ᛋ 𝐍𝐒-𝐋𝐈𝐓𝐄𝐑𝐀𝐓𝐔𝐑 ᛋ

𝐎𝐧 𝐭𝐡𝐞 𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐒𝐨𝐜𝐢𝐚𝐥𝐢𝐬𝐭 𝐄𝐜𝐨𝐧𝐨𝐦𝐲 ＰＡＲＴ （３／３） The German Labour Front was the biggest workers union in history for good reasons too. The DAF was responsible for eliminating unemployment, providing livable working conditions, etc. Even during the outbreak of the war, the German Labour Front was still the most successful body of workers under the direction of the NSDAP towards state goals. In 1942, the managing director of the Deutsche Arbeitsfront Otto Marrenbach published an article in the official NSDAP organ on it's success:

Above all, the Führer—and the German Labour Front acting on his behalf—has instilled in the hearts of all working people the conviction that, following this war, a social undertaking of the greatest magnitude will be realized in Germany. Even before the outbreak of the war, our German socialism was already in the process of eradicating the liberalist and capitalist system within the sphere of influence of Greater Germany. Adolf Hitler’s new social order took its place. This development will continue after the war ends, and all the necessary domestic prerequisites for this are already being established.

The German Labor Front and its leader, Dr. Ley, as the Führer himself explained in a speech to the German people during the war, created the conditions for internal German reconstruction in peacetime. Now during the war, social work, which the German Labor Front provided with ever new impulses in accordance with the Führer's order of October 1934, has become a cornerstone of our war economy. What has been done to preserve and promote the health of our working people is incomparable. Even during the war, when there was a general shortage of doctors, company medical care did not decrease, but rather increased in scope.

The social work led by the German Labor Front, and practically realized in the enterprises on its initiative, is today concentrated entirely on measures that are directly necessary for maintaining labor power and the will to perform, for upholding work discipline, preserving the health of the people, and increasing productive output.

On May 2, new National Socialist Model Enterprises will again be designated. These enterprises, and others that performed extremely valuable in-house social work during the 1941/42 War Production Effort, are living proof of our long-repeated assertion that careful and correct leadership of people and social work within the enterprise simultaneously promotes the work result — the production output — indeed, that it is an indispensable prerequisite for today's enormous demands of war production, despite various hardships and sometimes difficult conditions. If, simultaneously and independently of these National Socialist Model Enterprises, some firms are also newly honored as 'War Model Enterprise' and granted the distinction of pinning the War Merit Cross to the factory banner, this too reflects the close bond between our production sites and the present freedom struggle of the German people. No enterprise can become a Model Enterprise in wartime unless, alongside outstanding social work, it also delivers first-class output for our armaments.

Most recently, Dr. Ley expressed these principles once again in a directive of January 26, 1942, in a new War Organization Plan of the German Labor Front: "The entire work of all offices is to be aligned with this unified goal, and the remaining staff are to be fully deployed for these war-necessary tasks."

With all of these sources in mind, the National Socialist reader will finally understand how the economy ought to function and its purposes for benefiting the Volkstum. Source: "Durch Kampf zum Sieg!" Der Führer: das Hauptorgan der NSDAP Gau Baden; der badische Staatsanzeiger 01.05.1942 p.1 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐎𝐧 𝐭𝐡𝐞 𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐒𝐨𝐜𝐢𝐚𝐥𝐢𝐬𝐭 𝐄𝐜𝐨𝐧𝐨𝐦𝐲 ＰＡＲＴ （２／３） The National Socialists enforced state set price/wage controls to continue encouraging full production. This is because market based price/wage control causes profiteering from war and hardship therefore making rationing fair for everyone in the national economy with the use of taxes. Basically, there is no winners and losers in the war economy, only service to the nation and thus the Volk. in 1941, Friedrich Landfried who was part of the Reich Ministry of Economics gave a lecture on the war economy on how the state maintains cohesion for the German people in such a time like war:

The State Secretary, conveying the greetings of Reich Minister of Economics and Reichsbank President Walther Funk to the assembly, began by emphasizing that when the Führer—at the outset of his struggle—demanded the primacy of politics and an economy directed by political leadership and oriented toward the common good, and when he coined the concepts of "Blood and Soil," the "right to work," and the "national community," he was misunderstood and ridiculed by many. Yet today, the economy of the Greater German Reich rests upon this very foundation. National Socialist economic theory had revived the concept of the national economy and restored its original meaning. Since 1933, Germany has possessed an economy rooted in the people and committed to their welfare, guided by the nation's vital necessities; its objective is the common good.

War economy is the planned maximum use of the national economy in the service of national defense

Upon the outbreak of war, National Socialist Germany had no need for such a roundabout approach to increasing production and restricting consumption. For the most part, two legislative measures sufficed to secure the necessary wartime effects within our economy: the Decree on the Provisional Safeguarding of the German People's Vital Needs of August 27, 1939, and the War Economy Decree of September 4, 1939. Consequently, war finance in Germany no longer had to perform a steering function—as was the case in England, for example—but merely had to raise the funds required for waging war. Raising the funds themselves was, of course, not a problem, as the state could procure the necessary resources in any event; the decisive factor was simply the method of raising them. For this reason, the state levies war taxes primarily on income and only secondarily on consumption—specifically, solely on the consumption of luxury goods. Beyond fiscal considerations, these war taxes are also indispensable from an economic standpoint: by siphoning off excess purchasing power, they curb non-essential consumption, thereby facilitating the management and equitable distribution of consumer goods. Our people’s struggle for survival demands sacrifices. The German economy is prepared to make this sacrifice; it also recognizes that wartime leaves no room for a fundamental restructuring of our tax legislation, even if such a process entails certain hardships. However, regarding all tax-related measures, it was essential to ensure that the productive capacity of the national economy and the individual citizen's willingness to save were both preserved. Under the protection of a rigorous wage and price policy—and with the assurance that the currency and purchasing power remained secure—the German people could focus on their most important task: work. Work had always been the watchword for the German economy; indeed, as State Secretary Landfried emphasized, it was no exaggeration to say that, in wartime, productivity was a factor that would decide the outcome of the war.

The development and utilization of our domestic raw material sources to achieve raw-material independence is one of the principles of National Socialist economic policy, which retains its validity during and after the war.

