What Should be Our Child’s Name?

Source: SS Leitheft. Year 10, Issue 7, 1944

Already many weeks before the birth of a son or little daughter, the parents occupy themselves with the question what name they should call their child. In the past, the task of name selection was usually solved by the expectant mother holding a Christian calendar and selecting a few boy’s and girl’s names whose sound appealed to her. She would take care that these names were used in the area or among the relatives, and so perhaps a list like this might emerge: Fritz, Hans, Klaus, Karl-Heinz, Peter for a boy and Ursel, Gisela, Annemarie, Bärbel or Gerda for a girl. Then she discussed this with the father. He might also look at a calendar and add his list to that of the wife, and then they agreed on two or four names, each according to whether the expected children were blond or dark or resembled this or that side of the family. The remaining names were not discarded, rather just postponed.

Yes, most of the parents meant well, but nonetheless did not think enough. Above all, they did not consider the name’s historical origin and its special meaning.

On the list of the mother, which we here discuss, there are indeed nothing but common names, but they have diverse origin and meaning. Fritz, as a short form of Friedrich, is an old German name and is formed from two Germanic vocal syllables: “frid” and “richi”. “frid is related to “froh” [happy] and “frei” [free]. “Fro” is the old word for free man, master. “Frowe” means the free woman, the mistress. “Friedrich” is one who is rich in peace of well-founded power. When our ancestors in the pre-Christian period could form such splendid names, we can directly deduce from that the high standard of their life-feeling, their life-order. So when the parents with full consciousness intended to give a son the name Friedrich, that is really a name-giving, a reference to essence, a designation of kind. Emst Wasserzieher writes in his booklet “Hans und Grete”: “The name Friedrich has been extremely popular since the Hohenstaufen period due to the saga-surrounded figures of Friedrich Barbarossa and Friedrich II, and more recently since Friedrich der Grosse [Frederick the Great], the ‘Old Fritz’.”

Usually, however, when the German name Fritz is conferred, as little thought is given to origin and meaning as for example with the name Hans and others. Very few people know that “Hans” is only a Germanized short form of the Hebraic “Johannes” [Joseph], Johannes means “Jehova is merciful”. All biblical names that start with “Je” and “Jo” like Jeremias, Joachim, Job, Jonas and Joseph contain in this syllable in shortened form both names of the Jewish god Jehova and Jahwe. What about Klaus? Klaus is the short form of Nikolaus; this name, as a Greek name, is also brought from afar. Karl- Heinz? Both Karl as well as Heinz are oldest German names. Karl designates a capable “Kerl” [fellow], a free man not of the knightly class, the free peasant on his hereditary farmstead. Heinrich comes from Hagenreich, the master of enclosed grounds.

Peter is a widespread Christian standard name; popular songs further spread it. Peter stems from Petrus, the rock, a Roman name that was added to the apostle Simon as the first pope.

At present the Hebrew name Michael pops up very frequently. Many an upright citizen believes he names his son after an incredibly powerful arch-angel, and gives him a very timely name. But like all parents who today still give their children foreign names, they do not do well; for their children grow in a period of the final return to their own kind and will later ask their parents the painful question: How could you, in 1944, eleven years after the National Socialist revolution, still give us Jewish names?

To the five girl’s names on our mother’s list ,this is to be said: Ursula is Latin and means “little bear”. The name has become popular due to its pleasant sound. Bärbel, a pet name version of Barbara, is of Greek origin and means “the strange one” (“the barbarian”). Annemarie is in both parts Jewish.

Given the great number of beautiful, native names, we no longer have to put our poverty on display by calling the girls of our folk by these and similar names and their hundred-fold pet name versions like Micke, Mia, Maja, Ria, Mimi, Miezel, Anke, Änne, Antje, Annchen etc. The same goes for the widespread oriental names Margarete and its short forms from Marga to Grete.

Our name-selecting mother has chosen six foreign, mostly Jewish, names out of ten and only four native ones.

After this critical examination of a careless name selection, that is still common, we want to set these maxims for a native, racially-conscious name selection:

First, first and nick names are affirmation of one’s own racial and folkish kind, are wish and task for coming generations. Knowledge of character values and consciousness of clan, of folk and of God are expressed in them.

Second, we have the task to give our children native names and to finally end the tradition of foreign names that still exists here and there.

Third, each first name has a distinct racial origin and meaning. We distinguish primarily between: North Germanic first names (Harald, Sigurd, Astrid, Thora), German ones (Albert, Heinrich, Gertrud, Irmgard), Roman ones (Anton-ius, Martin- us, Paul-us, Pet(e)er-us; Agnes, Klara), Greek ones (Georg, Eugen; Lydia, Monika) and Jewish ones (Jakob, Joachim, Johann, Joseph, Matthias, Michael, Thomas; Anna, Elisabeth, Eva, Edith, Gabriele, Magdalena, Martha, Maria, Susanne).

Fourth, the name should be taken from the treasure of names of the parent’s homeland. In Frisia different names are common than in Bavaria. The name must correspond to the kind. Thus it is obvious to us to first inquire about the significance of the name, before we give it to our child. (A special publication, “Native First Names”, has been published by the SS-Main Office. Information can also be provided by the NSDAP local branches and local teachers.)

Fifth, the first name should fit with the last name and together with it form as much as possible an organic whole. But since many family names are poor in meaning, this cannot always be achieved. The meaning should not be subordinated to the sound.

Sixth, the custom to again give children the native names of their ancestors (grandparents and great-grandparents) is natural. The name is an obligation to the child to be a young monument to the ancestor. If father and son have the same name, confusion is possible. The son will, however, proudly bears the name of his fallen father. If names of side relatives are selected, this expresses the wish for clan ties. While family names and clan names designate and mark the closest blood kinship and close community, first names give us the opportunity to observe and mark the becoming, the development of the blood legacy. This is the most difficult aspect of bestowment of name. It preconditions an experienced view for hereditary signs as well as knowledge of one’s own clan and has as a result, that we must also again create new names, if the bestowment of name is not to conservatively remain behind the life development.

Seventh, instead of the short forms that have become common, in the future the full name should again be selected and, aside from so-called pet names in the family circle, also be used as much as possible.

Eighth, double-names (Karl Heinz, Ernst Dieter) are only meaningful if based on the clan designation or the connection to the name of the godfather. Such connections should again and again be brought to the attention of the children later on their birthdays.

The use of several first names is, due to the great frequency of certain family names like Bauer, Müller, Schmidt etc., desirable. The integration of several names into one (Karlheinz among others) is to be rejected.

