldest
universities in Europe", as if their founding had been
the work of the Poles. But there is nothing unique in
this procedure; they have always laid claim to
everything to which they had no
fundamental right. This what they did with Nicholas
Copernicus, with Veit Stoss, and an endless list of other
Germans who lived and worked in Poland to the benefit
of the land and its people. They continue to do so at the
present time,
even with the ethically German Father Maximilian
Kolbe, whom they also wish to claim for their own due
to his Catholic faith, since, in keeping with the formula
"Catholic means Polish, and Polish means Catholic",
the Catholic Kolbe
was also transformed into a Pole. Kolbe was most
certainly an extraordinary man, and he took his
Christian beliefs seriously, but does that make him a
Pole? Kolbe's life story is told in the script "Father
Maximilian Kolbe -- Hero of
Auschwitz" by Franz Lesch, OFM Conv. Radio
Vatican: we learn that he was born the second of 5
children in a working class family, and was named
Raimund. Zdunska-Wola, his birthplace, is a city
adjacent to mighty industrial city of
Lodz. His father was a weaver. The father's first name
is nowhere mentioned, but since the boy was given the
name of Raimund, which was not common anywhere in
Poland, we must assume that his parents came from the
Austrian part
of Silesia, where this first name occurs frequently, that
they emigrated to the booming German textile city
Lodz, and settled in Zdunksa Wola, which is also
German. The name Kolbe is so unequivocal that it leads
necessarily to the
conclusion, in combination with the baptismal name of
Raimund, that Kolbe was a German by birth. At the
time of this birth in 1894 there was no such nation as
Poland. It was, however, an era during which Silesian
weavers, due to the
misery of their own homelands, emigrated to seek new
homes. The industrial city of Lodz and the surrounding
areas offered both bread and work. None of these hard-
working German weavers ever went to "Poland", but
rather to the city
of Lodz, which was under Russian sovereignty. That
the young boy was accepted into the university to study
the humanities, was the result of his gifts; that he was
accepted into the Holy Order of Francis of Assissi at
the age of 16 is no
proof of Polish nationality either. During the following
period, he was sent to Rome to continue his theological
studies at the Papal University. In Rome, he fell ill with
consumption. In January 1917 in Rome, he had a
experience which
proved decisive to his life. Father Lesch describes this
in the above mentioned short book:

W.

[wie...@algonet.se]

XIV

"The Freemasons were celebrating the 200th
anniversary of the founding of their craft. At the same
time, they were unsparing in their words: 'The Devil
will reign in the Vatican, and the Pole will serve him as
a Swiss guard.' Kolbe
described this event in 1941 in the following words:
'These men, divorced from God, are in a state of
misery. Such deadly hatred of the Church and Christ's
Representative on Earth is not the work of mere
individuals, but is the result of
systematic activities ultimately rooted in Freemasonry.'

"To hold out a helping hand to these unhappy men, to
help all to a blessed life, under the protection and
through the interception of the Immaculate Virgin
Mary, Maximilian, together with six fellow brethren on
17 October 1917, in the
college of the order in Rome, founded the 'combat
troops of the Immaculate', the 'Militati Immaculatea'
(MI), known in the German language as the 'Kreuzzug'
. The founding documents state that its objective was
the redemption of
sinners, heretics, schismatics, but especially
Freemasons, together with the healing of all men. What
an ecumenical document!

"At 23 years of age, while still a sub-deacon, Kolbe
became the father of a worldwide movement which had
no lesser aim than to lead the whole world to God in
such a manner as to enable Him to dwell in all."

From this and other statements, it is clear that Father
Kolbe was motivated by a general love of humanity
which recognized no nationalities, only service and
love, but never hatred of any kind: a quality of
character typically
characteristic of no other people as much as the self-
sacrificing Germans. There is no people on earth which,
apart from its other good and bad qualities, so converts
this humility and dedication, this love of its enemies
and renunciation
of its own living rights, into action. It is precisely this
characteristic which, in addition to his German name,
Raimund Kolbe, confirms that he was a German and
not a Pole. This fact is in no way exceptional. Another
example is readily
available in the person of a Catholic politician of the
present day, who, though he knows nothing whatsoever
about Poland, calls himself a "committed friend of
Poland and Polish history", and, what is more,
proclaims that that he is in
no sense a German nationalist. If he had lived in
Poland, as was the case with Father Kolbe, the Poles
would naturally claim him as one of their own, since
after all, he is a Catholic, and full of friendship for the
Polish people. The
remarks of this politician, the then Federal
Representative Dr. Helmut Kohl, on 19 February 1976
in the German Bundestag, as reported in the official
stenographic record, read as follows: "We have said
that it is natural, based on the
great tradition of the German Centre Party, to which my
family belongs and in whose tradition I was raised, not
having experienced the period personally, to take a pro-
Polish position... I assure you, Mr. Chancellor, that you
are entirely
correct in your impression. No German nationalist, no
committed enemy of Poland, sits before you here, but
rather, a committed friend of Polish history, of the
Polish future, and, above all, of the Polish people."

Dr. Kohl, according to his own admission, is first of all
a Catholic, and loves the Polish people above all else.
Since he is no German nationalist, but rather a
committed friend of Poland, the Polish people, and the
Polish future, is he
then no longer a true German, in keeping with the logic
of Professor Wadyslaw Markiewiscz? And can he be
therefore be claimed as a Pole by the Polish people, like
Raimund Kolbe, who recognized no nationalities, and
was only a
Catholic? Father Kolbe's fellow prisoners in Auschwitz
testified that he felt no hatred, not even of the Germans
who had put him in the camp and who guarded or drove
him; rather, he at all times urged only peace and love,
which are
certainly not Polish character traits, since Polish history
supplies us solely with proofs to the contrary. Whether
Father Kolbe served as a missionary in China, Japan or
Poland, was indifferent to him, as may be seen from the
many
stories and obituaries written about him. His concern
was exclusively the Catholic mission, and his particular
vocation was the order of the "Militati Immaculatae",
which he founded. According to the founding
documents, the order was
not concerned with Poles, but the conversion of all
sinners, particularly the Freemasons, followed by the
healing of all men. But that is not the aim of the Poles,
since they claim Heaven for themselves alone, turning
the Mother of Jesus
into the "Queen of Poland", that is, a worldly regent,
who can, and must, reign solely for one single people,
and who must, and therefore does, only speak Polish.
But this was not Father Kolbe's view: when he served
as a missionary in
China and Japan, his order was called the "Immaculate
Virgin Mary", not the "Queen of Poland". He could
hardly have converted any Chinese or Japanese in the
name of a Polish queen! At his canonization, he was
represented as the
symbol of all reconciliation. But in reality, this symbol
of universal reconciliation and love of humanity has
been turned into a symbol of eternal hatred of the
Germans. That is a Polish, not a German, method of
procedure.

In the past pages, I have described how Polish
literature and the fanatacal Polish priesthood have used
atrocity propaganda against all things German. In
literature and painting, the most horrifying atrocities
were invented, depicting the
Germans as subhuman monsters, and the Poles as the
most heroic and noblest people in the world. Thus it is
with the symbol of reconciliation which they now wish
to claim for themselves, allegedly because Kolbe was
of Polish blood.
Precisely the same kind of "Polish blood" as flowed in
the veins of Nicholas Copernicus, Veit Stoss, or
Gottlieb Linde. At the same time, no image, no book,
no obituary, fails to recount the most disgusting
atrocities imaginable which
this hero was allegedly forced to endure at the hands of
the Germans. This is intended to bring anti-German
disgust and hatred to a boil. It is unceasingly hammered
into Polish minds that the Germans murdered their
priests. At the same
time, they never neglect to attribute the corresponding
qualities to the Germans: the blood-drenched hangmen,
SS torturers, slaves doomed to extinction, executioners,
and anything else which could be invented by the noble
Poles,
nothing is missing. The black-white caricature of evil
vs. good is drawn to perfection. Everyone is forced to
participate. On the back cover of the little book by
Father Lesch from the Vatican is an afterword signed
by Cardinal Wojtyla,
containing the epithet "Bloody Fritz". This is another
indication of this high dignitary's true priorities, since
the epithet "Bloody Fritz" is intended as an incitement
to hatred. The man to whom the afterword was
dedicated was of far
greater nobility than the man who wrote it, since all
witnesses agree that Father Kolbe never spoke a word
of contempt or hatred, but taught only peace and love.
This type of remark from a Man of God is certainly not
in the spirit of
Maximilian Kolbe, who was a German by birth by the
name of Raimund Kolbe. We do not doubt the
descriptions of his life and dedication, we simply wish
to delve further into the legend of his death, i.e., his
alleged murder, since the
stories abound with so many contradictions. Again, we
wish to point to the misuse of religion for political
purposes.

W.

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XV

First, it must be kept in mind that Kolbe, at the time of
his death, was dangerously ill with tuberculosis -- very
active tuberculosis -- as Father Lesch and others never
fail to mention. He therefore identified himself entirely
with the
thought of the sacrificing his life for others. He even
requested this very sacrifice. Father Lesch reports that
Kolbe repeatedly, voluntarily, and constantly did
without bread and tea -- even medical treatment -- to
prove his Christian
humility and service. His incurable tuberculosis may
have been partially responsible for this longing for
death.

Let us now turn to the available -- and unavailable --
Auschwitz documents concerning Father Maximilian
Kolbe.