Source: "Kriegswirtschaft ist planvoller Höchsteinsatz der Volkswirtschaft" Der Führer: das Hauptorgan der NSDAP Gau Baden; der badische Staatsanzeiger 08.01.1941 p.6 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐎𝐧 𝐭𝐡𝐞 𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐒𝐨𝐜𝐢𝐚𝐥𝐢𝐬𝐭 𝐄𝐜𝐨𝐧𝐨𝐦𝐲 ＰＡＲＴ （１／３） An important topic which is not much talked about in depth is the economy in National Socialism. In this thread we will be going over how it functioned and formulated via primary sources. The economy is boiled down to: Productive national economy free from dependence on international finance, with employment, national self-sufficiency, and cooperation replacing class conflict, utilizing property to achieve the aims of the state along with mass nationalization to make a symbiotic financial system. In other words, True Socialism, not Marxism. Gottfried Feder wrote and published an article in 1931 in the official NSDAP newspaper "Der Führer" titled "Fundamentals of National Socialist Economic Policy":

The primary task of the national economy as a whole is to adequately meet the three fundamental needs of all members of the nation—food, housing, and clothing—and, beyond that, to satisfy all cultural and civilizational needs in accordance with the prevailing level of technology and income conditions. The economy as a whole is a serving component within the total organism of the nation; in the best sense, it is a service to the people for the greatness and welfare of the nation. A nation's economy is not an end in itself; it does not exist to enrich individual business leaders at the expense of their officials, salaried employees, and workers, nor—even less—does it exist to serve as an object of exploitation for international high finance.

During the era of liberalism, the organic management of the economy was dismantled, and a fierce power struggle developed between the state and the economic sector. This power struggle can lead to one of two outcomes: either purely materialist-capitalist interests triumph over the state—and thus over the population—through policies driven by interest and usury; or political authorities seize control of the entire economic apparatus—as in socialism—whereupon the state itself transforms into an economic machine, sinking to the level of an institution of forced labor, as seen in Russia. National Socialism unequivocally assigns the state primacy over the economy; for the state—as the representative and guardian of the nation’s power, honor, and prestige, and as the expander of the Reich—must not engage directly in productive economic activity. To do so would risk entangling it all too quickly in the vested interests of specific economic sectors, thereby compromising its ability to freely safeguard the common good. Consequently, regarding the relationship between state and economy, two principles arise: first, the state’s right to oversee the economy; and second, the state’s right to intervene—through police, administrative, and fiscal (tax) measures—whenever the overarching interests of the state so require. [...] National Socialism recognizes private property in principle and places it under state protection. However, it ties the right of ownership to moral obligations toward the national community. National Socialism also recognizes the right of inheritance, as it regards the family as the most important unit of the state.

[...] a new development in economic life has emerged: the so-called economic chambers. These are composed of independent men who have a genuine personal interest in the economy or whose livelihoods depend upon it. The task of these economic chambers is to examine and monitor the significance of individual economic sectors, acting in the spirit and service of the public interest. A particularly important function of these chambers will be the cultivation of the domestic market and the careful supervision of foreign trade. The economic chambers are united within the Reich Economic Council, which safeguards the general interests of the entire nation against the special demands and interests of individual economic sectors.

Source: "Grundsätzliches über nationalsozialistische Wirtschaftspolitik" Der Führer: das Hauptorgan der NSDAP Gau Baden; der badische Staatsanzeiger, Kapital und Arbeit 02.08.1931 p.1 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐢𝐦𝐩𝐫𝐨𝐯𝐞𝐦𝐞𝐧𝐭 𝐨𝐟 𝐥𝐢𝐯𝐢𝐧𝐠 𝐬𝐭𝐚𝐧𝐝𝐚𝐫𝐝𝐬 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐒𝐨𝐜𝐢𝐚𝐥𝐢𝐬𝐦 The book "Das Danken Wir Dem Führer" contains a comprehensive list of what exactly was improved for the everyday German. Perhaps we as National Socialists must take note of the Third Reich's successes to establish why it was so great. Purely based off of the contents of the book, it lists these as the NSDAP's accomplishments: Unemployment Elimination

By the end of 1933, two million more Germans had bread again. By September 1936, the number of unemployed had already fallen below one million. In 1937, unemployment was finally eliminated, and now the focus shifted to the workforce needed to tackle the great tasks still to be accomplished. A shortage of work became a shortage of workers!

Worker Income Increase

The increase in total national income by approximately 23 billion Reichsmarks is almost as high as the total income from wages and salaries in 1933, which amounted to around 26 billion Reichsmarks and was expected to rise to 38 billion Reichsmarks by 1937. The total income of German workers increased by a full 70 percent.

Birth Rate

The fundamental change that took place here finds clear expression in the rising birth rate of the German people. While only 993,000 children saw the light of day in 1932, around 6 million children were born to the German people between 1933 and 1937. This increase in births by almost 1.26 million corresponds to the entire population of Germany's third-largest city, Hamburg! But it is not the birth rate alone that gives us the right to look to the future with pride and confidence. Even more important is the fact that this youth is growing up in health, strength, and joy of life The reproduction of all those with hereditary illnesses and those deemed inferior, which represented an unspeakably heavy burden for all healthy working people, has been prevented. However, in the new Germany, everything humanly possible is being done for the genetically healthy youth to raise a strong generation.

Housing Construction

As early as 1933, housing construction, with a particular focus on small and medium-sized apartments for the less affluent, rose to over 178,000 units. This number increased year after year, so that by 1937, with 340,000 apartments built, more than double the number constructed in 1932. Overall, since 1933, National Socialism has provided the German people with over 1.4 million new, and above all, healthy and affordable apartments; this is such a large number that all households in the city of Berlin could be housed in these apartments.

Food Consumption

An irrefutable testament to the rising prosperity of the German people is the sharp increase in personal consumption of food and luxury goods of all kinds. While in pre-war Germany only slightly more than 2.9 million tons of meat were consumed in 1913, consumption had risen to around 3.7 million tons by 1937, an increase of 5% compared to 1932. Thanks to the elimination of unemployment and rising incomes, the consumption of bread grains also increased by 10% between 1932 and 1937, and that of sugar even by 15%. Butter consumption rose from 420,000 to nearly 519,000 tons. In 1932, 23.5 billion liters of drinking milk, as well as milk processed into butter and cheese, were consumed, compared to around 25.4 billion liters in 1937.