In the age of the racial re-ordering of the folk and its clans, name selection is no longer an arbitrary act. The bestowment of name must contain an affirmation of our view that the individual is a link in his clan’s chain of generations and a branch on the life-tree of his folk. He name is both an admonishment in this direction and a band of the same blood. The bestowment of name poses a measuring stick for the continuous folk awakening, and when all Germans will again only have German names, then one can to a good extent also conclude from that that both mate selection as well as clan hygiene will again be taken seriously and respected as a holy duty.

The name should be expression of kind!

Children are the Future of Your Folk

Source: SS Leitheft, Year 1944, Issue 1, Version S

The nurse had just made her last round, and now the three “starving artists” were again alone in their room. The doctor had put them together for the duration of a fruit treatment; but the three of them called that – less fancy sounding, but more in agreement with the growling in their intestines – a hunger treatment. For as carefully as the four stretched out the four little glasses of fruit glasses that were the day’s only nourishment, the hunger would not go away and sleep was impossible. So one pulled up the window curtains so that the bright moon shined into the room and planned to “gab” for a while.

In front of the window lied the youngest, Aigner Friedel, who wanted to become an illustrator, who came from the Salzburg area. He spoke with the “professor” – they called him that, since it recently came out during a visit that he was indeed one – about the mountains of his homeland, which they both loved so, even though the “professor” came from Pomerania. “Papa Knuth” the third in the group, by his account swimming master in a big Berlin swimming hall, tried to take a nap despite rheumatism pains and the feeling of hunger; but he failed to do that, and through his interjections the conversation took a different direction. “Man, professor,” he said, “I still cannot get over how much your boy looks like you. When he sat at your bed today during visiting time, I thought again and again: the lad looks just like his father. You have four such fine ones?” “Yes”, the professor replied, “but the second is a girl.”

“Well, you can afford that. I have enough to handle with my one boy.”

“Well, well”, Friedel commented, “now don’t pretend, papa Knuth. Who always complains most over the food? Based on that, you don’t seem to be so bad off. Besides, I believe it does not depend on that at all. At home we were four siblings, and my father was certainly no Croesus.”

“Friedel is quite right there”, the professor added, “my grandfather even had ten children; he was admittedly director at a gymnasium, but the salaries were much lower back then. There was no additional pay for children and no tax deductions and so, in order to keep his children fed, he always took in renters. Nonetheless, that still didn’t suffice to eat bread with butter and honey at breakfast or get a large portion of meat each noon. But the children turned out alright. Even today an official cannot make any great leaps. You know yourself that the state’s starting wages forces one to be very damned thrifty. But when one is married and has four children, one gets a very nice children’s supplement, and the rent allowance is higher and the taxes are very minimal. That is a big help, and all this aid is always being expanded, for, thank God, we live under a leadership that knows exactly what children mean for our folk’s future.”

“Man, you talk like you’re paid for it. Well, you are, after all, also a ‘race sheik’ in the General SS, and for all I care you can be right; but now, in the fifth war year, where bombs fall everywhere, one simply cannot responsibly put children into the children. Just think what our wives already have to deal with. Mine is at least now out of the big city; but if she now in her emergency quarters in the village, where everything is already much too crowded, had to take care of another little one, no, I wouldn’t want to expect that from her.”

Aigner Friedel thought about his girl, to whom he recently got engaged, and sighed: “Yes, I also continually run that through my head. One actually can’t justify it; however, a marriage without children is also nothing. And that children must come, if our folk is supposed to live on, that is, of course, clear. But why do we have a professor among us. Fire away, hold a lecture about having children.”

The professor took one last little swig of his fruit juice, and after he now “had something in his stomach”, he felt strong enough and spoke into the moon-lit hospital room: “I would rather not hold a lecture; but if something comes to me about the subject, I will gladly tell you. You are right, papa Knuth, it is damn hard for our women, and more is expected from them than all of us had thought at the start of the war. And yet – image, no more children at all would be born, what would that mean? After all, one must not think about the present. All the children not born today would be missing to us in 15 to 20 years, as apprentices, as workers, peasants, technicians, scientists and – mothers for new children. Production Minister Speer can produce everybody: machines, panzers, airplanes, U-boats etc.; but there is one thing his organizations cannot produce: people cannot be manufactured on a production line and above all such people who are intelligent and capable enough to correctly operate all these machines, airplanes etc. and effectively use them. They can only be born to such people. There, the supply of capable families and clans, who are alone able to again give us capable people, are the most valuable treasure that a folk can call its own. All material things that are destroyed can sooner or later be replaced again, that is not so bad; but where the last member of a capable family departs life, without leaving behind children, a valuable blood line is for always and eternally cut off, and no ever so cleverly setup organization can awaken it to new life. A portion of the valuable treasure is lost again.

Now reflect on what we did with this valuable treasure before the rise to power. Year by year the birth rate sank more and more, and especially in those families who should have passed along their genes for special ability in their children. I do not want to bore you with numbers and statistics – you can, if you wish, look them up in our educational publications, for example “SS Man and Blood Question”. Furthermore, the fact the birth rate decline started precisely in the so-called better off circles shows that it was not primarily dependent on the economic situation, when one decided for too few or too many children, rather on an inner attitude. And that had gotten so shabby in our folk, that the German family on an average only still had barely over two children, but that means that this number of children was far too low to even maintain the population, let alone increase it. For two children – on the condition that they really grow up, marry and again have children – always replace only two parents. But about 10% of all marriages remain without any children. These pairs are hence not replaced as well as not the sworn bachelors and all the girls who for whatever reason do not get a husband. Unfortunately, these often belong to the genetically most valuable, because they don’t throw themselves at just anybody. And the number of people who never reach marrying age is also not small. So you see what danger for the future of our folk lies in these low numbers of children. We were already a dying folk.”

“Man, that is nonsense!” papa Knuth interrupted. “The population in Germany has not declined. On the contrary, each year is has gotten bigger.”

“That is just want I wanted to say myself’, the professor would not let himself be diverted, “ and nonetheless, we were a dying folk. It is somewhat difficult to explain that in a few words, without numbers and charts; but two facts come together: through the improvement of medicine people today live longer than before, especially more of the very little children survive than in the past. That means the people from the last two, still strong birth generations still live in much larger number than was the case earlier. Only because of that has the ever declining birth rate not yet reduced the total population. But it would, and hence the whole age structure of our folk shifted. By that 1 mean: the portion of the young within the whole became ever smaller percent-wise, and the portion of older people, since they now live longer, became abnormally large. But these people were temporarily still at an age where they could have children, and so even our birth numbers were still abnormally large despite the low number of children per mother, because the portion of child-bearing age women was bigger than before.