From a letter from the Auschwitz State Museum dated
21.10.1977, we learn that "due to the destruction of the
majority of the documents by the SS camp
administration, the file of death records for Maximilian
Kolbe is unavailable.
But the individual document from the registry office,
i.e, the "individual certificate", is available. As such a
certificate, the cloister at Niepokolanow, upon request,
issues a photocopy of a letter of the last alleged
eyewitness. I have
translated this letter, and reproduce it in its entirety as
follows, since it contains allegations which are so
monstrous that they cannot reflect the truth:

"Chorow, 27 December 1945

"To the administration of the 'Knights of the
Immaculatae' in Niepokolanow

"Upon reading the article 'Remembrance: the last days
of Pastor O. Maximilian Kolbe' in the December issue
of the 'Knights', I wish to describe his last days in the
underground bunker of the Auschwitz camp.

"I was then working as writer and interpreter in the
mentioned bunker, and due to this noble man's
extraordinary behaviour in the face of death, which
inspired admiration even among the SS men, I still
remember his last days exactly.

"Block 13, at the right end of the camp, was
surrounded by a 6 meter high wall. Under the earth
were cells, on the other hand in the ground floor the
penal company was located. In many cells, there were
small windows and bunks;
others had no windows or bunks, and were completely
dark. In one of the latter cells in July 1941 after the
evening roll call, 10 prisoners were led out of block 14.
Before the block, they were ordered to strip naked, after
which these
poor souls were pushed into the darkness, where 20
unhappy victims from the previous group were already
confined, also naked. All new arrivals were led into one
cell. Upon being locked into the cells the SS men
laughed, 'You'll
shrink like tulips'. From this day onwards, the prisoners
received no food at all. At the daily inspection, the SS
men on Block 13 were ordered to take out the dead
from the night. I was always present during these visits,
since I noted the
numbers of the dead and had to interpret possible
conversations and requests of the prisoners from Polish
into German . From the cells in which the unhappy
victims were located, came loud daily prayers, rosary
recitations, and songs in
which the prisoners in the neighbouring cells
participated. At times, when the SS crew was not
present, I went into the bunker to speak to my
colleagues and to cheer them up. Heartfelt greetings
and songs from the suffering to the Holy
Mother could be heard from all entrances to the bunker.
I had the feeling I was in church. Father Kolbe spoke,
and the prisoners answered in a chorus. They were so
deeply absorbed in prayers, that they didn't even notice
the SS men
spying on them. They only fell silent when the SS
shouted loudly. When the cells were opened, the
sufferers begged for a bit of bread or water, but they
didn't get it. When one of the stronger prisoners
approached the door, he was struck
blows in the abdomen so that he fell over backwards
and hit the hard cement floor and was killed, or was
shot. The degree of torment the prisoners had to endure
before their death is shown by the fact that the latrines
were always dry
and empty; hence we may conclude that the
unfortunates had to drink their own urine due to their
great thirst.

"Kolbe himself kept himself apart. He didn't complain,
and asked for nothing. He gave. He consoled his fellow
prisoners, saying that the departed would be all right,
and that the prisoners would be released. Since they
were already
very weak, they prayed only very softly. During
inspections, the priest Kolbe could be seen standing or
kneeling in the midst with a peaceful expression,
looking out upon the world, while all the others already
lay on the floor. The SS,
who recognized his dedication and saw that all the
others in the cells had died guiltlessly, came to have a
great respect for Kolbe and told each other 'that priest
there is really a really decent person. We never had one
like him here
before'. Thus 2 weeks passed. In the meantime, one
after the other died, until after 3 weeks, only 4 were left
alive, including Kolbe. That seemed too long to the
camp administration. The cell was needed for new
victims. Therefore, they
fetched the leader of the hospital, a German with the
criminal name of Bock, who gave each one of them an
injection of carbolic acid in the veins of the left hand.
Kolbe, with a prayer on his lips, held out his arm to his
murderer. I could
not look. Pretending that I had work in the office, I left
the room. After the SS had left the room with the
murderer, I returned immediately, and found Kolbe in a
sitting position with his back against the wall, his eyes
open, and his head
leaning to one side. The peaceful, pure face was
beaming.

"Together with the barber on the block, Chlebik, I bore
the body of this hero to the washroom. There he was
laid into a box and taken away. Thus disappeared the
heroic priest of Auschwitz camp, freely sacrificing
himself for the father
of a family, peaceful and still, praying until the last
moment. For several months in the camp, everyone
thought of the heroic deed of the priest; the name Kolbe
was mentioned at every execution. The impressions I
had of this event will
remain in my memory forever. I could not confide the
details of Kolbe's last days to the priest K. Szweda,
since any violation of secrecy about the building was
punished by death. Some time later, the priest Szweda
was transferred to
Dachau, and we didn't see him any more. I have just
now accidentally received the December issue from my
colleagues Hornika from Chorzow, and decided to
write this letter immediately. With sincere best wishes
and Gods blessings, I
remain, Faithfully, Borgowiec Bruno."

Now. The German occupation troops had already
withdrawn from Poland by January - February 1945.
But the last "eyewitness" kept the secret of the Kolbe's
death all to himself until the end of December; that is,
no one showed any
interest in the manner of Kolbe's death until then,
obviously because there was nothing remarkable about
it. From December 1945 onwards, however, it was
different. The death records -- i.e., documents from the
internment period --
were unfortunately lost, but a "death certificate" is
available. There was also a last "eyewitness", and he
was alleged to have made this report. I have spoken to a
doctor about this report. Here is what he says:

1. No healthy man, let alone someone suffering from
tuberculosis, could survive 2 or even 3 weeks naked in
a dark cell, on a bare cement floor, without any food or
water. Thirst and cold would have caused very rapid
death.

2. The latrines are said to have been dry and empty
because the prisoners allegedly drank their own urine
due to severe thirst. But if they had done that, they
would have died much more quickly, since all the toxic
substances of the body
are concentrated in the urine, which is excreted
precisely so that the body may be free of these toxins. If
the prisoners had satisfied their thirst in this
unappetizing manner, they would have re-ingested
these toxins into their bodies, and
would have rapidly died from poisoning. (A question
from the doctor: if the latrines were dry and empty, did
they also eat their own excrement? Even when they
suffered from diarrhoea, which would have been
inevitable?)

3. After 3 weeks naked on a cold cement floor with
active tuberculosis, Kolbe allegedly continued to stand
or kneel in the middle of the cell, praying loudly,
consoling his last fellow prisoners! And all this time,
they never received a
drop of water! That would have been impossible even
for a Hercules.

4. The last 4 prisoners are said to have been killed with
an injection in the left hand, with carbolic acid, no less.
This was surely the first time in the history of medicine
that carbolic acid has ever been used for such a
purpose; to a doctor,
this is completely incredible.

5. The witness reported that any violation of secrecy
about the building was punishable by death, that is, the
killing was to remain secret. But carbolic acid is a
strongly-smelling substance which betrays its won
presence.

And now I must add a 6th objection. The death records
were lost, of course, but the X-ray records survived.
According to these records, Kolbe was X-rayed on two
occasions, on 28 July 1941 for the last time! The
witness speaks of
confinement in a dark cell for 3 weeks, from July to 14
August 1941. That means that Kolbe was taken out of
his dark cell to be given a quick X-ray, just before his
intended murder! What curious people these Germans
are!

The fact that Kolbe was X-rayed on 28 July 1941
proves that his active tuberculosis was given medical
treatment, and that he was not held in any "death
bunker", since it is inconceivable that the Germans
would have taken him out to
X-ray him. This therefore proves that the letter from
this "Borgowiec" is a fabrication. The purpose of the
fabrication is clearly revealed at the end of the sworn
statement of the person for whom Kolbe allegedly
sacrificed his life. This
sworn statement is dated even later than the
Borgowiec's statement, i.e, 25 October 1946, more than
5 years after the alleged events! It does do not restrict
itself to the facts, but extends to Kolbe's future
beatification and canonization,
which is obviously the purpose for which the statement
was drawn up and written.

"I drew the lot. With the words, 'oh, my wife and my
children, whom I must leave as orphans....', I went to
the end of the block. I was doomed to go and starve to
death in the hunger block. Father Maximilian Kolbe
and a Minority
Father from Niepokolanow heard these words. He
stepped out of the ranks went to the camp leader and
tried to kiss his hand (!). "What does the Polish pig
want?", Fritsch asked the interpreter. Father
Maximilian pointed to me with his
finger, and declared himself ready to go to his death for
me. With a corresponding movement of his hand and
the word "Aus!", the camp leader called me out of the
ranks of the doomed, and Father Maximilian Kolbe
took my place.
Shortly afterwards, they led them off to the death cells.
They ordered us to go to the blocks. At this point, it
was difficult to resist the overpowering impression
which gripped me. I -- the condemned man -- was now
to go on living, while
another sacrificed himself willingly for me! Was this a
dream or reality? ... Among our companions in
suffering at Auschwitz, only voices of admiration were
to be heard for the priest's heroic sacrifice of his own
life for me. I grew up in
the Catholic religion, and have kept my belief
throughout the hardest times of my life. Only religion
gave me strength and hope at these times. Father
Maximilian Kolbe's sacrifice has further strengthened
my religious convictions, as
well as my attachment to the Catholic Church, which is
able to produce such heroes. The only thanks that I can
offer my rescuer is a daily prayer, which I say together
with my wife."

W.

