.jpg) [The
photo is Elie Wiesel at 15, just before he was sent to Auschwitz. No
longer a child, he later wrote Night, his autobiographical
novel, about his experiences there. Published in the
Yiddish in 1956 it was
published as La Nuit in French in 1958 and in English in
1960. Most people have not noticed that even such an honored Jewish
writer as Wiesel didn't mention gas chambers in his memoirs of when he was
in Auschwitz with his father. NOT A WORD!
Nevertheless, with stereotypical
chutzpah, the German edition is entitled Gaskammer as though
he had seen one at Auschwitz or anywhere. The original French edition and
the subsequent English edition made NO mention of gas chambers. However,
through the magic of translation to German, the word in the other editions
for "crematorium" was mis-translated "Gaskammer" to embed a concept that
was not in the originals.
In spite of the fear of death he claimed he felt from the German
oppressors he convinced his father to leave the camp with them
instead of awaiting the Soviet Army which had gone to war against the
Nazis on behalf of the Jews
I read Night 20 years
ago when I still believed in the lie. What stuck in my mind and made
me wonder about the "gas chambers" was that one of the foremost Jewish
writers on the "holocaust" totally missed even a passing mention of them
in his memoirs. Tell me which of the 147 pages reports the gas chamber?
This initiated a bit of a
turningpoint for me. I taught American History in the public schools a few years,
back in the 1980's, and I had used Elie Wiesel's book Night
as a primary source in teaching of World War II. I could also refer to
the book and movie about
Anne Frank. I had not yet seen all this information about
the Holocaust.. It was not taught in my school, college, or university. It
was ACCEPTED fact that the distorted truth had happened exactly as
depicted in the books and movies. I used videos such as SHOAH to teach
history. For this I can only ask the forgiveness of my students. I tried
to teach what I knew was true. Like the bewildered Germans being hauled
out to the camps and harangued for allowing such atrocities to happen: "I
didn't know." They didn't know because it had not happened as they were
told. I didn't know because the truth was withheld from me. This is not to
play down the atrocities of war and oppression but to examine history to
know the truth not the lies. Only then can we begin to see the
patterns of history that allow us to comprehend the present and create a
more peaceful future.
 ELIE WIESEL won the
Nobel Peace Prize in 1986. He is generally accepted as a witness to the
Jewish "Holocaust," and, more specifically, as a witness to the legendary
Nazi extermination gas chambers. The Paris daily Le Monde emphasized at the time that Wiesel was awarded the Nobel Prize because:
1
These last years have seen, in the name of
so-called "historical revisionism," the elaboration of theses, especially
in France, questioning the existence of the Nazi gas chambers and, perhaps
beyond that, of the genocide of the Jews itself.
But in what respect is
Elie Wiesel a witness to the alleged gas chambers? By what right does he
ask us to believe in that means of extermination? In an autobiographical
book that supposedly describes his experiences at Auschwitz and
Buchenwald, he nowhere mentions the gas chambers.
2 He does indeed say that the Germans executed Jews, but ... by
fire; by throwing them alive into flaming ditches, before the very eyes of
the deportees! No less than that!
Here Wiesel, the false witness, had some bad luck. Forced to choose from
among several Allied war propaganda lies, he chose to defend the fire lie
instead of the boiling water, gassing, or electrocution lies. In 1956,
when he published his testimony in Yiddish, the fire lie was still alive
in certain circles. This lie is the origin of the term Holocaust. Today
there is no longer a single historian who believes that Jews were burned
alive. The myths of the boiling water and of electrocution have also
disappeared. Only the gas remains.
The gassing lie was spread by the Americans.3
The lie that Jews were killed by boiling water or steam (specifically at
Treblinka) was spread by the Poles.