But now image that in several years the recently still numerous people of that age class reach the age where they die off. Then a terrible dying will set in for our folk, and the generations that reach marrying age are still numerically very weak.

Then it will become clear to all, that our folk still only…”

“Lived from postponed death”, Aigner Friedel interjected. “Now it is finally clear to me, what these words, that I had always thought to be just a catch-word, actually want to say.”

“If you want to convince yourselves of this fact, you just have to go to our villages, where the reduced birth rate has unfortunately already become ‘modem’, and inquire how many children used to go to school there and how many there are today. I have often had my students research that, and the results were terrifying enough. We were indeed actually well on the way to the same conditions that you have seen in France and of which you recently told me: villages almost without children, but with very many very old people; the farmsteads where the old people had died were already abandoned, because there was nobody left to take them over; the fields that belonged to them were not cultivated and were full of weeds; the farmsteads still in business were worked primarily by foreigners who had originally come as Polish or whatever agricultural workers and had gotten hold of the land. A folk that has reached that point no longer has the strength to survive times of crisis. After France’s collapse, Marshal Petain said as well: ‘We have lost the war, because we had too few weapons, too few allies and too few children.’ 1 think we should learn from that bad example.”

“Man, stop it”, papa Knuth spoke up, who had already become quite uneasy. “It’s high time that mess changes.”

“It has already come. You know yourselves about the fortunate increase of the birth rate immediately after the rise to power due to all the measures and institutions that have been created for that purpose, but especially due to the changed inner attitude to which Germans returned under the National Socialist world-view. The latter, however, is the decisive thing. It depends on us ourselves. Everything that is done by the state, starting with marriage loans to the Honor Cross of the German Mother and the manifold care for mother and child, is only a preparation of the path. The state with its measures shows us signposts, say to speak, on which is to be read: Here leads the path upon which one can – with substantially reduced difficulties compared to earlier – achieved the joy of bountiful children and hence to secured, eternal life – for through one’s children alone does one gain real, eternal life -, but now each must follow this path from his own decision.”

“And to here, courageously and confident in the future, to come to the right decision, that is what it comes down to, naturally precisely right down in the war. Every war is a double biological threat for the future of a folk through the loss of most valuable blood lines and through the fewer children born due to family separation. At the beginning everything still went well. The number of marriages even increased substantially, and as long as there were still longer rest breaks between the first campaigns, the birth rate also did not decline. But with the ever growing difficulty of the struggle, that has changed, admittedly by a long shot not as bad as during the First World War, but still: we must clearly see the great danger in order to not succumb to it, even if it is not possible to send the fathers on vacation as often as before and or to care for the mothers and children in a homeland untouched by the terrors of war. Everything that is possible, it nonetheless done. Just compare how our children are today supplied with food, vitamins etc. and how it looked in this regard during the First World War. Whole assistance efforts had to be launched back then after the war, just to somewhat lessen the tremendous need. Think about the relocation of children to rural areas, about the regulations for expectant mothers in the Work Service etc. But all of this assistance must fail, if we do not through our own decision create the prerequisites so they can be applied. One can twist it as one wants, everything depends on us taking the National Socialist world-view seriously in our own personal life conduct, that means that we affirm the eternal laws of life and act accordingly, even if our reason must tell us that there will be difficulties and inconveniences.

“And one more thing do I want to impress on you, because a lot of nonsense is said about it, naturally also on the basis of malicious enemy propaganda: We don’t need children regardless of where they come from, rather we need families that are rich in children, whereby we naturally only apply the honorable term ‘rich in children4 to genetically healthy families. Our population politics will always remain family politics, even after victory, when the special problems arising from the long war period must be solved. – So, I have spoken. I believe I have talked myself tired. More another time.”

It became quiet in the room and only Aigner Friedel said yet: “I will insist that we marry right after my release from the hospital.”

Europe – Peasant Land

The Germany of the future can only be a peasant Reich or it will again perish like the Reichs of the Hohenstaufen and Hohenzollern have perished, because they forgot to place their folkish and economic concentration in themselves.”

– Adolf Hitler, Harvest Festival 1933

The Reich of the Peasants

In no other state is the peasantry given such decisive significance as in National Socialist Germany.

That was often misunderstood outside of the Reich. The hard taskmaster of nations, war, simplified understanding for the Reich’s measures in the area of agriculture and the security of the peasantry. At least in Germany’s neighboring states hard hit by the war one today realizes the necessity of an ample national food supply.

The bitter experiences that Germany once had with the liberal neglect of its agriculture and the National Socialist measures to restore its peasantry hence find special interest among Germany’s neighbors. The German folk, too, once did not have enough to eat, namely during the British hunger blockade in the World War.

The same brutal fate would today again, sooner or later, befall all nations on the European continent, if the Reich had not made its best efforts to provide relief. The folks of the industrial nations would hunger and the people in the rural nations would suffer shortage of fodder or industrial goods. Even so, this lesson is still very bitter for our neighbors in the west. How was it possible that these rich lands were compelled to so severely restrict the consumption of food and luxury items?

Results of liberal economics.

Wasted shipping capacity – millions of tonnage remain empty during Germany’s time of need. Sailors and bargemen starved while overseas grain was burned.

Mortgage seals on the fields of German peasants. Interest slavery mortgaged grain while it was still on the stalk.

Germany’s own economic development gives a clue. A hundred years ago German provinces still produced what they themselves consumed. Beyond that, they could even export grain and wool to England. A powerful industry emerged there. For the crowded masses in English cities, domestic food production no longer sufficed. Transport of foodstuffs from the possessions overseas was too slow and was only profitable for so-called colonial wares such as rice, raw sugar, tea, coffee, chocolate etc.

But during the second half of the previous century, the Reich developed into a first-rate industrial power. Its old, self- sufficient economy ceased. The populace in the old Reich territory increased by roughly 25 million within seven decades. This growth was concentrated in the large cities. While in 1882 42% of the populace worked in the agricultural field, today it is only 22%.

The rural populace hence had to feed an urban population that grew each year.

Strangely, this did not lead to healthy and firm prices for agricultural products.

The much-praised free trade imported foodstuffs from all parts of the world at such low prices that the European peasant, for various reasons, could not match regardless of his ingenuity.

Along with its industrialization, Germany’s economy became enmeshed in global economic entanglements. Such an international cooperation becomes dangerous when the economic sense is selfish and the political security of a country is sacrificed for the goddess “profit”. Tens of thousands of German peasants could no longer survive on their farmsteads against this game of the stock market and unhealthy pricing.