[wie...@algonet.se]

XVI

The rescued person whose life had been saved, whose
life was now given back to him, regardless of the
overpowering impression which Father Maximilian
Kolbe's sacrifice made on him, felt no immediate
impulse to speak of the
heroic sacrifice of the priest from his Church and his
people, or to give public thanks for his salvation, even
after the collapse of the German Reich, the evacuation
of Auschwitz, and the liberation of the prisoners. Only
one and a half
years later did he sign a statement which was obviously
prepared because it had dawned on someone that the
Church needed a new Saint with which to kill two birds
with one stone. First, a closer attachment of the people
to the Church,
and secondly, the memorializing of eternal anti-German
hatred, since the simultaneous beatification and later
canonization would provide plentiful opportunity to
harp on German crimes. The Kolbe case was intended
to establish
German inhumanity even if all the other lies and
atrocity stories were proven false. In so doing, they
didn't limit themselves to speaking of the priest's
sacrificial death; they used the opportunity to make
renewed accusations of German
crimes. The intent is obvious, and destroys the effect, as
Wilhelm Busch would say.

It must be stressed that Father Kolbe bears no guilt for
this swindle. In Poland, the Church, God, Jesus, the
Virgin Mary, and the clergy have all been nationalized
and conscripted into the national struggle. And
according to the motto
that "Catholic means Polish", the Catholic Kolbe is said
to have been a Pole, just as in the 19th century, the
villages of Bamberg were made Polish right under the
noses of the Prussian government. The total
misunderstanding of this
process in Germany, and the indifference of Germans
abroad for all the problems of ethnic Germans in
Poland, contribute to this process and are equivalent to
aiding and abetting in it.

How could it otherwise have been possible to
confiscate the churches from their Evangelical
believers, not only after the German collapse, but even
today? Evangelical churches are still occupied by the
Poles. This became particularly
widespread after Pope Wojtyla's first visit to their
homeland! This was reported in no. 1/82 of the
"Anzeiger of the Emergency Administration of the
German East", as well as in some domestic newspapers
and on German television. The
reports contained pleas from long-resident Evangelical
citizens of Mazur, weeping over the theft of their
churches. Even more shocking was the impudence of
the Catholic clergy, who simply declared that the
confiscation of Evangelical
churches in Poland was thoroughly justified and no
cause for anxiety, since there were many more
Catholics than Protestants in Mazur!

The procedure was described by the Lutheran pastor
Firlas at Sehesten in answer to questioning by reporters.
Poles gathered in the locality, and then approached the
Evangelical church in the form of a procession. Adults
and old
people, as well as children, approached the church
carrying candles in their hands. The locks on the church
doors had already been broken open. The churches
were guarded day and night. Signs were posted on the
church doorways
stating that entrance was forbidden to Evangelicals.
Pastor Firlas says: "We protest against this thievery and
robbery. Relations between Evangelicals and Catholics
have been damaged, because we cannot live in
friendship if the
Catholic priests steal our churches. The Catholic
Church walks over corpses to achieve its goals. The
Church is fanatical, and this has worsened since a Pole
became Pope. There can be no question of
ecumenicalism. A total of 12
churches have been occupied. The churches are
guarded day and night."

A Catholic priest was also interrogated by reporters on
the occupation of churches. Here is his answer: "The
great number of Catholics here in Poland justifies the
actions of members of the municipality, who acted
without my
knowledge. The Protestants here have 5 churches, and
needed only 1. The others are empty and falling into
neglect. We have so few churches here in the northern
region -- and only small churches -- and the
municipality is a big one. I
believe that the Protestants are satisfied that their
churches are now in better hands. We do not forbid
them entrance."

When questioned by the reporter on the occupation of
churches by violence, the answer was: "Occupation,
yes... but a guard is necessary. It ensures that the
Protestants cannot come and try to get in."

Nothing can exceed the impudence of this "Christian"
clerical after this. He has the stolen churches guarded
so that the victimized owners can no longer gain
entrance, and at the same time he claims that entrance
is not forbidden to
them! He justifies occupation by violence on the
grounds of the great number of Catholics, and even
claims that Evangelicals are glad that the churches were
stolen from them, since they are now in better hands! In
view of such
shamelessness, it is superfluous to ask how one can
pray in such stolen churches.

The clergyman Firlas attempted to alarm his brothers
in the faith in the West. He turned to the ecumenical
churches of Germany, to the World Association of
Lutherans, and the Evangelical Churches of Germany
for support. But they
all refused to intervene, speaking of mere "Polish
political conflicts". This is the cowardly manner in
which they abandon their brothers in the faith.
Reverend Firlas sees the increasing homelessness of the
Lutherans in Mazur, and
doesn't know what to do. The Poles say anyone who is
a Catholic is a Pole, and that all the Protestants are
Germans. But the Germans leave their countrymen in
the lurch, saying it's only a problem of Germans in a
foreign country; thus
are Germans abandoned by the faith, and not just in the
East. Poland has always attempted to eradicate
minorities. The Catholic Churches now sense that their
power is increasing; against this background, an anti-
ecumenical spirit is also
on the rise, particularly, a rejection of minorities:
chauvinism and nationalism are also growing.
Intolerance of everything which is not Polish gives rise
to hatred; despite this, their worldwide propaganda
claims that they are a tolerant
and highly moral people. They have, so to speak, laid
claim to a monopoly on morals, in an arrogance which
is second to none.

The violent occupation of churches shows the effects
of bad spiritual examples, even decades later. Speaking
in Breslau Cathedral, the Primate of Poland, Cardinal
Wszysynski, declared: "When we look at these Houses
of God, we
know that we have not taken German soil. It is not the
German soul which speaks from these stones. These
buildings have waited and waited, and have finally
returned to Polish hands."

But history shows that it is not the Polish soul which
speaks from one single stone of Breslau Cathedral,
because "Catholic" doesn't mean "Polish". But the
example given above constitutes a free licence for
every kind of thievery, even
that of Lutheran churches, since the Polish majority
need them. It never even occurs to them to build
churches of their own. They have no sense left of
justice left; these "pious Christians" have simply set
aside the Seventh
Commandment.

This Polish attitude also reveals another aspect to these
developments which should not be overlooked, since it
is of enormous importance to us. The Poles advocate
marriage with large families. Seven to nine children are
desired by
them. Lech Walesa even has eight children. He is a
model to the masses. If this continues -- and that is a
certainty, since it is the Germans who feed these
blessings in the form of Polish children -- the Poles can
look forward to a
population of 60 to 70 million people by the year 2000.
Here in Germany, by contrast, the opposite will have
occurred: we will have shrunk to 30 million at the most.
In my first publication, I showed, based on a map
published in
Poland, that German regions as far north as Bremen and
as far south as Munich have already been declared
"originally Slavic regions" by the Poles. There are
already a great many people writing "letters to the
editor -- in Hamburg,
Luebeck, Lueneberg -- in an attempt to support this
contention. Since the Catholic priest at Sehesten
justified the violent occupation of the Evangelical
churches through the greater numbers of Catholic
believers while Evangelical
churches stood empty, we must be prepared to be
treated in exactly the same manner in Germany. Of
course, it will then be said that we are "satisfied to see
our country in better hands"!

This is the policy which has received the blessing of
the Polish Pope with the aid of German Catholics, who
send countless millions and millions of packages full of
valuable goods as love offerings to Polish babies --
postage paid! --
who will expel us as soon as they are able to do so, just
as they expelled 15 million Germans in 1945. The
German worship of everything Polish blinds us to
Polish realities. German Catholicism cannot be equated
with Polish
Catholicism, because German Catholicism lacks any
national component, while Polish Catholicism has
given birth to a nationalism, even chauvinism, which
recognizes no borders. A people which, as history
shows, has never been able
to govern itself, is following a policy which, in its
megalomania and lust for power, must lead to an
explosion of violence between nations. German
Catholicism is jointly guilty in this, since it only sees
only the foreground of Polish
economic misery and not the background of the Polish
lust for power. Constant German assistance encourages
the Poles to rely upon help from abroad, while
continuing to refuse to work. Germany is occupied
territory too, but the
German people work hard. We have no freedom of
action either, nor are we sovereign in our politics, but
nobody goes on strike because of it. Our trade unions
have not, so far, demanded 3 years maternal leave for
the birth of each child,
as established by Solidarnosc in the Danzig agreement.
In Germany, we seem to be too poor to have children of
our own, but the bankrupt Poles, by contrast, can afford
7 to 9 children per family, and 3 years maternal leave
for the
mother! What's the point of talking about working
women? 1 child every 3 years, and there won't be a
single day left for any paid work! And the stupid
Germans pay for it all!

W.

[wie...@algonet.se]

XVII

And what thanks will we get? When this "Master
Race" runs out of space in its border territories -- which
are already stolen land -- they will move westwards,
over the border. At this point, it will be too late for the
stupid Germans.

The whole point of Polish policy is to reverse the
Reformation in the Lutheran areas, as the Primate of
Poland, Cardinal Wyszynski, already expressly
indicated speaking of the regions stolen so far. The
German people must recognize
this. But the Polish people must also realize that every
people has a right to the type of faith which is
compatible with its own ethnic heritage; that medieval-
style religious warfare will not necessarily end with the
victory of the Polish
Church. They have already stolen part of the religious
heritage of the Lutheran Masuren, and deprived the rest
of their lives of meaning, as the victims complained on
television. This has not helped the reputation of the
Poles, since the
theft could not remain concealed. The Germans have
always been prepared for reconciliation and peace, but
this presupposes that the opposite side must call a halt
to its attacks and its lies, put an end to its insults,
recognize its artificially
generated hatred for what it is, and renounce it; that it
pay a tribute to truth, both past and present; that it
recognize the extent of its own guilt, and call its own
criminals exactly what they are, and bring them to trial,
which is what every
state with any culture would do. If Poland wishes to be
a European state with any culture, then it must behave
like a state with some culture, instead of allowing
criminals to be protected by priests. As Bishop Dr.
Wetter, upon leaving
office in Speyer, said to his congregation in his final
address: "We must succeed in reducing hostilities in the
hearts of men, but on both sides. I expressly say: 'on
both sides'; since only then will there be any prospect
of peace."