All of which was listed in the NSDAP's accomplishments as proven by their own given statistics is exactly what we must strive for in government policy. The common good before the individual. Source: Das danken wir dem Führer, Berlin, 1938 p. 5, p.6, p.7, p.9, p.12 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐇𝐢𝐭𝐥𝐞𝐫 𝐭𝐨 𝐑𝐨𝐬𝐞𝐧𝐛𝐞𝐫𝐠 𝐚𝐭 𝐭𝐡𝐞 𝐞𝐧𝐝 𝐨𝐟 𝟏𝟗𝟑𝟑

My dear Comrade Rosenberg! One of the first prerequisites for the victory of the National Socialist movement was the intellectual destruction of the hostile worldview that confronted us. You, my dear Comrade Rosenberg, have not only relentlessly waged the attack against this worldview since the time of Dietrich Eckart, but through your political and ideological leadership of the Party's central organ, you have made an extraordinary contribution to ensuring the ideologically unified permeation of our political struggle. At the close of the year of the National Socialist revolution, I therefore feel compelled to thank you, my dear Comrade Rosenberg, from the bottom of my heart for the truly great services you have rendered to the movement and thus to the German people.

Source: "Ende 1933: Der Führer an Alfred Rosenberg" Nationalsozialistische Monatshefte Heft 100, Jahrgang 9, March. Franz Eher Nachf Verlag München 1938 p.78-79 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐒𝐲𝐦𝐛𝐨𝐥 𝐨𝐟 𝐋𝐢𝐟𝐞

Man cannot grasp and represent the world and life itself, in its immediacy. The essence of life is its uninterrupted activity, but the essence of the human mind and consciousness is the interrupted, the intermittent. Without this mental beat, not a single work of art, not a single formed thought of science, not a single heroic deed would be possible. This profound difference between the uninterrupted, flowing, organic life process and the nature of our capacity for perception compels us to differentiate even further and to bring to consciousness those forms by which man appropriates the world, subjugates it, or serves it. Intuition has a completely direct, convincing, or negating effect. We can only gain knowledge about the problem at hand through a rational framework, and man is driven by the spur of the will. According to its eternal laws, intuition always works with symbols. Anyone who has ever stood in the Potsdam Garrison Church at the tombs of Frederick the Great and Frederick William I, anyone who has consciously contemplated the old, tattered Prussian flags on the walls, will have a whole world emerge from these symbolic banners: the greatest epochs of German history, the greatest metaphors for German strength and German courage. It is also a new symbol, one that the National Socialist movement is carrying today, endlessly repeated, through the streets of German towns and villages. This symbol shows us directly, in color and design, what we theoretically understand and inwardly desire. Around this symbol, day by day, month by month, year by year, ever new thoughts, ever new values, ever new sacrifices are grouped, and thus not only the new banner itself becomes a symbol, but also the men who carry these flags. Only those who are bound by the great values ​​of Germanness and have the courage to represent them outwardly can inwardly subscribe to this new symbol. And here we can already observe a mystical correspondence between these character values ​​and ideals with immediate perception, namely that the average of every human race fighting alongside us also recognizes a racial ideal, as once uninhibited times proclaimed through their art. A racial ideal that links the great female figures of the Parthenon pediment in Athens with the figure of Gudrun and Goethe's Dorothea just as closely as the Greek male figures with the Germanic ideal of beauty, even today. A flag, a symbol, becomes all the more sacred the longer it has been fought over; in it is embodied the immutability of an idea, however diverse the thousands may have entwined their fists around the flagpole. Besides the ingeniously simple formulation of the idea of ​​our time, I consider it Adolf Hitler's greatest achievement to have given National Socialism a banner that quite directly and vividly symbolizes the great Germanic essence and, as it were, absorbs and carries on all the sacrifices and victories for the idea. The black, white, and red colors are reminiscent of the flags under which Germany marched into holy war in 1914, to save its people and homeland from the clutches of the eternal enemy in the west. The swastika, however, abruptly leaps across centuries, millennia, and points to the sources of that power from which once German creative geniuses sprang in times when this symbol, as a sign of Nordic blood, traveled the world, becoming a symbol of fertility and burgeoning life.

Source: "Symbole des Lebens." Das Wesensgefüge des Nationalsozialismus, Franz Eher Nachf Verlag München 1933 p.66-67 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐌𝐢𝐬𝐬𝐢𝐨𝐧 𝐨𝐟 𝐑𝐞𝐢𝐜𝐡𝐬𝐥𝐞𝐢𝐭𝐞𝐫 𝐀𝐥𝐟𝐫𝐞𝐝 𝐑𝐨𝐬𝐞𝐧𝐛𝐞𝐫𝐠

On January 24, 1934, the Führer commissioned Reich Leader Alfred Rosenberg, in addition to his duties as head of the Foreign Policy Office of the NSDAP, with the supervision of all intellectual and ideological training and education within the NSDAP. After political and intellectual leadership had been placed in the hands of Adolf Hitler and his National Socialist movement on January 30, 1933, the entire German people united in a tremendous surge within the party, its branches, and affiliated organizations. With a willingness to sacrifice, the German people, insofar as they had previously remained distant from the National Socialist movement, recognized that the hour demanded their commitment, cooperation, and struggle for the fulfillment of the reconstruction and rebuilding of our entire national life. To ensure that, amidst the multitude of organizations and the people representing them, the innermost essence of our people's awakening, the National Socialist idea, would not be diluted, and that the bearers of our people's political life, united in the NSDAP, its branches and associations, would receive a unified, unambiguous ideological direction, Alfred Rosenberg, as the Führer's comrade-in-arms, proven in idea and deed in all the great moments of the movement's fate, was commissioned to perform those functions that would guarantee the purity of the National Socialist idea and thus the idea of ​​the Führer. On the day when the movement, like the entire German people, looks back on ten years of work and struggle by Alfred Rosenberg and his office, it seems valuable to outline those foundations from which this man acquired the comprehensive intellectual and spiritual strength to shape the Führer's historical mission. [...] This political struggle brought him into contact with Dietrich Eckart and ultimately led to his first encounter with Adolf Hitler in 1919, whose movement and ideas he immediately recognized as the most promising path to saving the fatherland. Alfred Rosenberg's work became, in these times of struggle for power, the focal point of the "intellectual and spiritual battles" of our era, as he himself describes his path and his struggle in his major work, "The Myth of the 20th Century." With his speeches, essays, and works, he gave the fighting German soul that measure of self-control which enabled it to take up arms against all the destructive forces unleashed against it by the Jewish, liberal, and Bolshevik enemies of the world and the people. The path of this fighter was never detached from the deeds, struggles, and conflicts of the time; rather, the weapons of his comprehensive mind shaped and formed then, as now, our own history and the history of Europe. He gave combative expression to the spirit of our race at every moment, drawing on the intellectual detachment of a personality accustomed to acting through action. He identified the essential without ever getting lost in details; he allowed the new to mature and replaced the old, the decaying, and the collapsing with it as a whole. At the heart of his considerations is always the personality whose work represents the revelation of its creator's character. The most compelling evidence of the power of Alfred Rosenberg's own personality is perhaps found in the controversies that revolved and continue to revolve around the "Myth." While Alfred Rosenberg's opponents argued dogmatically about the details of this unique and rousing battle cry, the creative work passed through hundreds of thousands of German hands, captured millions of hearts of our people, opened them up to the true recognition of our spiritual and intellectual values, and won victories of truly unique historical magnitude. While experts argued, Rosenberg's thoughts on the National Socialist idea were already shaping the mindset of the new German man.