On the lower Elbe

Large farmstead in the Austrian mountains

In the liberal Germany at the turn of the century all considerations of this kind were ruthlessly decided against the good of the whole. The most vital goods (foodstuffs, fabrics) were brought in from the cheapest producers. A strengthening of domestic agricultural production in the interest of agricultural self-sufficiency and hence also of national defense and the preservation of the peasant were rejected. This effort for a self- sufficient economy would have been too “unprofitable”. One preferred to get the cheaper products from overseas. There was enough money, because industry had seemingly insatiable markets.

So, the German worker finally ate wheat from La Plata or Canada; the fruit for the Reich grew in Africa or East Asia and its flax in Eastern European. Wool was best purchased in Australia etc. Not just German, rather all European peasants suffered from this very cheap overseas competition, because cattle breeding and meat production and the diary business (cheese, condensed milk, butter) boomed in these overseas lands with ideal climates for them.

It is certainly right that not all of these products could have been produced in Germany. The living space became smaller more crowded here year by year and the populace’s need increased with the raising income. Even with the most intense cultivation, German agriculture could have never produced all of every life necessity. This fact is in itself tragic and dangerous. But in addition to this is the fact that the liberal large distributor imported life essential consumable goods and raw materials for his personal gain. So, he will not limit himself to only import what the soil of his own fatherland cannot offer despite all effort. Quite the contrary – he will without restraint import much more than the country’s requirements and try to sell it by means of massive advertising. Such businessmen will at the same time strive to suppress domestic production as bothersome competition.

The trader in agricultural products has the advantage of being able to sell cheaper. He is further advantaged by the fact that domestic industry seeks to keep wages as low as possible and many consumers are hence forced to buy as cheap as possible.

The consequence of this economic leadership in the old Reich was the sacrifice of peasantry in favor of the superior cheap competition abroad. As a result, people field the countryside and emigration increased, farm debt rose and the poverty of the rural populace increased in Germany and in the neighboring Germanic countries.

This development started the proletarianization of a valuable population segment. As the century ended, the peasant was less free than ever.

Weather-proof farm on the German North Sea coast

The incontestable prosperity of the Reich before the World War hence stood on feet of clay. The World War proved that itself.

It showed that the care or neglect of domestic peasantry is not a problem of economics, rather a problem of politics and folkish self-assertion. The prosperity of the German folk was purchased with the sacrifice of agricultural self-sufficiency and with the economic enslavement of the peasantry. Freedom and honor – who asked about them in the age of profitability!

The World War suddenly destroyed the free access to the cheapest markets of the world as well as the paths to the colonies. The British blockade around Germany could not be broken back then. After consuming the supplies in private hands – that become more and more expensive – came the fateful dip into the substance of cattle, partially because of lack of fodder and partially because of Jewish sabotage. Then hunger came! The German folk will never forget it. A million people fell victim to it. This, however, was “overlooked” by a large part of the rest of “humanity”.

Farmstead in the Order’s land (East and West Prussia)

So it became terribly clear that the political freedom of a folk stands or falls with its agricultural self-sufficiency.

In addition to that came the Allied demand for reparations after the war, who demanded payment in gold and currency, but who at the same time refused the import of German wares.

The Reich was hence forced to fight for sales of its products in the remaining markets of the world against tough foreign competition, because it needed currency for the reparations. At the same time one neglected to place trade politics under firm, government direction. Foreign trade largely remained in the hands of the individual entrepreneur. He tried to meet the sharp competition on the global market by the cheapest offer.

Whoever wishes to sell cheap, must produce cheap. So costs had to be further reduced. The lowest wages for workers still employed were the result. Lowest wages and unemployment support demand the cheapest food prices.

So the peasant again had to bear the main burden. In addition to this came burdens and taxes as a result of state aid for the unemployed.

So domestic agriculture was not only sacrificed to cheap foreign competition, rather it also suffered from heavy additional taxation.

When the number of unemployed reached seven million, when the purchasing power of the folk hard been ruined and both public and private debt reached astronomical heights, the man millions of desperate people looked to with hope took over the leadership: Adolf Hitler!

In the middle of National Socialist economics does not stand the well-being of individual classes or groups, rather the whole folk. The businessman of past, liberal times is, on the other hand, the representative of a selfish economy. Instability, risk, price swings and speculation are his element. He subjugates his country’s politics to them, if possible; he sacrifices the physical and mental well-being of his folk to them.

The representative of consistency and obligation toward the entire folk, on the other had, is the peasant. The immovable ground is his work place. The fruits of his labor are the foodstuffs of the whole folk. Work on the soil and care of the forest demand thinking in generations. That is why protection of the peasantry is at the same time protection of the folk. The National Socialist state leadership protects the country people. Because it is the guardian of the most valuable portion of the German folk fortune, of the earth itself. In protecting the peasantry, it also protects that portion of the folk whose health and large families constantly give new, good blood to the German nation.

New farmstead on the German North Sea coast

Through the possibility of loans and debt against agricultural property, the soil had largely been dragged into the liquidity of all values. No war and no failed harvest had ever driven so many peasants from their native threshold or turned them into subjugated renters as did the slavery of interest.

This is where the measures of the National Socialist leadership started. Land is no long an unworthy trade ware. Land cannot be used as security and hence mortgaged, nor can it be divided.

The first step toward protection of the peasantry was the creation of a new land law based on the ancient Germanic model. From now on a farmstead large enough for self- sufficient nourishment of a four-head peasant family up to a size of 125 hectares can only be passed along undivided – as an “Odal” – to the next male heir, provided he possesses professional ability, is genetically healthy and of good character. The other children’s settlement claim is limited to the scope of what is possible for the farmstead. Debt and division of the farm – hence inability of economic survival – are hence eliminated. Marriage for money is also less likely. The young peasant will again look at the health and capability of his future wife. The value of the farmstead can no longer be reduced by inheritance or debt. Hardships are avoided by tax and education insurance.

Family of a new peasant in front of their farmstead in Mecklenburg

Prerequisite for an individual belonging to the peasantry is professional ability as well as character and overall worthiness.

These basic requirements create for the first time the foundation of a professional honor of the German peasantry. The peasantry hence purifies itself through gradual expulsion of useless elements. Admission to the peasantry is also dependent on worthiness and no longer on money. The SS watches over this. Thus emerges peasant honor just like officer honor develops through selection and elimination.

The removal of the farmstead from the “free” real estate market means, from the purely economic standpoint, the security of the peasant’s work place. In reality it means much more, namely the preservation of the homeland and the prevention of being uprooted.