Every day, the Germans prove -- through huge floods
of assistance packages -- that they bear no hostility in
their hearts. They are waiting for the Poles to renounce
their unjustified hatred and evil libels. This, of course,
includes their
lie letters about the death of Father Kolbe. Otherwise,
the prospects for peace will be nil. Greatness is not
revealed by hate and libel, as Polish authors believe. As
long as Germans are referred to as "mad dogs" in Polish
literature, we
must reject reconciliation, despite our over-abundant
assistance. It is shameless that one side should holds its
hands constantly open to receive love gifts worth
millions, while at the same time, the givers are hated so
much that their very
language is no longer tolerated. The German language
is strictly illegal in Poland, and anyone who speaks
German must reckon with anything from insults to
police arrest. The CDU Bundestag Representative
Helmut Sauer spoke of this
before the Bundestag. Sauer, a Silesian, had taken part
in his godfather's funeral in Poland. When the
clergyman, a German, spoke a few words of
consolation in German to the mourners in a German
municipality in Poland, he was
immediately arrested. His relatives only succeeded in
obtaining his release by saying that he could just as
easily have said a few words in English or French.
"Why aren't these things called by their right name?"
Representative Sauer
asked the Bundestag. And I ask the same question.
Why is this concealed from the German people? Why
do German government representatives have to conceal
the excesses of the Poles? The Poles cannot impose
themselves through a
lack of national dignity: in reality, this can only lead to
a contempt for them. And they show their contempt for
us openly, but the Germans are too stupid to notice.

And if they notice, they say nothing. That is why Dr.
Fritz Wittmann, a member of the Bundestag, expressly
stated, in the Danube Schwabian newspaper "Der
Donauschwab" on 2 January 1983, no. 2, that the Polish
authorities,
especially the State Security Service, ensure that ethnic
Germans receive no consideration when assistance
shipments arrive from private individuals or charitable
organizations.

Bundestag Representative Dr. Wittmann therefore
requested all assistance organizations to take special
care that this discrimination be ended, its existence be
recognized, and made the object of public discussion.

The myth of the Germans in the Polish popular
tradition and literature is strongly in need of correction.
But it is up to us to demand this correction, and to do so
with determination.

Finally, our politicians should understand that they
were elected by the German people, and not by the
Poles, to look after German interests. Even our
churches should understand that religious freedom can
only be ensured when
German priests -- both Evangelical and Catholic --
defend their own people and protect them from
defamation. It is not the responsibility of Christian
clergymen to worry about misery in foreign countries
which is the foreigners' own
fault, while neglecting the misery of one's own people.
"Brotherly love" means love for one's neighbour, one's
brother, one's friends, without asking which relgion
they belong to, instead of worrying about members of
one's own religion
in a foreign country which hates us with all its soul.

My remarks are intended to serve the truth. Because
truth, and only truth, is the prelude to reconciliation.
Only a recognition of historical truth can lead to peace
between the peoples of Europe. As long as lies and
defamation prevail,
reconciliation will not be achieved.

Bibliography:

Franz Wolff. Ostgermanien
Grabert Verlag, Tuebingen, 1977

Dr. Kurt Lueck: Der Mythos vom Deutschen in der
polnischen Volksueberlieferung und Literatur
Historische Gesellschaft im Wartheland
Verlag S. Hirzel, Leipzig, 1943

Dr. Kurt Lueck: Deutsche Aufbaukraefte in der
Entwicklung Polens - Forschungen zur deutsch-
polnischen Nachbarschaft im ostmitteleuropaeischen
Raum
Verlag Guenther Wolff, Plauen im Vogtl. 1934

Dr.Enno Meyer: Deutschland und Polen 1772-1914
Ernst-Klett-Verlag, Stuttgart

Pater Franz Lesch O.F.M. Conv.
Der Selige Maximilian Kolbe - Held von Auschwitz
Verlag "Friede und Heil" Wuerzeburg und M.I.
Franziskaner-Kloster, Freiburg, Switzerland
MUT Verlag: Aus dem Archiv der Reichsregierung

650 Text- und Bilddokumente zur Vorgeschichte des
Zweiten Weltkrieges

Die Polnischen Greueltaten an den Volksdeutschen in
Polen.

Im Auftrage des Auswaertigen Amtes auf Grund
urkundischen Beweismaterials zusammengestellt,
bearbeitet und herausgegeben.

Zweite ergaenzte Auflage Berlin 1940.

Heimatbrief der Katholiken des Erzbistums Breslau no.
3/1977.
Herausgegeben vom apostolischen Visitator des
Katholiken des Erybistums Breslau e V., Koeln

no. 3/1977, published by the Apostolic Visitator of the
Catholics of the Archdiocese of Breslau e. V.,
Cologne>.
Self-published by Elsie Loeser
Kaiserlautern, Auf der Vogelweide 14
1st edition 1983
Price /

Translated by Carlos W. Porter. Sources for all
information in translator's notes: 1911 Encycopaedia
Britannica

W.

[wie...@algonet.se]

XVIII

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The Image of the Germans in Polish Literature

Installed: 5/16/98, 6: 00 PM, PST
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. . 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 , 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:

[wie...@algonet.se]

Bardzo przyjemna praca - naukowow potraktowana.
Mysle ze analiza tekstow zadowoli najwybredniejszych.

Zycze wiec Mieczowi, Polinie, Kaczmarkowi Zawadzkiemu
oraz innym oszolomom przyjemnej zabawy.

Tekst ten przecylam ze specjalna dedykacja osobie
wielce powaznej ktorej nie wymienie z nazwiska
ale tyllko z "ksywki" Pani Ponieckiej. W odruznieniu
od wyzej wymienioncy oszolomow, tratktuje ona temat
zawsze powaznei podwijajac ogon pod siebie i uciekajac
od kazdej dyskusji jak jej sie argumenty koncza.

Dlaczego przesylem ten tekst. Ano dlatego ze nacjonalizm
to polaryzacja. Widzenie siwata przez wlasne okulary. Tak
wiec wyznawcom tego kierunku chcialbym pokazac jak to
wyglada przez niemieckie okulary.

I prosze ze mna tego tekstu nie dyskutowac. Ja go nie pisalem..:)
Moze historyk Nowak i Wysocki znajda w nim cos dla siebie...:)

W.

[Leszek Andrzej Kleczkowski]

wie...@algonet.se <wie...@algonet.se> wrote:
: And what thanks will we get? When this "Master

: Race" runs out of space in its border territories -- which
: are already stolen land -- they will move westwards,
: over the border. At this point, it will be too late for the
: stupid Germans.

Wieslaw, czy to aby na pewno image Germancow w polskiej literaturze,
czy raczej "Mein Kampf" z ludzka twarza?

W stope sobie strzelamy?

Leszek
---
Smart questions to stupid answers
Pisz z sensem - rob dwie spacje po kropce

[PONIECKA]

It is very strange that the individual calling himself "Wieslaw Kochanski" took
it upon himself to post on scp the entire article by Else Loeser, when he could
have provided the website address:

http://www.codoh.com/inter/interimaged.html

For those who are not aware what CODOH is, it is the Committee for Open Debate
on the Holocaust. It is one of the major disseminators of Holocaust denial
literature in the US.

That the individual calling himself "Wieslaw Kochanski" supports this movement
does not surprise me in the least.

PONIECKA

[miro...@iinet.net.au]

On Sat, 29 Jul 2000 10:02:45 +0200, "wie...@algonet.se"
<wie...@algonet.se> wrote:

>XVIII

Przeczytalem lzy ze smiechu ocierajac. Tylko dlaczego taki mylacy
tytul? To raczej "Image of Poles by Germans" opracowane metoda
przerobki "poradnika mlodego bolszewika", polegajacej na zmianie
postaci odniesienia. Hans z Zanzibaru podrzucil?

A te Miemce to takie dobre... Mysle ze oni nawet te obozy i
"humanitarne metody masowego ludobojstwa" urzadzili wylacznie zeby
swiat przed Polakami ratowac.

To nawet nie je takie glupie. Ja juz to kiedys cos podobnego tutaj
czytalem... Kwak, kwak... krek, krek....

Miroslaw

P.S. A teraz to te podstepne Polaki to do Germanii poprzez UE sie
wslizgna i jeszcze biednym Germancom Krysztalowa Noc urzadza :(....

Mosci Malec - wzsystkie Megatony na Polskie, przyjaciol bronic
trzeba !

---

Miroslaw Krupinski
http://worf.albanyis.com.au/~matuzal/Pegaz.htm
http://members.iinet.net.au/~miroslaw/KRAJ_UTRACONY.htm
http://members.iinet.net.au/~miroslaw/oberza.htm

[patient]

"wie...@algonet.se" wrote:
>
> Poniewaz Miecz i ta cala ferajna z USA/Kanada nie ma nic
> lepszego do roboty jak tylko szukac wroga, znalazlem i cos
> na zagryche. Niech sobie to spokojnie przezyjua - napisza
> gdzie trzeba - zaprotestuja - Na Zydow niestety tego sie
> nie da zwalic wiem niewiem co taki Kaczmarek bidulka z tym
> fantem zrobi..:))
>
> I
>
> The Image of the Germans in Polish Literature
> by Else Loeser

To znaczy, ze Niemcy byli "gut" a Polacy nie?
Od razu trzeba bylo tak gadac.