Source: "Der Auftrag des Reichsleiters Rosenberg" Nationalsozialistische Monatshefte Heft 161, Jahrgang 15, Doppleheft 1. Franz Eher Nachf Verlag München 1944 p.1 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐆𝐨𝐝 𝐝𝐰𝐞𝐥𝐥𝐬 𝐨𝐧𝐥𝐲 𝐢𝐧 𝐩𝐫𝐨𝐮𝐝 𝐡𝐞𝐚𝐫𝐭𝐬

A poet of our time, whose work has achieved the highest acclaim in the eyes of the nation, wrote down the uncompromising words as his creed: “Only those who need God follow God. Those who don’t need him don’t follow him. Even those who talk to him need him.” Only those who need God follow God… Is this so? Is God, however one views him, a God of the burdened and despairing of life, a deception we ourselves have cleverly invented to cope with a world that, as it is, simply cannot satisfy us? Is prayer always just a plea, an act of consolation or of our powerlessness? Many pray in order to plead, many pray to be comforted—but the God of comfort is not ours. When we subscribe to the saying, "God dwells only in proud hearts," we mean a different God than the comforting one, or at least a different way of relating to Him: we mean that God, courage, and strength are intrinsically linked, and that therefore even people who don't need Him, at least not out of fear, can still follow Him. It's conceivable that a young person, after bravely defending himself with a handful of comrades against overwhelming odds and courageously enduring the most bitter hours between life and death, might, upon facing such danger, suppress his emotions into some kind of cry, even curse! Nevertheless, it's reasonable to assume that he was praying, and in a very fervent and passionate way. We are not so much concerned with whether and what the moved individual might say—we are moved by the fact that, in the highest moments, man marvels before life as before a greater, yet inexplicable whole, and that this wonder, far from weakening or degrading man, only truly confirms him as one included in an ultimate, overwhelming destiny. Man thus transcends all that is merely visible, tangible, useful; he transcends all individual things altogether and advances toward the consciousness of the world, that mysterious experience into which we find ourselves born and from which death, unquestioning, snatches us away at his appointed hour. But it is the power and greatness of man that he, born without will, does not live out his existence involuntarily, but from his earliest years, and then ever more boldly, confronts this existence as a questioner, asking what thirty, sixty, ninety years of life truly desire and what these things are: loyalty, love, comradeship, courage. It is both the blessing and the curse of humanity that, to this day, no one has found a concise answer to such thoughts, nor should anyone be able to. God is not an X that can ultimately be calculated with absolute certainty from some equation; for us humans, he is not a fact, but a question. [...] No wonder at the depths of the world should alienate us from the facts, nor from the struggle for mere existence; we want to become neither contemplative souls nor ambivalent people, but rather, with an open mind, to embrace life—the daily and often bitter life as well as the transfiguring and meaningful life. The God in whom we place our trust corresponds to our hearts; he is our own hearts in his moments of openness and affirmation of the world. We praise God and his creation all the more credibly the more proudly and confidently we appear within it. The laughing eye, the lightness of step, a spirit that is truly capable of rejoicing and soaring, genuine youth, genuine manliness, perseverance, love, and camaraderie—these are the standard-bearers of God. And here we are united once again with the spirit of the poet from whom we began, and who concluded the confession of his poetic faith with the words that bind us all: “But let humankind carry the divine into the world!”

Source: "Gott wohnt nur in stolzen Herzen" SS Leitheft, 10. Jahrgang, Heft 6 1944 p.31 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐋𝐞𝐭𝐭𝐞𝐫 𝐟𝐫𝐨𝐦 𝐒𝐒-𝐦𝐚𝐧 𝐖𝐞𝐫𝐧𝐞𝐫 𝐊𝐫𝐚𝐮𝐬𝐬 𝐢𝐧 𝟏𝟗𝟒𝟑

Always remain loyal to the Führer and remember what is written on my belt buckle: "My honor is loyalty!" Remember also that Germany can only exist if it thinks nationally and socially, and that the greatest enemies of this idea are and always will be the Jews. – Only when this criminal people is completely rooted out will the world find peace. You can already see that the Jew is behind all our enemies from the fact that capitalism/plutocracy has allied itself against us with its death knell, Bolshevism/communism. This is only possible because the masterminds in both camps are Jews.

Source: BArch RS 24/23 Feldpostbrief von SS-Sturmmann Krauss, an seinen Bruder, 25.12.1943 p.6 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐆𝐞𝐫𝐦𝐚𝐧𝐢𝐜 𝐢𝐝𝐞𝐚𝐥 𝐨𝐟 𝐋𝐨𝐲𝐚𝐥𝐭𝐲