The security of agriculture production was achieved through departure from the world market and from selfish agricultural speculation.

The peasant receives the security of firm prices for his produces and the security of being able to sell them. The worry about surpluses has been taken from him. In liberal times, good harvests depressed prices. In the National Socialist state surplus production is absorbed by a systematic state supply economy and, if necessary, brought to market at appropriate prices.

Pricing is no longer arbitrary, rather authoritarian. In the future the businessman no longer needs to be a selfish speculator, rather he becomes a useful distributor in the folk economy.

Money acquisition and the military security of the German folk demanded limitations even on some of the genuinely necessary agricultural imports of foodstuffs and fodder.

It was hence necessary to quickly and energetically promote surplus domestic production and to thereby make the domestic agricultural market more and more efficient.

However, the country people would have never heard such an appeal for increased production, if they did not now, after many centuries, again have a feeling of trust, security and systematic order of their life. Only that made it possible for German peasantry to increase the domestic supply of the German folk from about 65% to approximately 83% of the total need.

The German peasant is thus filled with pride and self-respect, because he has contributed such a substantial portion toward the achievement of the political and military freedom of action of his folk. The German peasant has in difficult times achieved what friendly and less unfriendly neighbors alike admire: The German folk has plenty to eat despite the English blockade.

Security of its daily bread did not only strengthen the German folk’s confidence in its own strength: it has above all found understanding for the significance of the “treasure of the field” and its guardian and multiplier – the peasant.

One also knows today that the physical and psychological condition of the folk is secure for the future through the valuable gene pool of the peasantry’s fertility. The SS has long been a champion for the restoration of an economically healthy and racially splendid peasantry. The Reichsführer SS himself is a trained farmer. The SS has made the preservation and increase of valuable blood in its ranks a fact by means of strict clan laws, for example through the engagement order of the Reichsführer SS of December 31, 1931. Among urban SS man as well it awakens understanding of the laws of nature, they rule over the peasant’s fields no less than they do over the generations of one’s own clan. The SS man, whether peasant or city dweller, against learns to think in terms of generations, an important characteristic of any leadership strata.

Another characteristic is inner freedom. Whoever has his own land under his feet, does not have to dance to another man’s fiddle, rather he can act according to his own conscience. The Führer has given the Reichsführer the task of protecting the German folk. One day the farmsteads of Germanic warrior peasants will form the distant borders of a greater Europe.

Duty

Source: SS Leitheft, Year 5, Issue 2

By SS-Ustuf. Gerhart Schinke

Death accompanied, invitingly, along the path the officers and soldiers carried their mortally wounded king from the ferry-house across the Oder bridge to the castle Reitwein. As he lied on the bed, completely alone in the dark room (the officers discussed the day’s misfortune), death beckoned to the king: Follow me, leave the path of suffering and pain. Rest you should from the labors of life. See, I give you rest and peace.

The king’s thoughts circled around the bloodbath of Kunersdorf. In his mind he heard the noise of battle, felt the combined strength of the Russians and Austrians, exhorted his army to fight, but had to recognize that the hounds were too many who wished to hunt the noble beast.

For a moment full consciousness returned. The trembling hand gripped a sheet of paper and put to paper the order to General Fink. When the general then stepped to the sickbed, the king’s pale lips moved. He tried with his last strength to translate the paper:

“The unfortunate army that I turn over to you is no longer in condition to fight the Russians… If Laudon wants to go to Berlin, he could attack and beat it. Wherever possible, resist the peril and hold them up, for winning time is a lot under these desperate circumstances.”

* * * * *

The king lies alone. Darkness fills the room, and in it the hours of the unholy battle come back to him anew: In the feverish dreams horses collapse, warriors die, in his ears the shrill noise of battle roars.

Then the eyelids lift and the gaze falls on the mirror on the wall: The king looks at a white face and glimmering eyes in the shadow of deep hollows. The king wants to scream. Death lays its hand on the king’s shoulder and speaks softly, very softly, kind words, in order to tempt him from painful life.

The heart beats tiredly. Since the lost battle the king has taken neither food nor fluid. So, the appearance of death finds it easy to promote thoughts of death. An exhausted body is sooner ready to surrender life.

Behind the form of death suddenly steps the strict face of the father. “Did I think of death, son”, he thinks he hears, “when all my limbs seemed to rip in pain when gout befell my body? My life was only work, worry and pain; there were countless hours when death would have been my salvation. But I was held by duty! Taking the path of duty is what makes a man a man. Only thus do you win the crown of struggle. And know, son, higher than you and I is Prussia!” – Frederick rises up: “Prussia!” passes loud through his lips.

The loyal servant holding watch in the next room peeks fearfully through the slightly opened door. He sees the death sweat on the pale brow of his king and dares to pour a little wine over the trembling lips, and is happy, because the weary life accepts it. With soft steps, the servant leaves again.

Some time passes. The king pulls himself up and stares into the flickering light of the almost burned out candle.

“Life extinguishes like the light”, he thinks behind his high forehead. “Only that light, as a lifeless thing, suffers no pain, no so unspeakable need of body and mind.” Fever again shakes the king. His right arm reaches for the uniform on the chair and pulls out the small silver box. But as he feels the container with poison in his hand, the energies of life begin to give consciousness to the body. Again he thinks he hears his father’s words: “Higher than you and I is Prussia.” The sentence shoots through his brain and his heart. And now, as the king again regains consciousness, the royal soul is also awake. “Should I follow you, death? Will you lead the army from defeat to new victory? Dying is easy in these hours of unspeakable distress. Always choose the harder path, the path of hardness, of iron duty. Only so does a man win the crown of battles.” Just as the king’s mind again thinks such thoughts, does the will to life grow. Another hour passes as the energies converge.

“Prussia needs the will of the king, if the army lies on the battlefields, replacements are hardly trained and the officer corps largely consists of mere lads.” The words he once wrote to Voltaire come to his memory: “I, however, threatened by shipwreck, must bravely and defiantly resist ruin and think, live as king…” He continues the thought, different than in the hour when he put it onto paper – “and may not die. No!” He shouts the last word loud and determined into the room. The chasseur enters the room as ordered. The king sits upright.

“Bring my breakfast!” the king orders the servant. Totally surprised by the utterly unexpected transformation of the king’s condition, he swiftly carries out the command. The king then summons his adjutant. When the highly surprised officer enters the room, he finds the king ready to issue orders.

“So, the situation is not hopeless?”

“Russians and Austrians are divided about the continuation of the conflict with Prussia. Even after Kunersdorf they shy away from Prussia’s daring.