[patient]

"wie...@algonet.se" wrote:
>
> XVII
>
> And what thanks will we get? When this "Master
> Race" runs out of space in its border territories -- which
> are already stolen land -- they will move westwards,
> over the border. At this point, it will be too late for the
> stupid Germans.
>

Nie mozesz pan sobie jakiejs home page ku czci dobrych Niemcow,
przez okropnych Polakow okrutnie meczonych, zalozyc zamiast
przepisywac tony niemieckiej propagandy?

[wie...@algonet.se]

Leszek Andrzej Kleczkowski wrote:

Drogi Leszku.

Tak o to widza Niemcy Polakow. Napisala to jakas
niemieska odmiana Wysockiego/Kaczmarka/Zawadzkiego/Nowaka/Miecza.

Dlaczego to ma byc gorsze od tego co produkuja ci powyzsi.
Jezeli nacjonalizm jest sluszny to chyba kazda jego odmiana
a nie tylko polska?

Twoja ocena tej pracy jest tez subiektywan polska. Wiec jezeli
nie oburzasz sie na prace:
Wysockiego/Kaczmarka/Zawadzkiego/Nowaka/Miecza
Dlaczego oburzasz sie na prace tego Niemca. Oj nie ladnie. Czy
tak wyglada twoje obiektywne widzenie narodowych racjii..:))

> czy raczej "Mein Kampf" z ludzka twarza?
> W stope sobie strzelamy?

Jezeli ktos to Ty. Jak by to bylo jakby ktos nazwal
niektore prace "polskich historykow" polskim Mein Kampf.
Przeciez Polska od morza do morza. Nasza Litwa nasza Ukraina
az po Krym..:)))

W.

[wie...@algonet.se]

miro...@iinet.net.au wrote:

Drogi Mire-czek[w US$] skomentowal. Niepodniecaj sie
Krupinski bo ja tego nie pisalem. Tysiace niemcow oraz
uzytkownikow internetu z calego swiata czytaja te strone.
Poza tym ja ani jednym slowem nie napisalem co _ja_ sadze
na ten temat.

>Hans z Zanzibaru podrzucil?

Piekne kwiatki.

Tak o to drogi Leszeku K. wygladaja tworcy polskiego "Main Kampff".

W.

[wie...@algonet.se]

PONIECKA wrote:
>
> It is very strange that the individual calling himself "Wieslaw Kochanski" took
> it upon himself to post on scp the entire article by Else Loeser, when he could
> have provided the website address:

> http://www.codoh.com/inter/interimaged.html

Dlaczego dziwne.
Zarowno ksiegi syjonu jak i zapomniane zbrodnie posiadaja swoje strony.
Mimo tego Zapomniane Zbrodnie, Ksiegi Syjonu wysylano wielokrotnie
na scp i jakos to Pani nie dziwilo. Nie Pamietam czy wogole Pani
reagowala.

> For those who are not aware what CODOH is, it is the Committee for Open Debate
> on the Holocaust. It is one of the major disseminators of Holocaust denial
> literature in the US.

Oczywiscie ze tak. Mozna tam tez znalezc, cala mase artykulow ktore Pani
Alvi nam kiedys dystrybulowala na scp, Kaczmarek oraz inne anonimowe
scierwa.
Droga Pani musiala mniec wtedy goracy kartofel w buzi bo nie
skomentowala
tego ani slowem....:)) Anie nie okazala zdziwienia. Ja doskonale
rozumiem
bo tamto bylo o Zydach a teraz jest o Polakach.

> That the individual calling himself "Wieslaw Kochanski" supports this movement
> does not surprise me in the least.

That the individual calling himself "PONIECKA"

Droga Pani moje nazwisko jest Wieslaw Kochanski. Tak mam wpisane w
metryce
Osoby takie jak Sharo, Kleczkowski, Stepaniak, Malec, Richtre..itd
spotkali mnie osobiscie. A Pania PONIECKA kto spotkal?

Poza tym jak slusznie napisalem, nasza elokwentna dyskutantka
Pani Poniecka, napisala duzo o mojej ososbie, napisla gdzie mozna
znalezc artykul, ale nie napisala nic na temat samego artykulu..:))

Droga Pani jezeli Ksiegi Syjonu i Zapomniana Zbrodnie, Dana Alvi,
Kaczmarek - maja miejsce na sciepie, to i takie artykuly tez maja.

Wieslaw Kochanski.

[patient]

"wie...@algonet.se" wrote:
>
> Leszek Andrzej Kleczkowski wrote:
>
> Drogi Leszku.
>
> Tak o to widza Niemcy Polakow. Napisala to jakas
> niemieska odmiana Wysockiego/Kaczmarka/Zawadzkiego/Nowaka/Miecza.
>
> Dlaczego to ma byc gorsze od tego co produkuja ci powyzsi.

Lo jezu, lo jezu. A jak nie jest gorsze to dlaczego nie
poslac tego na jakas grupe poswiecona np. filatelistyce
albo znalezc co innego co nie jest gorsze?

[wie...@algonet.se]

miro...@iinet.net.au wrote:

> Hans z Zanzibaru podrzucil?

Mire-czek[w US$] wykazuje sie jak widze tz. wiedza
ktora kabareciaze nazywaja "pospolita. Otoz
ten Zaznizbar vel Panstwa na Zzzz.. wystapilo poraz
pierwszy w kabarecie Salonu Niezaleznych wydanie II
poprawione przez cenzure.

Krupinski smieje sie z czegos/posluguje sie czyms sam
nie bardzo wiedzac czym. Gdy Krupinski z rozwianym wlosem
"przemierzal kilometry polskich szos" w swoim nowiutenkim
komunistycznym automobilu, cieszac sie z dobrzej platnej
komunistycznej posadki, Salon Niezalezny wystawial swoj
pierwszy spektakl w gmachu medyka w Warszawie.
(na widowni byl oczywiscie Kochanski)

W tej podejrzanej trojce tworcow bylo dwoch dziwnych
gosci o dosc specyficznych nazwiskach Kleif oraz Weisse.

Na jubieleuszowym koncercie ktory odbyl sie ponad rok temu
zabraklo "Polakow jak cholera" ale za to byli obecni
"zawszawieni" przedstwiaciele Walterowcow tacy jak S.
Blumstein oraz wielu moich innych znajomych.

Jeden z dowcipow ktory swietnie pamietam byl o wolnych posadach.
Po 68'smym zrobilo sie ich wszak wiele.

cytat: "egzamin na stanowisko ... odbedzie sie w poniedzialek,
na egzamin przyniesc olowek kartke i linijke".

Inny to "Pamietnik Wodowskaza".

Krupinski to taka jarmarczna wersja kabaretowej publicznosci.
Pamietam kabarety Pietrzaka i S. Niezaleznych ktore odwiedzily
Szwecje. Gdy Pietrzak nabijal sie z cenzury jaka Jaruzelski
nalozyl na wiadomosci z Bliskiego wschodu - tak wiec wystepowalo
symptomatyczne slowo "nasi" - czesc publiki zarykiwala sie ze
smiechu sadzac ze Pietrzak nabija sie z Zydow.

Biedny ten krupinski. Wszystko co ma do powiedzenia to
kwa.kwa..kwa..

W.

[Leszek Andrzej Kleczkowski]

wie...@algonet.se <wie...@algonet.se> wrote:
: Pamietam kabarety Pietrzaka i S. Niezaleznych ktore odwiedzily

: Szwecje. Gdy Pietrzak nabijal sie z cenzury jaka Jaruzelski
: nalozyl na wiadomosci z Bliskiego wschodu - tak wiec wystepowalo
: symptomatyczne slowo "nasi" - czesc publiki zarykiwala sie ze
: smiechu sadzac ze Pietrzak nabija sie z Zydow.

Dzwony bija, ale nie wiadomo, czy na kosciele czy na synagodze:-).
Bylo jak piszesz, ale inaczej. Nie Pietrzak, a Rosiewicz, i gdy o
"naszych" mowil to smiano sie, ale bynajmniej nie z tego, ze rzekomo z
Zydow sie nabijal.

Wlacz sobie realaudio, wejdz pod Rosiewicza na
http://www.realfox.net/rosiewicz/ , moze sobie przypomnisz :-)

[wie...@algonet.se]

Leszek Andrzej Kleczkowski wrote:
>
> wie...@algonet.se <wie...@algonet.se> wrote:
> : Pamietam kabarety Pietrzaka i S. Niezaleznych ktore odwiedzily
> : Szwecje. Gdy Pietrzak nabijal sie z cenzury jaka Jaruzelski
> : nalozyl na wiadomosci z Bliskiego wschodu - tak wiec wystepowalo
> : symptomatyczne slowo "nasi" - czesc publiki zarykiwala sie ze
> : smiechu sadzac ze Pietrzak nabija sie z Zydow.

> Dzwony bija, ale nie wiadomo, czy na kosciele czy na synagodze:-).
> Bylo jak piszesz, ale inaczej. Nie Pietrzak, a Rosiewicz, i gdy o
> "naszych" mowil to smiano sie, ale bynajmniej nie z tego, ze rzekomo z
> Zydow sie nabijal.