The electrocution lie was spread by the Soviets.5
The fire lie is of undetermined origin. It is in a sense as old as war
propaganda or hate propaganda. In his memoir, Night, which is a
version of his earlier Yiddish testimony, Wiesel reports that at Auschwitz
there was one flaming ditch for the adults and another one for babies. He
writes:
6
Not far from us, flames were leaping from a
ditch, gigantic flames. They were burning something. A lorry drew up at
the pit and delivered its load -- little children. Babies! Yes, I saw it
-- saw it with my own eyes ... Those children in the flames. (Is it
surprising that I could not sleep after that? Sleep has fled from my
eyes.)
A little farther on
there was another ditch with gigantic flames where the victims suffered
"slow agony in the flames." Wiesel's column was led by the Germans to
within "three steps" of the ditch, then to "two steps." "Two steps from
the pit we were ordered to turn to the left and made to go into a
barracks."
An exceptional witness himself, Wiesel assures us of his having met
other exceptional witnesses. Regarding Babi Yar, a place in Ukraine where
the Germans executed Soviet citizens, among them Jews, Wiesel wrote:
7
Later, I learn from a witness that, for month
after month, the ground never stopped trembling; and that, from time to
time, geysers of blood spurted from it.
These words did not slip
from their author in a moment of frenzy: first, he wrote them, then some
unspecified number of times (but at least once) he had to reread them in
the proofs; finally, his words were translated into various languages, as
is everything this author writes.
That Wiesel personally survived, was, of course, the result of a
miracle. He says that:
8
In Buchenwald they sent 10,000 persons to
their deaths each day. I was always in the last hundred near the gate.
They stopped. Why?
In 1954 French scholar
Germaine Tillion analyzed the "gratuitous lie" with regard to the German
concentration camps. She wrote:
9
Those persons [who gratuitously lie] are, to
tell the truth, much more numerous than people generally suppose, and a
subject like that of the concentration camp world -- well designed, alas,
to stimulate sado-masochistic imaginings -- offered them an exceptional
field of action. We have known numerous mentally damaged persons, half
swindlers and half fools, who exploited an imaginary deportation; we have
known others of them -- authentic deportees -- whose sick minds strove to
go even beyond the monstrosities that they had seen or that people said
had happened to them. There have been publishers to print some of their
imaginings, and more or less official compilations to use them, but
publishers and compilers are absolutely inexcusable, since the most
elementary inquiry would have been enough to reveal the imposture.
Tillion lacked the
courage to give examples and names. But that is usually the case. People
agree that there are false gas chambers that tourists and pilgrims are
encouraged to visit, but they do not tell us where. They agree that there
are false "eyewitnesses," but in general they name only Martin Gray, the
well-known swindler, at whose request Max Gallo, with full knowledge of
what he was doing, fabricated the bestseller For Those I Loved.
Jean-François Steiner is sometimes named as well. His bestselling novel
Treblinka (1966) was presented as a work of which the accuracy of every
detail was guaranteed by oral or written testimony. In reality it was a
fabrication attributable, at least in part, to the novelist Gilles
Perrault.10
Marek Halter, for his part, published his La Mémoire d'Abraham in
1983; as he often does on radio, he talked there about his experiences in
the Warsaw ghetto. However, if we are to believe an article by Nicolas
Beau that is quite favorable to Halter,
11 little Marek, about three years old, and his mother left
Warsaw not in 1941 but in October of 1939, before the establishment of the
ghetto there by the Germans. Halter's book is supposed to have been
actually written by a ghost writer, Jean-Noël Gurgan.
Filip Müller is the author of Eyewitness Auschwitz: Three Years in
the Gas Chambers,
12 which won the 1980 prize of the International League
against Racism and Anti-Semitism (LICRA). This nauseous best-seller is
actually the work of a German ghost writer, Helmut Freitag, who did not
hesitate to engage in plagiarism.13
The source of the plagiarism is Auschwitz: A Doctor's Eyewitness
Account, another best-seller made up out of whole cloth and attributed
to Miklos Nyiszli.