The king’s fire-soul blazes brightly. “Where does the enemy stand?”

“He camps at this hour in the forests between the Oder and the Repener alley.”

“Write to my brother!” the king instructs the officer.

“1 proclaim the miracle of the House of Brandenburg. The enemy could have dared a second battle and ended the war. He did not dare it; our situation is less desperate than it was yesterday.”

While the officer writes down these words, the king, the military uniform now already wrapped around his shoulders, steps next to him. The king taps him on the soldier:

“Imagine what my spirit suffered this night. The scope of my suffering was almost too great. Death seemed salvation. Listen! As death wanted to tempt me out of life in this night, although dying would have been easy, I refused to obey death. In the darkest moment my hand reached for the container that held the poison. Do you know what it means that I now stand here? Often it is easier to depart life than not to die. The harder path in life is always the right one. I have chosen it so that my state will remain intact. That was what duty commanded!”

Sacred silence fills the room. The officer stands at attention in front of the king.

“May the nation’s young note it for all time. There are moments, when death tempts from life before the time. Who then follows death and flees by poison or bullet, is a weakling and commits treason against life!”

The king’s courage and his will to life saved Prussia. The defeat of Kunersdorf was followed by the victories of Liegnitz and Torgau. And Prussia won the Seven Years War.

The Prussian miracle was Frederick himself. The miracle was the idea of duty that was born in Prussia, and his most complete embodiment was the king.

Be More than Appear

Source: SS Leitheft, Year 8, Issue 7, Christmas 1942

A Word about Our World-View Style

We deem it a good sign that the enemy scatters leaflets over air-threatened regions that are directed against the Waffen-SS. The opponent has always jabbed where he presumes the strongest clamps of the Reich idea, and we consider it an honor to be viewed as the most passionate representatives of an uncompromising and clear National Socialist line. After all, no one has in seriousness come up with the idea that over there in the east the fight is about the greater honor and expansion of any religious institution. Everybody knows the Waffen-SS is deployed at the foremost front precisely because there Germandom defends Europe’s culture ground and with the military victory the decision will also be made over Europe’s reconstruction and rejuvenation from the Germanic world-view.

Clarity and Responsibility

This consciousness, however, includes a high responsibility. Whatever groups or individuals in our folk may have serious thoughts about the world-view or religious rejuvenation, they do not bear the leadership and the responsibility for the employment of the spiritual weapons, rather the Führer and the movement’s leading men. The SS, as the order of German men sworn to the Führer, shares a substantial portion of this responsibility and is proud to be recognized by friend and foe as the bearer of a clear political and ideological line.

The German claim to Europe’s leadership has as a prerequisite a complete clarity of world-view thought. We are aware that a folk cannot be really led by divided and unclear men, rather only by uncompromisingly clear thinking, courageous and at the same time real-politically acting men. No one may surpass us in clarity and goal-orientation of will, and if anybody may confuse an occasional restraint with inner insecurity, then he makes the same mistake that part of the German public once made in complete underestimation of the real power relationships of the movement.

The Soldierly Style

The style of our world-view is first and foremost determined by Prussian-German soldierdom. It is disciplined, simple, clear and simply not transferrable to people who are not deeply serious by what they say. Our world-view is above all not lofty. The soldier like the political soldier of the movement experiences danger with open eyes. His senses are sharpened. He does not speak of his deeds. When necessary, he suffers death without word and without complaint. His inner relationship to the creator of all things is simple and clear – and requires no intermediary. From him he receives life, and he gives his life back into his great order. He knows no one will help him, not even God, if he does not fight his own way out of distress and death. The German trust relationship between man and God has always remained the same through the centuries despite clouding through alien motifs of reverence and fear and shines bright and clear especially in difficult moments. That makes the German man so calm, so fearless and so unconcerned. The soldierly virtues are the main part of our world-view. Who has not passed through the school of the movement and of the army, through this self-evident fulfillment of duty, discipline and hardness against himself, is not authorized to take spiritual responsibility for our folk. There are no moral norms without deep, faith-based background. An army that without clear world-view just outwardly affirms these norms could at best present a well-drilled troop, which must however fail in a modem war where clarity and independence are demanded.

A second thing is hence decided: The relationship of the German to his Lord God has its main point in the spiritual and not in external forms. That is very decisive for the whole spiritual work within the SS, for our communal hours and especially for our celebrations. One should not forget that the great Germanic protest that arose from the ground of Central Europe against the church came not in the least from the different kind of Nordic style-feeling, which rejects any cult that is not the expression of a simple and natural religiosity. The protest has to rise again, if somewhere in the movement unclear men unburdened with responsibility would attempt to shift the emphasis in the sense of what was once overcome for always. The life of the Germanic man in his creative world, in his family and his folk, is so full of deep relationships that it requires no spiritual compulsion and no magic to peel out the simple religious core of his world-view.

A Good Core in a Rough Shell

It is a fundamental mistake to believe that the soldierly bearing, which in contrast to other European folks has a downright mythical significance in our folk, is not compatible with inner fineness and sensitivity, which are necessary for the faith- related leadership of our folk. In the Prussiandom of Frederick the Great the harshness and dryness of the external form entered into a downright unique connection with the inner richness and musicality of the German soul. One should read the letters and essays of Prussian statesmen and soldiers in order to recognize what loftiness and what fine feeling can hide behind a harsh and bare eternal form. On Germanic soil the final inner things downright require a certain covering through external reserve and sparseness of expression. German man cannot daily hawk his most valuable possession. Precisely in this sphere the slogan is true: “Be more than appear.” He knows that which one may designate chastity toward religious things. The less he speaks of it, the more they determine his action. One should not deceive himself; this external reserve has nothing to do with artistic emptiness. On the contrary: The intellectual and artistic history of our folk has given evidence of that inexhaustible richness that slumbers in Europe’s most soldierly nation and has again and again become the source of rejuvenation of other folks.

The inside, that so closes off itself, does not age so easily. An eternal youthfulness, light and clarity shine out to us from our folk’s history. It enables ever new resurrection after the most difficult catastrophes. What is presented to us as hardness and bareness is in reality the eternal youthful strength of a folk that surrounds itself with a rough and hard shell, through which dew-fresh, green twigs and leaves break again and again.