To ja bylem na Pietrzaku a nie Ty. Wiem tez dlaczego Rosiewicza nie
wymienilem. Wiec nie poprawiaj tego co _JA_ sam widzialem. Wiem co mowil
wiem jaka byla reakcja publicznoscie. Jak chcesz wiedziec to byl nawet
dwa
razy za kazdym razem u Wroblewskiego..:))

Rosiewicz byl zupelnie w innym miejscu. Rosiewicz jest dla mnie zagadka.

W.

> Wlacz sobie realaudio, wejdz pod Rosiewicza na
> http://www.realfox.net/rosiewicz/ , moze sobie przypomnisz :-)
>
> Leszek
> ---
> Smart questions to stupid answers
> Pisz z sensem - rob dwie spacje po kropce

--
}} I'm anti-racist and I'm proud of it {{

[Leszek Andrzej Kleczkowski]

wie...@algonet.se <wie...@algonet.se> wrote:

: Leszek Andrzej Kleczkowski wrote:
:> wie...@algonet.se <wie...@algonet.se> wrote:
:> : Pamietam kabarety Pietrzaka i S. Niezaleznych ktore odwiedzily
:> : Szwecje. Gdy Pietrzak nabijal sie z cenzury jaka Jaruzelski
:> : nalozyl na wiadomosci z Bliskiego wschodu - tak wiec wystepowalo
:> : symptomatyczne slowo "nasi" - czesc publiki zarykiwala sie ze
:> : smiechu sadzac ze Pietrzak nabija sie z Zydow.
:
:> Dzwony bija, ale nie wiadomo, czy na kosciele czy na synagodze:-).
:> Bylo jak piszesz, ale inaczej. Nie Pietrzak, a Rosiewicz, i gdy o
:> "naszych" mowil to smiano sie, ale bynajmniej nie z tego, ze rzekomo z
:> Zydow sie nabijal.

: To ja bylem na Pietrzaku a nie Ty. Wiem tez dlaczego Rosiewicza nie
: wymienilem. Wiec nie poprawiaj tego co _JA_ sam widzialem.

Rzeczywiscie, przepraszam. Ja slyszalem Rosiewicza na jakims koncercie w
TV-Polonia.

P.S. Moze oni sie z Pietrzakiem umowili, ze do roznych audiencji beda
przemawiac?

[PONIECKA]

"Wieslaw" "Kochanski" napisal:

>Dlaczego dziwne.

Yes, it's very strange.

Because not all of us have the free time you have to post NINETEEN sections of
garbage from a Holocaust denial site. Don't you think you could have utilized
the nineteen minutes better, instead of wasting them on promoting hate
propaganda?

>Nie Pamietam czy wogole Pani
>reagowala.

Why on earth do you think that I read every post on scp? Do you?

>Ja doskonale
>rozumiem
>bo tamto bylo o Zydach a teraz jest o Polakach.

I have commented on anti-Jewish posts that I've actually read. Check deja.com.

>That the individual calling himself "PONIECKA"

Herself. And that is the problem. When I used my legal name on scp in the
beginning, several individuals -- probably you were one of them -- thought my
Americanized name was for a male. I also used it in alt.revisionism and the
WWII usenet group, and on APAP.

>A Pania PONIECKA kto spotkal?

Several members of APAP, who know that Hania is the name I use with my Polish
family and friends, and that Poniecka is my mother's family name. Got a problem
with that?

>ale nie napisala nic na temat samego artykulu..:))

Because I didn't read it.

I don't have the excess free time that you do, whoever you are. Before I invest
the time in a long article, I find out what the credentials of the author are,
and who the publisher is.

In your own words, "bardzo przyjemna praca -- naukowo potraktowana."

You made a big error in judgment in joining forces with Polina and the other
Holocaust revisionists.

PONIECKA

[wie...@algonet.se]

Leszek Andrzej Kleczkowski wrote:

> P.S. Moze oni sie z Pietrzakiem umowili, ze do roznych audiencji beda
> przemawiac?

Nie sadze. Tak samo jak wersja drugiego wydania Salonu niezaleznych
ktora szla Prze polska TV byla zupelnie inna od tej ktora byla w
Sthlm.

Moge Ci dac inny przyklad. Z wystepow Piwnicy pod Baranami w Sthlm,
z transmitowanego przez TV- Polonia koncetu poezji i piosenek Chyly.
(tego od cesorza). Moge ci dac przyklad z przegladu filmow Polskich
jaki widzialem w STHLM i komentarzy publicznosci po filmach.

Nie oszukujmy sie Krupinski lapie poezje i polski kabaret
tak jak Dana Alvi Pietrzaka "Zeby Polska Byla Polska".
... ale uzytki zielone umie zaplanowac..:)) Dobre i to.

W.

[wie...@algonet.se]

PONIECKA wrote:
>
> "Wieslaw" "Kochanski" napisal:
>
> >Dlaczego dziwne.
>
> Yes, it's very strange.

> Because not all of us have the free time you have to post NINETEEN sections of
> garbage from a Holocaust denial site. Don't you think you could have utilized
> the nineteen minutes better, instead of wasting them on promoting hate
> propaganda?

Swieta prawda. Wiec powtorze pytanie. Dlaczego nie protestowala Pani
gdy 11 000 falszowanych listow kopii roznego typu antysemickiego "crap"
typ Ksiego Sionu byly wysylane na scp.

Dla mnie Crap jest Nowak, a musialem to odbierac z 10 razy.
Prosze o odpowiedz ?

Dlaczego ten niemicki crap Pani przeszkadzal a Ksiagi Syionu NIE ??
Prosze o odpowiedz ?

> >Nie Pamietam czy wogole Pani
> >reagowala.

> Why on earth do you think that I read every post on scp? Do you?

It was 11 000 messages. Hard to miss..:)

> >Ja doskonale
> >rozumiem
> >bo tamto bylo o Zydach a teraz jest o Polakach.

> I have commented on anti-Jewish posts that I've actually read. Check deja.com.
> >That the individual calling himself "PONIECKA"

> Herself. And that is the problem. When I used my legal name on scp in the
> beginning, several individuals -- probably you were one of them -- thought my
> Americanized name was for a male. I also used it in alt.revisionism and the
> WWII usenet group, and on APAP.

> >A Pania PONIECKA kto spotkal?

> Several members of APAP, who know that Hania is the name I use with my Polish
> family and friends, and that Poniecka is my mother's family name. Got a problem
> with that?

To Pani droga Pani pierwsza napisala
> >That the individual calling himself "Wieslaw Kochanski"
Dlaczego ?

> >ale nie napisala nic na temat samego artykulu..:))

> Because I didn't read it.
> I don't have the excess free time that you do, whoever you are. Before I invest
> the time in a long article, I find out what the credentials of the author are,
> and who the publisher is.

Droga Pani. Nie raz bylem swiadkiem dosc selektywnego widzenia przez
Pania
histori. APAP czytuje i Pani listy tez. Wiem wiec na co ma Pani czas a
na co
nie.

> In your own words, "bardzo przyjemna praca -- naukowo potraktowana."
> You made a big error in judgment in joining forces with Polina and the other
> Holocaust revisionists.

Guzik prawda. Droga Pani. Byc obiektywnym to widziec wszystko bez
polskich/zydwoskich/niemieckich okularow. Mnie nie gra roli kto co
powiedzial nawet jezeli byla to glupia Polina. Ja szukam faktow.

A w tej niemieckiej pracy na temat Polakow widze dokladnie to samo co
w wielu polskich publikacjach na temat Zydow. Jezeli ktos chce byc
obiektywny i dawac sobie racje do uzywania takich argumentow to trzeba
innym dac to samo prawo. Czyz nie?

W.

[Jack R. Badura]

miro...@iinet.net.au wrote:

Hi Miroslaw,

I would not react to garbage written by these hatemongers and
provocators. Let them dwell in their own misery.

Jack

>A te Miemce to takie dobre... Mysle ze oni nawet te obozy i
>"humanitarne metody masowego ludobojstwa" urzadzili wylacznie zeby
>swiat przed Polakami ratowac.
>
>To nawet nie je takie glupie. Ja juz to kiedys cos podobnego tutaj
>czytalem... Kwak, kwak... krek, krek....
>
>Miroslaw
>
>P.S. A teraz to te podstepne Polaki to do Germanii poprzez UE sie
>wslizgna i jeszcze biednym Germancom Krysztalowa Noc urzadza :(....
>
>Mosci Malec - wzsystkie Megatony na Polskie, przyjaciol bronic
>trzeba !
>
>---
>
>Miroslaw Krupinski
>http://worf.albanyis.com.au/~matuzal/Pegaz.htm
>http://members.iinet.net.au/~miroslaw/KRAJ_UTRACONY.htm
>http://members.iinet.net.au/~miroslaw/oberza.htm
>
>
>

Yours very truly,

Jack R. Badura
May I invite you to visit my WEB SITE
http://www.jrbadura.com

[PONIECKA]

"Wieslaw" "Kochanski" wrote:

>Dlaczego nie protestowala Pani
>gdy 11 000 falszowanych listow kopii...

Because I learned two years ago that protests don't accomplish anything. They
are a waste of time and they encourage the perpetrators to write even more.

And if you read 11,000 falsified copies, then... well, you REALLY do have a lot
of time on your hands!

>Dlaczego ten niemicki crap Pani przeszkadza...