14
Thus a whole series of works presented as authentic documents turns out
to be merely compilations attributable to various ghost writers: Max
Gallo, Gilles Perrault, Jean-Noël Gurgan (?), and Helmut Freitag, among
others.
We would like to know what Germaine Tillion thinks about Elie Wiesel
today. With him the lie is certainly not gratuitous. Wiesel claims to be
full of love for humanity. However, he does not refrain from an appeal to
hatred. In his opinion:
15
Every Jew, somewhere in his being, should set
apart a zone of hate -- healthy, virile hate -- for what the German
personifies and for what persists in the German. To do otherwise would be
a betrayal of the dead.
At the beginning of
1986, 83 deputies of the German Bundestag took the initiative of proposing
Wiesel for the Nobel Peace Prize. This would be, they said, "a great
encouragement to all who are active in the process of reconciliation."
16 That is what might be called "going from National Socialism
to national masochism."
Jimmy Carter needed a historian to preside over the President's
Commission on the Holocaust. As Dr. Arthur Butz said so well, he chose not
a historian but a "histrion": Elie Wiesel. Even the newspaper Le Monde,
in the article mentioned above was obliged to refer to the histrionic
trait that certain persons deplore in Wiesel:
Naturally, even among those who approve of
the struggle of this American Jewish writer, who was discovered by the
Catholic François Mauriac, some reproach him for having too much of a
tendency to change the Jewish sadness into "morbidity" or to become the
high priest of a "planned management of the Holocaust."
As Jewish writer Leon A.
Jick has written: "The devastating barb, 'There is no business like SHOAH-business'
is, sad to say, a recognizable truth."
17
Elie Wiesel issues alarmed and inflammatory appeals against Revisionist
authors. He senses that things are getting out of hand. It is going to
become more and more difficult for him to maintain the mad belief that the
Jews were exterminated or were subjected to a policy of extermination,
especially in so-called gas chambers.[The inferno has been discredited.]
Serge Klarsfeld has admitted that real proofs of the existence of the gas
chambers have still not yet been published. He promises proofs.
18
On the scholarly plane, the gas chamber myth is finished. To tell the
truth, that myth breathed its last breath several years ago at the
Sorbonne colloquium in Paris (June 29-July 2, 1982), at which Raymond Aron
and François Furet presided. What remains is to make this news known to
the general public. However, for Elie Wiesel it is of the highest
importance to conceal that news. Thus all the fuss in the media, which is
going to increase: the more the journalists talk, the more the historians
keep quiet.
But there are historians who dare to raise their voices against the lies
and the hatred. That is the case with Michel de Boüard, wartime member of
the Resistance, deportee to Mauthausen, member of the Committee for the
History of the Second World War from 1945 to 1981, and a member of the
Institut de France. In a poignant interview in 1986, he courageously
acknowledged that in 1954 he had vouched for the existence of a gas
chamber at Mauthausen where, it finally turns out, there never was one.
19
The respect owed to the sufferings of all the victims of the Second
World War, and, in particular, to the sufferings of the deportees, demands
on the part of historians a return to the proven and time-honored methods
of historical criticism.
Notes
- October 17, 1986. Front
page.
- There is one single
allusion, extremely vague and fleeting, on pages 78-79: Wiesel, who very
much likes to have conversations with God, says to Him: "But these men
here, whom You have betrayed, whom You have allowed to be tortured,
butchered, gassed, burned, what do they do? They pray before you!" (Night,
New York, Discus/Avon Books, 1969, p. 79). In his preface to that same
book, François Mauriac mentioned "the gas chamber and the crematory" (p.