Cleanliness and Self-Criticism

Fundamentally, no kind of fantasy world is compatible with the purity and cleanliness of this bearing. Our time is too serious and too hard for us to again revive long overcome mistakes. Many so-called faith-teachings of the present have failed because they jumbled up fantastic, utopian images and scientific knowledge. Primitiveness of thought is no proof for religious and world-view leadership. Primitiveness should also not be confused with naturalness and with a thinking that is directed by natural instincts. For our scientific work is an indispensable component of the cleanliness and clarity of spiritual bearing. We affirm scientific knowledge and see no other way that with our senses and the categories of our thought to penetrate ever deeper into nature. Whoever denies this Faustian drive of German man is a romantic or Utopist and is filled with deep mistrust of the created world, to which our senses and our knowing also belong. We are, however, of the view that every fertile work stems from the belief in a natural world order, confirms it with its knowledge and again flows into it.

That is the light, courageous and disciplined spirit with which we approach the research of the Germanic roots of our folk. May it determine the style of our political and religious life.

Wilhelm Gschwend

Faith and Hardness

Source: SS Leitheft, Year 10, Issue 8. 1944

“In such unholy times one must provide oneself with innards of iron and an iron heart.”

Frederick the Great, 1757

Frederick the Great after the Battle of Kolin – by Julius Schrader

It is not hard to follow the Führer in hours of joy. What faith and loyalty are capable of, is proven only during setbacks and hours of stress. Precisely in these months as the fifth year of our folks’ hard and glorious struggle of fate comes to an end, it should be said that for us SS-men faith was never the same as blind trust in a malevolent fate, which would one way or another make things work out alright anyway, rather than for our whole life long, since we decided for the Führer’s cause, have never forgotten to look the enemy straight in the eye and to include the changes of fate in our calculations. We have had an idea that the Führer has more than once had a heart full of concern, perhaps precisely at the moment when our folk cheered him and had occasion to celebrate. Nothing, especially no victory, fell into the Führer’s lap. He had to so to speak defiantly wrestle every success from fate step by step. After victories and successes, one forgets the bitter path and the sleepless nights that led to them.

After defeats a folk in inclined to be thankless and shortsighted and to forget what has been accomplished. The path that lies behind us gives us cause enough to keep our faith and have the courage to not let ourselves be bent by any setbacks and to accept no defeat as final. Precisely in this historically important moment of our folk the history of the Seven Years War comes to mind, so near to the present. There is no span of German history that is more instructive and so full of most valuable experience for our whole folk. The struggle of the great king with his generals, officers and peasant sons against a vastly superior foe is an unprecedented example of the secret of a nation’s victory due to superiority of will. For seven years the great king fought on four fronts. The Reich, based on its central position in Europe, has so to speak since the cradle faced the continuous threat of its borders from great military powers. Little Prussia bore and fought through the same fate that later Bismarck and today Adolf Hitler had to take over as heir and task.

France, Austria, Russia and Sweden stood against the great king. Back then like today the Germanic middle had to draw two conclusions from its numeric inferiority: The first was the strictest concentration of all forces, an unbreakable by anything loyalty of officer and man to the king, hardest fighting spirit and an iron faith in the own cause. On the basis of these virtues Prussia and its great king withstood Kolin, Hochkirch and the most dangerous defeat of the Seven Years War, Kunersdorf. After each war year the situation was restored. Fate has a long breath and gives the crown of victory to the one whose bravery and spirit withstand greatest tests and stresses. The officers of the great king more than once during the war had to abandon homeland and family to the enemy, but nonetheless formed a ring of following around the king that no fate broke. “One may plunder our lands, one may devastate and burn them, one may rob us of ground and earth, yes even life, we will happily make all these sacrifices for our great king. ” That was the judgment of a Prussian officer in August of the year 1759.

The great king drew a second conclusion from the numeric inferiority of his armies: He tried to separate the enemy by lightning-like movements and beat them one after the other. Prussia could never be successful on all fronts simultaneously. But in the fateful struggle back then the god of war proved to be moody and made things hard for the king. Already after the defeat of Kolin in the second war year, the dice had fallen in such a way to make it foreseen that the plan to knock one main opponent out of the war through an annihilating battle had failed and that there would be a long-term war on four fronts, which would intensify over time. In this war the German army has to show a series of glorious campaigns in Poland, in Greece, in France and in Norway. Then came the long hesitation, the eighth month wait of our troops in France shortly before the invasion in England. The fourth opponent, the must imponderable of all, Russia, was closer to intervention than one could have expected. Its constantly escalating, blackmailing demands proven it. On June 21, 1941 it was decided that fate would not spare us a two-front war. And similarly like after Kolin in the Seven Years War, after the pitiless winter of 1941/1942, it was clear that the enemy in the east was not to be driven from the field through lightning-like operations. The west hence had time to catch up. We stand in the effects of this situation. It will be mastered. It will be mastered alone by unchangeable loyalty to the Führer, by unconditional obedience and by readiness to action to the last. May we in these hours remember what has been accomplished. The countless dead of the National Socialist army covers glorious battlefields. Now we must not beat an eyelash. We take blows, stubborn, but not desperate. More than once since 1918 fate has put the Führer and our folk to the test. Adolf Hitler, with a small and then ever-growing number of loyal followers, year after year overcame each threat. Hours of the most extreme risk had to be mastered, from the introduction of universal military service to the march into Austria and the Sudetenland to that fateful decision of June 21, 1941. The Führer mastered these hours, because he knew the following of his movement, his loyal officers and soldiers to be behind him. The spirit of our soldiers is the same as that of the Prussian army. Faith, duty and loyalty lie anchored immortal in the heart of the common German man and of the German woman. Never have we realized more than today what importance precisely the virtues have that the Reichsführer-SS has again and again emphasized to his men, namely loyalty and obedience. The German soldier is at every time good, courageous, reliable, full of trust and ready to the extreme, when he is well led. That is how he was in the First World War, too. Let us close the ring tighter around the Führer, like the old Germanic following around their leader. The strength of the German folk is unbroken. It will show itself worthy of the fate that its Führer will once more give it in hard hour.

Faith and loyalty are stronger than death.
They are the unshakeable foundations of victory.

Lower kind of soul,
Lower kind of soul,
to sun itself in the pleasure of good fortune!
Well filed air! It was
only won by the mercy of chance.
Never in good fortune
does higher meaning rise,
if life is good to us,
we do not rise over the swarm.
But against misfortune and terror
to rise more proudly, to stretch,
truly, that is what I call: with honors
to prove manliness!

Frederick the Great

Of the Eternal Laws of Life

Source: SS Leitheft, Year 4, Issue 8

According to the Führer’s words, “National Socialism is a cool teaching of reality based on sharpest scientific knowledge and their logical expression”. Our piety is “the unconditional bow to the divine laws of existence made known to us men. – Our prayer is: Courageous fulfillment of the resultant duties.”