If any character trait truly reveals this unity of being, it is, alongside the sense of honor described by Alfred Rosenberg, the Germanic concept of loyalty. This does not imply the highlighting of another supreme value; for honor and loyalty are not mutually exclusive, but in truth one and the same, expressed in different ways. "All honor comes from loyalty," as the Sachsenspiegel already states. True honor demanded the utmost loyalty; the faithless person was also dishonorable. Ultimately, there is only one (important here) difference between the two: that one cannot concretely define and demonstrate what honor actually is, because it represents something mysterious and incomprehensible, a purely metaphysical center of the soul, that "spark," as Meister Eckhart would call it, whereas loyalty is a value of the highest given. Houston Stewart Chamberlain once said: Loyalty is the center from which the entire character, or rather, the entire personality of the Germanic person can be surveyed. Therefore, loyalty is precisely the finest touchstone for distinguishing genuine Germanic character from inauthenticity. And indeed: We see how, wherever Germanic character unfolded, loyalty became the all-motivating inner force of the soul; how, right at the beginning of our history, the hymn to loyalty stands larger than life; an eternal parable of how, in the conflict of duties, heroes, guilty yet innocent, clash and must wrestle with one another, foreseeing the bitter end and yet submitting to the unwritten, inner laws of loyalty: Kriemhild, whose sacred marital fidelity drives her to inhuman revenge; the Burgundian kings, who, at Etzel's court in their direst hour of death, are promised their lives one last time if they release Hagen. They refuse: Lord Hagen, their comrade-in-arms, was always loyal to them; whatever he did, he did for them. They cannot buy their lives with his, and so, united with him, they willingly go towards death.... The enduring aspect of Hagen's figure, in turn, is the rigid, uncanny impassivity with which he follows the path of fate, which he knows leads to death. And once again we see how the same loyalty, which here acted as an unwavering force of the soul, is just as vivid in the works of Master Hildebrand and Dietrich von Bern, in Beowulf, in the pious poet of the Heliand, in the beautiful Waltharius song; perhaps most purely in a song that depicts the loyalty of the Norse woman and is scarcely equal in its spiritual beauty, the Gudrun saga. None other than Tacitus had already written: No man in the world surpasses the Germans in loyalty; and he himself recounted the incident when, once during Nero's circus games, the Frisian envoys left their assigned seats at the back and proudly sat down next to the senators' places of honor, replying to the astonished onlookers: this was their right, because no mortals surpassed them in courage and loyalty! The Romans knew this all too well, and that is why we see how, from Caesar and Augustus onward, all Roman emperors, and likewise the Pope, formed their personal bodyguards from Germanic tribes. They simply had to send them ever further into the "barbaric north" because, along with the "blessings" of the culture coming from the south, the poison of treachery also began to penetrate ever deeper. However zealously the foreign converts eradicated Germanic customs and sacred oaks, they could not extinguish the inner essence. Loyalty continued to work. [...] We must recognize that the retinues of the Germanic dukes, the Norse Vikings, the knightly orders, the Prussian army, the soldiers of the World War, the SA and SS are essentially one and the same, embodiments of the ever-powerful idea of ​​loyalty.

Source: "Die Einheit des deutschen Wesens" Der Schulungsbrief Jahrgang III, Folge 11. November. Franz Eher Nachf Verlag Berlin 1936 p.9 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐒𝐭𝐫𝐮𝐠𝐠𝐥𝐞 𝐟𝐨𝐫 𝐁𝐥𝐨𝐨𝐝 𝐚𝐧𝐝 𝐒𝐨𝐢𝐥

In his Annals, Tacitus, in his concise yet dramatically heightened style, recounts the fate of the Germanic tribe of the Ampsivarii, offering us profound insight into the agricultural nature of the Germanic peoples in general. Forced to migrate due to a scarcity of land, the Ampsivarii moved to vast expanses of fallow land in the Roman border region, intending to cultivate it. When the Romans attempted to prevent this, a conflict arose between the Roman governor Dubius Avitus and the Ampsivarii spokesman, Boiocal. Boiocal defended his tribe's intention as their right: as the heavens were given to the Gods, so the earth was given to humankind; and any land unclaimed could be plowed by anyone. Then he looked up at the sun, called upon it and the other stars, and asked – as Tacitus literally reports – as if they were personally present, whether they wished to look down upon a deserted land: they should rather let the sea flood over it to put an end to these land robbers. Boiocal's justification for his people's legal claim to the uncultivated land is characteristically Germanic. It clearly reflects, in all its essential features, the Germanic agrarian legal conception of land, which found its original form in the Germanic Odal law. [...] We must seek it in the fundamentally different legal concepts that the Romans and Germanic peoples held regarding the relationship between humans and the land. The Germanic people did not recognize the unlimited freedom of the individual that defined late Roman land ownership. For the Germanic peoples, the farmstead was not an asset that the individual could dispose of as they pleased; it was not "private property." According to Germanic legal principles, the farm is the basis of life for the ancestral lineage; it is common property that obligates the members to selfless service for the sake of the future of this lineage. Thus, in the Germanic conception of land law, blood and soil unite in a firm, duty-bound unity. This legal concept, however, receives a veritable religious consecration through the notion of the divine fief (to which Boiocal gave such eloquent expression). [...] The fate of the German people and their Germanic ancestors is therefore incomprehensible without a thorough understanding of Germanic-German land law. The spirit of this land law determined the internal and external development of our people at all crucial stages. Its denial always meant degeneration and the danger of self-destruction. It is therefore no coincidence, but a sure sign of a renewed focus on our primal national forces, that one of the first acts of the National Socialist leadership was a fundamental reform of land law, initiated by the Prussian Hereditary Farm Law and culminating in the Reich Hereditary Farm Law. Therefore, when we turn in the following to an examination of the development from Germanic Odal law to the National Socialist Reich Hereditary Farm Law, we are attempting to gain insight into the life-determining laws of our people.

Source: "Der Kampf um Blut und Boden" Der Schulungsbrief. Jahrgang V, Folge 10, October. Franz Eher Nachf Verlag Berlin 1938 p.6 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

'𝐑𝐞𝐯𝐨𝐥𝐮𝐭𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐒𝐩𝐢𝐫𝐢𝐭' 𝐛𝐲 𝐭𝐡𝐞 𝐑𝐚𝐜𝐢𝐚𝐥 𝐏𝐨𝐥𝐢𝐜𝐲 𝐎𝐟𝐟𝐢𝐜𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐍𝐒𝐃𝐀𝐏