I check scp periodically for new websites, references to articles, etc. I
thought your resource was going to be to a serious, academic study. When I
checked the author and saw that all her references were in CODOH, I was
shocked.

>To Pani droga Pani pierwsza napisala
>> >That the individual calling himself "Wieslaw Kochanski"
>Dlaczego ?

Because the real Wieslaw Kochanski would not have wasted all that time to copy
garbage from a Holocaust denial site. I dare you to prove that you are not the
"falszerz."

>Wiem wiec na co ma Pani czas a
>na co
>nie.

Baloney. What are you, Big Brother?

>Mnie nie gra roli kto co
>powiedzial nawet jezeli byla to glupia Polina. Ja szukam faktow.

Dobre! Don't you see the contradiction in what you just wrote? Where is Mrs.
Wisniewska when I need her :)))))

>Jezeli ktos chce byc
>obiektywny i dawac sobie racje do uzywania takich argumentow to trzeba
>innym dac to samo prawo. Czyz nie?

Then why are you whining about all those anti-Jewish posts? According to your
statement above, they have the same right to their opinion as you do. Isn't
that correct?

Furthermore, you only posted that hateful garbage to provoke a reaction. It was
not a search for truth or facts. You're dancing backwards awfully fast, but I
have to admit, you are quite entertaining ;)

Until next weekend, then. Amuse me some more!

PONIECKA

[wie...@algonet.se]

Jack R. Badura wrote:

> I would not react to garbage written by these hatemongers and
> provocators. Let them dwell in their own misery.

Slusznie - nalezy do tego dodac, Nowaka, Wysockiego..Dane Alvi
Stanley Naj..itd..

W.

[wie...@algonet.se]

PONIECKA wrote:

> "Wieslaw" "Kochanski" wrote:

> >Dlaczego nie protestowala Pani
> >gdy 11 000 falszowanych listow kopii...

> Because I learned two years ago that protests don't accomplish anything. They
> are a waste of time and they encourage the perpetrators to write even more.

To dlaczego teraz mimo tej nauki odezwala sie Pani???????????????????
..:)

> And if you read 11,000 falsified copies, then... well, you REALLY do have a lot
> of time on your hands!

To jest moj problem "wolny czas". I wish You the same.

Mimo wszystko mamy dalej pytanie..:
Dlaczego wejscie 11 000 listo o Zydach nie wywolalo
Pani reakcji a 20 listow o Polakach - smomentowala Pani odrazu ?????

> >Dlaczego ten niemicki crap Pani przeszkadza...

> I check scp periodically for new websites, references to articles, etc. I
> thought your resource was going to be to a serious, academic study. When I
> checked the author and saw that all her references were in CODOH, I was
> shocked.

Ja tez bylem zaszokowany jak stwierdzilem ze Polka jak Cholera Dana Alvi
flirtuje z revizjonistami. Ze byly ORMO'wiec AnDahl konstruluje strony
o Anty Polakach...:)) Ze Pan prezes Moskal zatrudnia u siebie byle
"czerwone pajaki" z 10'tych lat szybkiego awansu.

> >To Pani droga Pani pierwsza napisala
> >> >That the individual calling himself "Wieslaw Kochanski"
> >Dlaczego ?

> Because the real Wieslaw Kochanski would not have wasted all that time to copy
> garbage from a Holocaust denial site. I dare you to prove that you are not the
> "falszerz."

Czy poswiadczenie Pana Kleczkowskiego Pani wystarczy..:))
It's ME !!!...:))

> >Mnie nie gra roli kto co
> >powiedzial nawet jezeli byla to glupia Polina. Ja szukam faktow.

> Dobre! Don't you see the contradiction in what you just wrote? Where is Mrs.
> Wisniewska when I need her :)))))

Cabinet Meeting with Sir Krupinski

> >Jezeli ktos chce byc
> >obiektywny i dawac sobie racje do uzywania takich argumentow to trzeba
> >innym dac to samo prawo. Czyz nie?

> Then why are you whining about all those anti-Jewish posts? According to your
> statement above, they have the same right to their opinion as you do. Isn't
> that correct?

I stop "whining" juz dawno temu. Poprostu stosuje metode
"Jak Kuba Zydowi Tak Zyd Kubie"..:))

> Furthermore, you only posted that hateful garbage to provoke a reaction. It was
> not a search for truth or facts. You're dancing backwards awfully fast, but I
> have to admit, you are quite entertaining ;)

Powinna Pani przeczytac ostatni list z tej serii. Bylo tam dokladne
wytlumaczenie dlaczego i komu te listy wyslalem. Nie musialaby Pani
zgadywac..:)))))

Poza marginesowym komentarzem, bazarowego polityka Krupinskiego
(kwa.. kwa...) Odezwal sie Pan Andrew S., a dyskusje z nim przebiegaja
zawsze normalnie.

> Until next weekend, then. Amuse me some more!

I will do my best...:)))))))))

W.

[Jack R. Badura]

poni...@aol.com (PONIECKA) wrote:

Mrs, Poniecka,

There is a certain group of individuals paid to suposedly "act to
influence political correctness" in public and media groups.

These individuals actually work by provocking people to fall in their
'category" of provocations.

This particular individual is one of the most vicious and vulgar
hatemongers and provocators.

I think it is waist of time to engage in any exchanges with such a
type.

All the best.

JAck

>It is very strange that the individual calling himself "Wieslaw Kochanski" took
>it upon himself to post on scp the entire article by Else Loeser, when he could
>have provided the website address:
>
>http://www.codoh.com/inter/interimaged.html
>

>For those who are not aware what CODOH is, it is the Committee for Open Debate
>on the Holocaust. It is one of the major disseminators of Holocaust denial
>literature in the US.
>

>That the individual calling himself "Wieslaw Kochanski" supports this movement
>does not surprise me in the least.
>

>PONIECKA

[wie...@algonet.se]

Jack R. Badura wrote:

> poni...@aol.com (PONIECKA) wrote:
> Mrs, Poniecka,

> There is a certain group of individuals paid to suposedly "act to
> influence political correctness" in public and media groups.

O yeah.. but I paid VAT like everybodyelse..:))
And I will soon introduce my self on Wall Street.
You want to by smie chares..:))

W.

[wie...@algonet.se]

Jack R. Badura wrote:

> There is a certain group of individuals paid to suposedly "act to
> influence political correctness" in public and media groups.

The diferent between me and Krupinski is:
I do not need to lie to get paid...:)))))))

W.

[miro...@iinet.net.au]

On Sun, 30 Jul 2000 18:08:24 +0200, "wie...@algonet.se"
<wie...@algonet.se> wrote:

>miro...@iinet.net.au wrote:
>
>> Hans z Zanzibaru podrzucil?
>
>Mire-czek[w US$] wykazuje sie jak widze tz. wiedza
>ktora kabareciaze nazywaja "pospolita. Otoz
>ten Zaznizbar vel Panstwa na Zzzz.. wystapilo poraz
>pierwszy w kabarecie Salonu Niezaleznych wydanie II
>poprawione przez cenzure.
>
>Krupinski smieje sie z czegos/posluguje sie czyms sam
>nie bardzo wiedzac czym. Gdy Krupinski z rozwianym wlosem
>"przemierzal kilometry polskich szos" w swoim nowiutenkim
>komunistycznym automobilu, cieszac sie z dobrzej platnej
>komunistycznej posadki, Salon Niezalezny wystawial swoj
>pierwszy spektakl w gmachu medyka w Warszawie.
>(na widowni byl oczywiscie Kochanski)

Ten ostani Zanzibar, z ktorego Hans swoja wspaniala przerobke
"poradnika mlodego komunisty" na "Co Polacy mowia o Niemcach" wyslal,
to pochodzi z repertuaru innego Wybitnego Poety (nota bene - ulubiony
przez Kochanskiego wiersz, wielokrotnie przez niego cytowany):

> wspomnienia Hansa
> ® © M. Krupinski

> Hans kochal swego tate za jego bajki dlugie
> o Partii, lebensraumie, Hitlerze itd...
> legendy jak to bylo gdy z misja byl za Bugiem
> skad wrocil zasluzony, no bo dogadal sie...

> Lecz gdy sie Hans urodzil, to Hans wspomina mgliscie,
> dziecinstwa swego lata... Nie bylo wtedy zle ;
> mial Vater Krzyz Zelazny, debowe przy nim liscie,
> a w klapie mial odznake, te z N.S.D.A.P...

> Bo tata byl uczony, jezykiem pieknie wladal,
> o pszczolek filozofii mlodziezy uczyl kwiat...
> Wieczory - w NSDAPie - "Mein Kampf" im tam wykladal...
> Pieniadze i zaszczyty. U stop mial caly swiat...

> * * *
> Az przyszly dni ponure, gdy wodz wen stracil wiare,
> bo ponoc niecnie knowal (choc twierdzi Hans - ze nie!)
> Na front pod Stalingradem mial ponoc isc za kare,
> lecz ze mogl miec tam kumpli - to uratowal sie.

> W wyniku tej zniewagi obrazil sie na nacje
> (a mial juz wilczy bilet za sprawowanie zle),
> na stol w swej pustej kuchni pieprznal legitymacje,
> (niewazna - bo wylany byl z N.S.D.A.P.)

> Dzis Hans jest w Zanzibarze. Bez taty, trudna rada,
> na caly swiat dzis glosi, z PCeta, mownic, ramp,
> ze swiat jest zagrozony. I wszystkim nam wyklada,
> ze tylko on go zbawi. Jak tata. I "Mein Kampf"...