National Socialism wins its truth from the view of the world. It is a real world-view. Possessing a world-view, however, means behavior toward life and the values of life that is in harmony with the view one has of the world. Each person looks at the world through his eyes; he experiences the world according to the pulse of his blood. World-view is hence always bound to the kind, and each folk has – becomes it is bound by common blood – its special world-view.

How do we Germans view the world?

When a German strolls across a field on a bright summer day or on a white winter night, he looks in reverence at the beauty of the world: Overhead the sky’s blue and the sun’s light, or the army of ever shining stars, or the clouds of dark hunt; all around the ripening fields and wide meadows full of stalks and blooms, or the glistening sea, or the light snowflakes of snow. And when in autumn nights he experiences the whipping sound of rainfall, as the forest struggles with the force of storms or the dunes on the coast with the waves of the sea, he may understand that the world, a place of beauty, is at the same time a field of eternal struggle. The strong man affirms the world as it is.

Never would be bore in a German heart the idea that the world is nothing by an “earthly valley of woe”. The divine creative force, according to our faith, is too sublime and too rich to create an “earthly valley of woe”.

The German man who talks a spring walk along forest paths and listens to the pious song of a bird that has built its nest in a tree, in which five young now dream toward life, could never produce the idea the young birds hatched from their eggs burdened with original sin. However, when listening to the light bird song he feels the joy of nature that proclaims that conception and birth are fulfillment of divine law. Does not a mother of our folk also fulfill the divine law of existence, when she gives the folk children? Never could German parents believe that the joy of fatherhood or motherhood is bound to a curse or a sin. Never could German children enter the world with original sin!

Through conception and birth emerge the things of life, and through death they depart again. When the leaves fall in autumn, when the ancient tree falls in the wind, that is a necessary event. The death of the individual living being, however, is not the “wage of sin”. The individual tree comes and departs according to natural laws: but the forests sing eternal! – So comes and departs the individual person: but the folks live eternal!

From the view of the world he thus wins the realization: The world in which we live is not an earthly valley of woe, rather blessed homeland earth; conception and birth are not sin and guilt, rather fulfillment of divine will; and death is not the wage of sin, rather life-law, necessity and fate. The Führer once explained:

“At the summit of the program does not stand secretive suspecting, rather clear realizing. – There were eras when half-darkness was the prerequisite for the effectiveness of certain teachings, and there is today an era where light is the basic prerequisite for our successful action.”

In the sunlight of knowledge shine the eternal truths of the National Socialist world-view. It is the result of Germanic struggle for knowledge and at the same time the inner certainty of Germanic character.

The struggle for knowledge, for light and truth, was always called heresy by obscurantists. So knowledge of the causality of the universe came under the curse of priests. And today the knowledge and the conscious observance of the eternal laws of life are also under the church’s ban.

Giordano Bruno was burned as a heretic, because he dared to speak out with heroic passion, completely in our spirit: “We seek God in the unchanging, unbending law of nature, in the reverent disposition of a spirit directed according to this law; we seek him in the brilliance of the sun, in the beauty of things that emerge from the lap of this our mother earth, in the genuine reflection of his essence, the sight of countless stars that shine on the immeasurable fringe of the one sky…”

The Germanic soul experiences God from the start directly: in the law of the earth, in the rustling of forests, in the raging of seas and storms, and the observation of the star-filled heaven it speaks reverently and piously. In such reverence it bears responsibility before the laws of nature. Heeding the laws of nature means affirming God; violating them means to alienate from the divine.

Today we again know: the law of the earth is also the law of our human life. And as the earth lives as a result of the sun, so must we humans remain loyal to the laws of life. As our ancestors, following the healthy instinct of their race, lived in harmony with the laws of nature, so can we – having become knowing through view and knowledge – consciously bring our life in harmony with the causality of the world.

Reverence for life is always the basis for a living faith and genuine piety. The person for whom the world is divine, because it appears to be shaped by God’s will, will never lose reverence for life and its laws. The separation of God and world springs from an alien way of thinking. The banishment of the divine from nature has as its result the contempt of earth and of earthly life. While original man – with the consciousness of being the bearer of earthly life – had reverence for himself as well as reverence for life itself, the man who only images a God beyond the world has neither reverence for himself nor reverence for what blossoms and prospers on earth. He only has reverence for what he images above the world, and receives a feeling of reverence for himself only along the detour of the feeling of being a creature, that means God’s creation.

We see eternal heaven in the beauty and thousand-fold blessed and holy earth. Heaven reveals itself to us in the millions of blooms in the young year, the waving gold of summer com fields, the shine of the snow and the purity of falling snow flakes at Christmas, the birth of life from the motherly lap.

Here Rosenberg’s words are valid: “If one labels this great reverence religion-hostile and atheistic, then the following decisive contradiction lies in this formless claim: if namely one teaches the existence of a creator and praises him in songs and prayers, then one cannot in the long run present the acceptance and observance of the laws of this creation as religion-less and their violation as religious duty.”

Observation of the history of all folks of the earth leads to the realization that each folk has the fate that it deserves. Since folks have emerged in accordance with the will of life, they themselves bear the responsibility for their fate. And the statement is valid: No God distributes right or injustice in history: the folks are responsible for themselves.

The decline of a folk is the natural result of the frivolous violation of the laws of nature. Only a reverent affirmation and the conscious observance of the divine laws of existence secure eternal life for a folk. The eternal life of our folk is the purpose of our work and all struggles. For “the victory of life is the purpose of the world”.

Everywhere we see manifestations of life, we recognize the will to preserve and perpetuate the own kind. “The divine law of the individual is to preserve and defend its own kind” (Houston Stewart Chamberlain). So each organism struggles for its life. Through that the world becomes the place of continuous struggle. It secures “the great health” for the world. For what cannot triumph in struggle, necessarily perishes.

Nature is the eternal teacher of the folks. It shows again and again the mortality of the individual, but also the endurance of the whole and the eternity of life-connections, at it at the same time shows the way by which this eternity will be won.

Nature is endlessly manifold and offers one and the same thing in a million-fold variety. But each organism and each act of nature reveals certain laws. They are necessary, for without their necessity, hence without causality, there would be no order in the world. Order, however, belongs to the essence of life. It is the task of man to comprehend the order of nature and to affirm its causality.

Through National Socialism German reverence for life was reborn; and in the struggle for a true-to-kind world picture the consciousness within us has become awake, that we honor God only by observing the eternal laws that rule the world as God’s eternal will.

SS-Hscha. Dr. Schinke