We live in a time of overthrow of old values, both in practical and spiritual life. The old breaks down, the new takes its place, and the world around us takes on a new face. Of course, “the world” remains the same: years come and go, sun and moon change; People are born and die, as always. But in our time the values ​​that people attach to the things around them are becoming new again, the view with which they see them is becoming new, their judgment about value or unworthiness, good or evil, in the phenomena of life is becoming new. In such times of upheaval it is necessary to look deeply into the current of intellectual development. Only the movement, only the political group that does this from the ground up and is most strongly imbued with the intellectual forces of the new era can take the lead in the life of power politics and stay at the top. Otherwise it will remain just an episode in the history of its time. National Socialism was the first and clearest of all political power formations to recognize the meaning and content of today's intellectual revolution. Let us ensure that he maintains this leading position and he will be forever invincible. The past epoch was characterized by the fact that it placed the highest values ​​outside of man. They were dead things, abstract thoughts or - as in the last century - metal money. Today we evaluate things differently, new or ancient, as you like. The spirit of the ancient Greek resonates again, who, with the same feeling and the same blood, saw man as the measure of all things more than two thousand years ago. We too relate the world around us, whether it is worth or not, to the living life that we first and best learned to understand in humans, and we support anemic values ​​of the past and thus serve the spiritual meaning of our days. But when we speak of people, the word has a different meaning than in the liberal era that has been overcome. There it also meant of man. And he was understood either as an individual self, detached from all ties in relation to the people around him and those who came before him and after him across the generations. Or one learned that this individual self was successful and afraid in its limitless loneliness - one constructed an unreal humanity, never experienced, only imagined, bloodless, a pale shadow without life and inner value. And in their name, all forces hostile to life fought against the blood and future of the living peoples. We understand it differently when we talk about people. Not the ego or humanity, but the living organic, i.e. We then imagine a blood-based community of people that science calls race and whose value and meaning every day of reflection allows us to recognize more deeply. We do not want to conduct research or present ourselves as scientific in these magazines. It's not about factual scholarship. It is only a matter of communicating the results of biological and racial research to the German people so that they can see how rotten and decaying the forms of thought in which the forces of the old world moved. [...] If National Socialism succeeds in introducing a new type of human being into the history of our people, new and at the same time ancient, based on knowledge and laws of blood, then it has fulfilled its mission and will live on in history as long as there are Germans. Everything we write here serves this living goal.

Source: BArch NS 2/74 "Revolution des Geistes" Neues Volk, Blätter des Rassenpolitischen Amtes der NSDAP, 2. Jg. 1934, Nr. 10 p.5 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐖𝐡𝐚𝐭 𝐥𝐞𝐚𝐝𝐬 𝐭𝐨 𝐭𝐡𝐞 𝐝𝐨𝐰𝐧𝐟𝐚𝐥𝐥 𝐨𝐟 𝐍𝐚𝐭𝐢𝐨𝐧𝐬?

There are three causes that lead to the downfall of nations. Firstly, the purely numerical decrease, the decline in numbers, which initially leads to a weakening of the nation's strength compared to, for example, faster-growing neighbors, and thus shifts the natural balance of power between the two nations in such a way that the numerically weaker nation, despite perhaps internal superiority, is inevitably crushed by its numerically stronger neighbor. The second cause: a shift in hereditary value within this nation, a rise in merely average or even below-average talents, character traits, physical and mental abilities, and a relative decline in the class of those of above-average value. The word "valuable" or "less valuable" is by no means measured against intellectual standards, but rather understood in the way we all understand it in everyday life. We certainly don't call a highly gifted and intelligent person who is otherwise a scoundrel in character and a weakling physically, or something else entirely, valuable; on the contrary, we place them on the other side. Conversely, someone with merely average intelligence can, by virtue of their physical and mental attributes, be far above average in value to the nation. But values ​​are never equal anywhere, and if, within a nation, the segment whose overall values ​​are lower due to hereditary factors grows in number and becomes stronger than the other segment, which in itself could be valuable, then ultimately the value of the entire nation diminishes, along with its strength both internally and externally, and its capacity for political and economic, as well as intellectual and religious, achievements. The end result will be that such a nation, although its numbers remain the same or perhaps even increase, will become, in a sense, a completely different entity within the borders of its country, sinking ever lower. The third cause, finally, that has destroyed nations throughout history and must continue to do so, wherever and whenever it occurs, is mixing with foreign racial elements. It is well known that the great nations of antiquity perished not least because, in their belief in the absolute equality of all people, they recklessly opened their borders, as well as the doors of their homes and families, to people of the most foreign blood and race. Consequently, the resulting race of mixed-race and bastard races lacked one thing that alone can give lasting value and strength to any reasonably pure and unmixed ethnic community: the harmony of body and soul, mind and character in every single human being. What, then, does that central area we previously called "education" mean for the overall task facing us all and the state of today? Propaganda in politics, agitation, education, and instruction, as we carried them out during the struggle, were means to an end; they were tools to achieve a goal. The goal was to gain the ability to shape the state and the economy by seizing power in government. But when we speak today of conducting education, propaganda, and training in the field of racial policy, then this is no longer a means to an end, but rather a part of the end itself, perhaps even the most important part. It will very quickly become clear what the practical implementation of the aforementioned fundamental insights into racial policy is actually intended to achieve.

Source: "Volk und Rasse" Der Schulungsbrief. Jahrgang VI, Folge 4, April. Franz Eher Nachf Verlag Berlin 1939 p.7 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐏𝐮𝐛𝐥𝐢𝐜 𝐡𝐞𝐚𝐥𝐭𝐡 𝐢𝐧 𝐭𝐡𝐞 𝐓𝐡𝐢𝐫𝐝 𝐑𝐞𝐢𝐜𝐡 Lively photos from 1938 of the lesser-known "Healthy Living, Joyful Working" exhibition held in Berlin. [1] In the official NSDAP newspaper "Der Führer", it gives us more context surrounding this exhibition:

The Reich Medical Leader Dr. Wagner dealt in lengthy statements with the numerous problems of public health. In his introduction, he underlined the importance of the Main Office for Public Health as an office of the party to which the leader had entrusted the German people's greatest asset, health. In contrast to past times, the National Socialist health system strived to strengthen and increase the vitality and performance of healthy people with the greatest emphasis on the unity of body, mind and soul. The National Socialist health leadership is responsible for the great and enormous task of guiding the German people towards health, increased performance and maintaining their ability to work and enjoy life. The German doctor is a trustee in the service of the health of the German people. Not only when he is sick, but also when he is healthy, he has to go to the German person in order to be able to intervene in a timely manner to prevent cases of illness. The Reich Medical Leadership has set four principles as the leitmotif of this exhibition: 1. Being healthy and staying healthy is not your private matter, but being healthy is your duty; 2. Damage to life and health that you suffer or cause is also damage for Germany; 3. You can avoid a large part of all damage through a sense of responsibility and duty; 4. Damage prevention is the realization of National Socialism in your daily life.