8). The four crucial pages of "testimony" by Elie Wiesel are reproduced
in facsimile in: Pierre Guillaume, Droit et Histoire (La Vieille
Taupe, 1986), pp. 147-150. In the German-language edition of Night
(Die Nacht zu begraben, Elischa [Ullstein, 1962]), on 14
occasions the word "crematory" or "crematories" has been falsely given
as "Gaskammer" ("gas chamber[s]"). In January of 1945, in
anticipation of a Russian takeover, the Germans were evacuating
Auschwitz. Elie Wiesel, a young teenager at the time, was hospitalized
in Birkenau (the "extermination camp") after surgery on an infected
foot. His doctor had recommended two weeks of rest and good food but,
before his foot healed, the Russian takeover became imminent. Hospital
patients were considered unfit for the long trip to the camps in Germany
and Elie thus could have remained at Birkenau to await the Russians.
Although his father had permission to stay with him as a hospital
patient or orderly, father and son talked it over and decided to move
out with the Germans. (See Night, p. 93. See also D. Calder,
The Sunday Sun [Toronto, Canada], May 31, 1987, p. C4.)
- See the US War Refugee
Board Report, German Extermination Camps: Auschwitz and Birkenau
(Washington, DC), November 1944.
- See Nuremberg document
PS-3311 (USA-293). Published in the IMT "blue series," Vol. 32, pp.
153-158.
- See the report in
Pravda,
Feb. 2, 1945, p. 4, and the UP report in the Washington (DC) Daily News,
Feb. 2, 1945, p. 2.
- Night (Avon/Discus).
See esp. pp. 41, 42, 43, 44, 79, 93.
- Paroles d'étranger
(Editions du Seuil, 1982), p. 86.
- "Author, Teacher, Witness,"
Time magazine, March 18, 1985, p. 79.
- "Le Système
concentrationnaire allemand [1940-1944]," Revue d'histoire de la
Deuxième Guerre mondiale, July 1954, p. 18, n. 2.
- Le Journal du Dimanche,
March 30, 1985, p. 5.
- Libération, Jan. 24,
1986, p. 19.
- Published by Stein and Day
(New York). Paperback edition of 1984. (xii + 180 pages.) With a
foreword by Yehuda Bauer of the Institute of Contemporary Jewry, Hebrew
University, Jerusalem.
- Carlo Mattogno,
Auschwitz: un caso di plagio, Parma (Italy): 1986. See also: C.
Mattogno, "Auschwitz: A Case of Plagiarism," The Journal of
Historical Review, Spring 1990, pp. 5-24.
- Paperback edition, 1961,
and later, published by Fawcett Crest (New York).
- Legends of Our Time
(chapter 12: "Appointment with Hate"), New York: Schocken Books, 1982,
p. 142, or, New York: Avon, 1968, pp. 177-178.
- The Week in Germany
(published in New York by the German government in Bonn), Jan. 31, 1986,
p. 2.
- "The Holocaust: Its Use and
Abuse within the American Public," Yad Vashem Studies (Jerusalem), 1981,
p. 316.
- VSD, May 29, 1986,
p. 37.
- Ouest-France, August
2-3, 1986, p. 6.
Summary
Elie Wiesel passes
for one of the most celebrated eyewitnesses to the alleged Holocaust. Yet
in his supposedly autobiographical book Night, he makes no mention of gas
chambers. He claims instead to
have witnessed Jews being burned alive, a story now dismissed by all
historians. Wiesel gives credence to the most absurd stories of other
"eyewitnesses." He spreads fantastic tales of 10,000 persons sent to their
deaths each day in Buchenwald.
When Elie Wiesel and his father, as
Auschwitz prisoners, had the choice of either
leaving with their retreating German "executioners," or remaining behind
in the camp to await the Soviet "liberators," the two decided to leave
with their German captors.
It is time, in the name of truth
and out of respect for the genuine sufferings of the victims of the Second
World War, that historians return to the proven methods of historical
criticism, and that the testimony of the Holocaust "eyewitnesses" be
subjected to rigorous scrutiny rather than unquestioning acceptance.
Edition of: 10/93
For the current IHR
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two dollars to:
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