> * * *
>
> I nie wiem juz naprawde, swiatecznym spity winem
> w tym kraju gdzie Wielkanoc nie wiosna to lecz jesien,
> Czy Hitler z mego wiersza nie wabil sie Stalinem,
> a Hans, ten z Zanzibaru, nie moze byc ObWiesiem...

Pozdrowienia dla Hansa. Ma jeszcze jakies inne ciekawe przerobki lub
inne materialy o niepodwazalnej wartosci historycznej ?

Miroslaw

P.S. Gdyby Krupinski przejmowal sie na jakich "widowniach byl
oczywiscie Kochanski", to zamast jezdzic swoim nowiutkim
komunistycznym samochodem musialby czytac Nowe Drogi albo Trybune
Ludu. A on nimi, ku zgorszeniu Kochanskich, w pracy pupcie podcieral
:)...

Po reszte komentarza odsylam do ostatniego wiersza "Pegaza" konczacego
tom II , na wlasciwej witrynie.

Nastepne piec postingow w odpowiedzi prosze, tylko dlugich!
Przynajmniej nasza Sssssadystka Sssssciepowa troche odetchnie, zamiast
raz po raz Kochanskiego przez wyzymaczke, w pocie czola, przekrecac...

[Leszek Andrzej Kleczkowski]

wie...@algonet.se <wie...@algonet.se> wrote:
: Jack R. Badura wrote:

Na stojaka?

[wie...@algonet.se]

miro...@iinet.net.au wrote:

> P.S. Gdyby Krupinski przejmowal sie na jakich "widowniach byl
> oczywiscie Kochanski", to zamast jezdzic swoim nowiutkim
> komunistycznym samochodem musialby czytac Nowe Drogi albo Trybune
> Ludu. A on nimi, ku zgorszeniu Kochanskich, w pracy pupcie podcieral

Jakbyscie czytali Trybune i Nowe Drogi znalibyscie moze
troche lepiej historie polskiej komuny i nie pieprzyli
jak pierwszo klasista..:)))) KUL prenumerowal Nowe Drogi
i trybune. Ja nie podcieralem sie Trybuna z powodu niebezpiecznego
poslizgu na potylice. Wiedocznie to Tobie nie przeszkadzalo..:))

Wybieralem zawsze delikatniejszy papier.

Coraz bardziej sie poglebiasz kramikarzu. Na widowni w Medyku
niebylo ludzi czytajacych nowe drogi. Niebylo tam tez konformistow
twojego typu.

Byla Komuna Mireczek robil pieniazki w Komunie.
Nie ma Komuny Mireczek stal sie antykomunista...:))

> Po reszte komentarza odsylam do ostatniego wiersza "Pegaza" konczacego
> tom II , na wlasciwej witrynie.

A tak.. wiemy.. wiemy.. ten wspanialy internetowy periodyk, prowadzony
przez mistrza prozy i rymu Krupinskiego..:))))
Cos w rodz jak te wiersze ktore nam Bokun przysylal..:)

> Nastepne piec postingow w odpowiedzi prosze, tylko dlugich!
> Przynajmniej nasza Sssssadystka Sssssciepowa troche odetchnie, zamiast
> raz po raz Kochanskiego przez wyzymaczke, w pocie czola, przekrecac...

Krupinski jaka sadystka przez jaka wyzymaczke.. wy cos przepraszam
cpacie.. czy to poprotsu alkohol?

Dlaczego dlugich.. Ja bardzo lubie jak Mire-czek[US$] sam pisze.
Jest im dalej w las tym bardziej sie kompromiuje.. nadrabiajac
glupawymi komentazami..:) (kwa..kwa...)

W.

[wie...@algonet.se]

Leszek Andrzej Kleczkowski wrote:
>
> wie...@algonet.se <wie...@algonet.se> wrote:
> : Jack R. Badura wrote:

> :> There is a certain group of individuals paid to suposedly "act to
> :> influence political correctness" in public and media groups.

> : The diferent between me and Krupinski is:
> : I do not need to lie to get paid...:)))))))

> Na stojaka?

Tak ja sie nie podkladam byle oszolomom aby sprzedac siebie.
Ktos kiedys powiedzial prostytutka to zawod, kurwa to charakter...:))

W.
P.S. Myslales ze chodzilo o klamstwa. Krupinski nie klamie
on wierzy w te bzdury ktore pisze..:))

[Staszkiewicz]

>From: "wie...@algonet.se" wie...@algonet.se

Zydzi wynocha do Izraela !!!!!!!

[Staszkiewicz]

>From: "wie...@algonet.se" wie...@algonet.se

Precz z Zydami w poslkiej grupie !!!!!!!!

[Staszkiewicz]

>From: "wie...@algonet.se" wie...@algonet.se

Precz z Zydami, wynocha do Izraela !!!!!

[Staszkiewicz]

>From: "wie...@algonet.se" wie...@algonet.se

Zydzi do Izraela, precz z polskiej grupy !

[Staszkiewicz]

>From: "wie...@algonet.se" wie...@algonet.se

Precz z zydowskimi szpiclami, Zydzi do Izraela !!!!!!!!!!

[Staszkiewicz]

>From: "wie...@algonet.se" wie...@algonet.se

Precz z Zydami w polskiej grupie, wynocha do Izraela !!!!!!!!!!

[Staszkiewicz]

>From: "wie...@algonet.se" wie...@algonet.se

Zydzi do Izraela !!!!!!!!!!!!!

[Staszkiewicz]

>From: "wie...@algonet.se" wie...@algonet.se

Precz z Zydami, wynocha do Izraela !!!!!

[Staszkiewicz]

>From: "wie...@algonet.se" wie...@algonet.se

Precz z Zydami w Polsce i w polskiej grupie, Zydzi wynocha do Izraela
!!!!!!!!!!!!!

[Staszkiewicz]

>From: "wie...@algonet.se" wie...@algonet.se

Zydzi wynocha do Izraela !!!!!!!!!!!!!!!!!

[miro...@iinet.net.au]

On Mon, 31 Jul 2000 06:08:54 GMT, jrba...@mindspring.com (Jack R.
Badura) wrote:

>poni...@aol.com (PONIECKA) wrote:
>
>Mrs, Poniecka,
>

>There is a certain group of individuals paid to suposedly "act to
>influence political correctness" in public and media groups.
>

>These individuals actually work by provocking people to fall in their
>'category" of provocations.
>
>This particular individual is one of the most vicious and vulgar
>hatemongers and provocators.
>
>I think it is waist of time to engage in any exchanges with such a
>type.
>
>All the best.
>
>JAck
>

>Yours very truly,
>
>Jack R. Badura
>May I invite you to visit my WEB SITE
>http://www.jrbadura.com

Bingo !

[miro...@iinet.net.au]

On Mon, 31 Jul 2000 00:55:27 GMT, jrba...@mindspring.com (Jack R.
Badura) wrote:

>miro...@iinet.net.au wrote:
>
>Hi Miroslaw,

>
>I would not react to garbage written by these hatemongers and
>provocators. Let them dwell in their own misery.
>

>Jack

Thank you, Jack, you are right. I have developed a strange custom of
an old scientist, who starts to speak to amoebas observed under his
microscope.

We should let them to enjoy the dirty drop of the water - their World
:).

[Jack R. Badura]

miro...@iinet.net.au wrote:

Hi Miroslaw,

Right - not worth time spend on - unfortunate human garbage.

How are you doing ?
Any new topic on future developments ?

Take a look at http://www.friendsofphoenix.org

Jack

Yours very truly,

[Emilia Wisniewska]

Jack R. Badura wrote:
>
> miro...@iinet.net.au wrote:
>
> Hi Miroslaw,
>

> Right - not worth time spend on - unfortunate human garbage.
>
> How are you doing ?
> Any new topic on future developments ?
>
> Take a look at http://www.friendsofphoenix.org

I hope this site is not any secret now.

I have a modest question and remarks: Who is a rich boy in terms
60-ties in Poland! How did you pass Krupinski's scrutiny?

And I agree, that you've lost the site of money - you give unrealistic
estimations of financial situation during 60-ties. You forgot
to mention how were getting your passport when nobody ( normal) could travel
so freely in these times in Poland. You've mentioned communist's organizations
in passing like nothing to sneeze at. I would be confused, if not your earlier contradictions on
sciepa. You must be hating communism for not enough
a free ride. Sorry, to have noticed such a nuance in your pathetically
written biography.

I couldn't help myself:) E

[wie...@algonet.se]

miro...@iinet.net.au wrote:

> Bingo !

Mamo chwala nas...:))

W.

[Jack R. Badura]

Emilia Wisniewska <art...@bellatlantic.net> wrote:

Emily,

Thanks for your your remarks and comments.
They are very valuable to me.

As I said before: I do not intend to engage in any exchanges with you
as your behavior is vulgar and you called me names.

Du bist ein schreckliches Weib.

Jack

Yours very truly,

[Emilia Wisniewska]

Jack R. Badura wrote:
> Emily,
>
> Thanks for your your remarks and comments.
> They are very valuable to me.
>
> As I said before: I do not intend to engage in any exchanges with you
> as your behavior is vulgar and you called me names.

I called him 'rich boy'. Help!

Jack is undecided. He doesn't yet know if he likes it or not.
In any case he expressed only that!

He also thinks that he doesn't call people bad names.
Bad case of amnesia. In any case I suggest the second saint on sciepa!

Maybe even a little competition of saints. I want to fit Krupinski
in this pool as well.

Don't be the number one, be saint!

E