[2] Source: [1] BArch NS 2/86 "Gesundes Leben, Frohes Schaffen" p.340-344 [2] "Im Dienste der Volksgesundheit" Der Führer: das Hauptorgan der NSDAP Gau Baden; der badische Staatsanzeiger 25.09.1938 p.4 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐏𝐞𝐚𝐬𝐚𝐧𝐭𝐫𝐲 𝐚𝐬 𝐚 𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐒𝐨𝐮𝐫𝐜𝐞 𝐨𝐟 𝐋𝐢𝐟𝐞

The conscious emphasis on the importance of early Germanic culture all too often still encounters a lack of understanding, which prefers to hide behind a mask of condescending superiority. People scoff at the "Romantics" who feel the need to derive the significance of the peasantry from the most distant past. They do not see, or rather, they do not want to see, that the question of the unique development of German culture and the creative power of German peasants is a question of paramount importance today, the answer to which is absolutely decisive for the fundamental direction of German politics. The fragmentation of German historiography into a number of separate specialized disciplines has indeed greatly promoted individual research and, in that respect, produced many valuable results; however, in the long run, the view of the natural context of German development has been increasingly lost. Only in this way can it be explained that the view could take hold in a segment of German historiography that German culture was not an indigenous, native development, but rather that it was grafted onto the German people, so to speak, with the introduction of Christianity. The destruction of this legend is not a matter that concerns only the various branches of historiography; for the false conception of Germanicness and its culture has been all too often and for too long misused by politicians and promoted for the purpose of this misuse. The lie of the barbarity of our Germanic ancestors, to whom supposedly only foreign peoples had to bring the blessings of culture, is ultimately the root of the war guilt lie. Without this false, but almost universally held notion, the atrocity propaganda of our enemies in the World War would not have found the receptive ground that so greatly favored their incitement. Just as dangerous as the foreign policy effect of defaming our Germanic ancestors, however, has always been the domestic policy effect of this historical lie; for it formed, consciously or unconsciously, the point of entry when foreign influences and powers allied themselves with domestic political forces to make their claims more palatable. Even a cursory overview of German history shows what a disastrous influence these unnatural alliances have exerted on the emergence of the German people and the development of German statehood right up to the present day. [...] National Socialism has opened the eyes of the German people to the significance of race and peasantry as the source of our life force. If, on the other hand, that historical legend which views German culture not as original but as a product of foreign missionary activity were correct, then the doctrine of National Socialism would be a hopeless error; for there is no evidence to suggest that a people whose creative abilities for centuries were supposedly limited solely to processing foreign intellectual and cultural heritage could suddenly be capable of creative acts of their own making, independent of foreign influences. Anyone who grasps this sequence will recognize the inherent impossibility of the historical legend I have identified. The final overcoming of this historical legend is not so much a task of new research, the importance of which, incidentally, should by no means be underestimated, but rather consists primarily in recognizing the intimate connections between Germanic and German culture, in recognizing the continuing influence of Germanic creative power in German history despite all foreign influences. We need a conception of history that is once again a holistic view, that has once again learned to think in terms of centuries. Such a mindset will readily do justice to the significance of German peasantry for our national development; for prehistory and early history teach that peasantry and Germanic culture are inseparable concepts.

Source: "Das Bauerntum als völkischer Lebensquell" Nationalsozialistische Monatshefte Heft 48, Jahrgang 5, March. Franz Eher Nachf Verlag München 1934 p.2 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

ᛋᛋ: 𝐑𝐚𝐜𝐞 𝐚𝐬 𝐭𝐡𝐞 𝐟𝐨𝐫𝐞𝐟𝐫𝐨𝐧𝐭 𝐜𝐨𝐧𝐜𝐞𝐩𝐭

The essence of National Socialism cannot be grasped in just a few sentences. We can only highlight its most essential features. Above all, there is the concept of race, which our worldview places at the forefront. It has therefore made the reverential study of the laws of life its duty. This study has brought us, above all, a fundamental insight: the knowledge of the value and significance of blood. We have recognized that not everything that bears a human face is the same, that people differ according to race and personal disposition, that good blood can only be produced from good blood. Dispositions cannot be arbitrarily cultivated or artificially produced in any other way. Therefore, the concept of blood, the concept of race, lies at the heart of our thinking. This means nothing other than reconnecting with what was self-evident to our Germanic ancestors as a unity of faith, law, and social order, as long as they still lived their lives as free farmers in healthy lineages, uninfluenced by foreign intellectual currents.

Source: BArch RS 3-17/38 Weltanschauliche Schulung für SS-Panzergrenadier-Division "Götz von Berlichingen" 24.3.1944 p.128 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐍𝐨𝐫𝐝𝐢𝐜 𝐛𝐚𝐬𝐢𝐬 𝐨𝐟 𝐀𝐧𝐜𝐢𝐞𝐧𝐭 𝐑𝐨𝐦𝐞

The ancestors of the Romans and Germans belonged to one people, the "original Nordic people," some 3000 years ago. They were of one lineage, one race, they spoke the same language, and they had the same rights. Our ancestors, rarely leaving their original homeland in northern Europe, remained settled in their homeland and mixed so little with foreign peoples and other races that the Roman writer Tacitus could say of them that they were the original inhabitants of Germania and equal only to themselves, i.e., unmixed and racially pure. The ancestors of the Romans, however, separated from their mother people early on and, like so many other Nordic tribes, migrated to the southern lands. There, they soon came into contact with people of other races. Although the old Nordic legal system strictly forbade mixing with foreign blood, over the course of centuries, racial purity could not be maintained in the face of countless temptations and allurements. When the city of Rome was founded in 753 BC, the ruling class of the Roman "patricians," that is, the sons of the fathers—those men who had a Nordic father—were probably no longer entirely racially pure, and certainly not the likely subjugated lower class of "plebeians." Nevertheless, the state-building power of the Nordic blood was strong enough to elevate the small city-state, despite all dangers, into a formidable world power. But over time, racial mixing occurred, first slowly, then ever more rapidly. Not only did patricians and plebeians mingle, but the blood of the predominantly Near Eastern Etruscans and other Mediterranean peoples also seeped into the Roman population, and the greater the extent of the Roman Empire became, the greater the "racial chaos" of its inhabitants. While the political center of the vast trading empire, the "world city" of Rome, attracted everyone who wanted to make their fortune, the old northern families of the true Romans became a hopeless minority, bled to death in the wars for global dominance, were exterminated in the civil wars, suffered declining birth rates, or degenerated through avaricious disgrace. Jews, Syrians, and other Asians controlled trade and ruled through money; the army soon consisted largely of Germanic and other barbarians; even the emperors were no longer true Romans. In short, the Roman Empire eventually became a soulless state machine that ruled over a chaotically dispersed mass of people, held together no longer by natural blood ties but only by a web of elaborate legal systems. This law, compiled around 535 AD by the Eastern Roman Emperor Justinian in the Corpus Juris, is what we understand as Roman law. If we consider the conditions under which it arose, we hold the key to a proper understanding. At that time, there was a complete lack of an inner, innate sense of justice, which was replaced by a sharply logical, but also sophistical, pedantic, and conceptually slicing intellect. Racial division had dissolved all moral bonds; instead, external power and the coercive force of the state now held people together. There was no longer any intrinsic connection between morality and law; consequently, it was considered justified to pursue base instincts for material gain as far as the laws still permitted. Instead of practicing decency and loyalty, it was considered clever and wise to circumvent the law, to slip through its nets, and to outwit the goddess of justice. The heroic spirit was considered contemptible, the mercantile spirit honorable; the selfish pursuit of profit by the individual was given paramount protection, while the people were no longer given any thought, precisely because there was no longer a "people" in the true sense of the word, namely a cohesive community bound by blood.

Source: "Römisches Recht und deutsches Recht" Die Rassengesetzliche Rechtslehre Franz Eher Nachf Verlag München. 1932, p.6 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐆𝐞𝐫𝐦𝐚𝐧𝐢𝐜 𝐦𝐚𝐧 𝐝𝐞𝐬𝐜𝐫𝐢𝐛𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐒𝐒

The Germanic man is the Sun Hero, the Sun Child, the Eternal Fire. He is the ever-green World Tree, which continually renews itself in changing foliage until the end of days. The revolving Sun Wheel is the flaming mark of his soul, the symbol of his nature and his striving. The Germanic man is ideally embodied in the Siegfried figure, in the hero who is of all ages. Under the Sun Wheel or Swastika, the resilient bearers of humanity's culture have fought throughout the ages against the alien powers from the South and East. There is no stagnation on the Germanic path of life and no deviation. The same Eternal constantly repeats itself in different guise and in changing outward forms: the struggle of the Germanic man against the underworld. The Germanic warrior always looks different, and the underworld always manifests itself in different guises. But the essence and the fundamental remain the same: all life is struggle, and every struggle is either a victory of the Light or a demonic alienation by Uitgaard, the world of darkness and human rejection.

Source: Storm: Weekblad der Germaansche SS in Nederland, 22 December 1944, vierde jaargang, nummer 38 p.1 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐖𝐡𝐞𝐫𝐞 𝐃𝐨 𝐭𝐡𝐞 𝐑𝐮𝐧𝐞𝐬 𝐂𝐨𝐦𝐞 𝐅𝐫𝐨𝐦?

Few questions occupy those concerned with Völkisch matters today as much as this one: Where do the runes come from? And it must be said at the outset that there is not yet a completely exhaustive answer to this question, and probably never will be, because the origin of these strange runic symbols will lie where the very beginning of our race lies. In such distant times, we must seek it and finally put an end to the phrase we still hear today, even from "experts," namely that the runes either spread northward from the Black Sea or originated in the Alps, derived from the Etruscan script. And their origin remains what their name means: mysterious whispering! An age-old secret, however, that speaks of the former cultural heights of our people, our race. We usually hear that the runes were developed from the Phoenician script. It is incomprehensible how such a fable could have persisted for so long, a fable that collapses in every respect upon closer examination. Even the Roman Tacitus rejected the notion that runes could have been invented by this Semitic Mediterranean tribe, and the fact that this early trading people, who successively used pictographic scripts, cuneiform Christian scripts, Greek and other scripts—as their extensive trade networks demanded—had a distinct consonantal script with 22 letters, already proves a fundamental difference. This completely foreign script belongs to the group of Semitic scripts, whose independence is definitively established. Their initial letters, Aleph (Greek for Alpha) and Beth, gave the alphabets their names. However, the script of the North has a completely different sequence of letters; it begins with F, and we call it Futhark after the six letters of the first part of the runic alphabet. The fact that individual letters of the Phoenician alphabet resemble those of the Futhark proves, at most, that this trading people also had contact with Germanic peoples and adopted individual letters from their Futhark as well. Tacitus is an objective judge in many matters, and the closer they were to his homeland, the more reliable his judgment was. We therefore have reason to believe him, especially since research has already found, in some courageous pioneers, early advocates of the idea that rune inscriptions considerably older than previously admitted have in fact been discovered. The researcher Evans, for example, points out that the Aryan Aegeans and Mycenaeans already possessed a distinctive alphabetic script that cannot be compared with any other writing system of the Mediterranean world, and it is possible that individual letters from this script passed into the alphabet of the Phoenicians. Runes are said to have originated in the second century AD (after the birth of Christ) on the Black Sea coast, and from there spread across Germany to Scandinavia. That this is impossible in reality can be demonstrated by the fact that inscriptions can already be found throughout the entire region at that time. And it would be impossible to assume such rapid spread across such a vast area. But something far more important argues against this assumption. The runic inscriptions themselves prove that they did not travel from south to north, but rather the other way around, from north to south.

Source: "Woher Stammen Die Runen?" Der Schulungsbrief. Jahrgang 2, Folge 8, August, Franz Eher Nachf Verlag Berlin 1935 p.21 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐀𝐝𝐨𝐥𝐟 𝐇𝐢𝐭𝐥𝐞𝐫'𝐬 𝐝𝐞𝐜𝐫𝐞𝐞 𝐨𝐧 𝐇𝐨𝐦𝐨𝐬𝐞𝐱𝐮𝐚𝐥𝐢𝐭𝐲

To keep the SS and Police free of pests with same-sex inclinations, I decree: I. For members of the SS and Police, the following penal provision shall apply in place of Sections 175 and 175a of the Penal Code: Any member of the SS or Police who engages in indecent acts with another man or allows himself to be used for indecent acts by him shall be punished by death. In less serious cases, a sentence of penitentiary or imprisonment of not less than six months may be imposed. In the case of a member of the SS or Police who was under twenty-one years of age at the time of the offense and was seduced into committing the act, the court may, in particularly minor cases, refrain from imposing a penalty. II. The imposition of the penalties threatened under I. is independent of the offender's age. III. The offenses described under I. are subject to the jurisdiction of the SS and Police Special Courts according to the applicable regulations. The jurisdiction of the Wehrmacht courts remains unaffected. IV. The regulations necessary for the implementation and supplementation of this decree shall be issued by the Reichsführer-SS and Chief of the German Police in the Reich Ministry of the Interior. Führer-Hauptquartier, den 15. November 1941.

Source: BArch NS 7/3 Erlass des Führers zur Reinhaltung der SS und Polizei, 15. Nov. 1941 p.219 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