People From Munich

"The precepts “Love your enemies, do good to them which hate you, bless them that curse you” … are born from the Gospel’s profound spirit of individualism, which refuses to let one’s own actions and conduct depend in any way on somebody else’s acts. The Christian refuses to let his acts be mere reactions—such conduct would lower him to the level of his enemy. The act is to grow organically from the person, “as the fruit from the tree.” … What the Gospel demands is not a reaction which is the reverse of the natural reaction, as if it said: “Because he strikes you on the cheek, tend the other”—but a rejection of all reactive activity, of any participation in common and average ways of acting and standards of judgment."

"Jesus’ “mysterious” affection for the sinners, which is closely related to his ever-ready militancy against the scribes and pharisees, against every kind of social respectability … contains a kind of awareness that the great transformation of life, the radical change in outlook he demands of man (in Christian parlance it is called “rebirth”) is more accessible to the sinner than to the “just.” … Jesus is deeply skeptical toward all those who can feign the good man’s blissful existence through the simple lack of strong instincts and vitality. But all this does not suffice to explain this mysterious affection. In it there is something which can scarcely be expressed and must be felt. When the noblest men are in the company of the “good”—even of the truly “good,” not only of the pharisees—they are often overcome by a sudden impetuous yearning to go to the sinners, to suffer and struggle at their side and to share their grievous, gloomy lives. This is truly no temptation by the pleasures of sin, nor a demoniacal love for its “sweetness,” nor the attraction of the forbidden or the lure of novel experiences. It is an outburst of tempestuous love and tempestuous compassion for all men who are felt as one, indeed for the universe as a whole; a love which makes it seem frightful that only some should be “good,” while the others are “bad” and reprobate. In such moments, love and a deep sense of solidarity are repelled by the thought that we alone should be “good,” together with some others. This fills us with a kind of loathing for those who can accept this privilege, and we have an urge to move away from them."

""Instead of defining the word, let us briefly characterize or describe the phenomenon. Ressentiment is a self-poisoning of the mind which has quite definite causes and consequences. It is a lasting mental attitude, caused by the systematic repression of certain emotions and affects which, as such, are normal components of human nature. Their repression leads to the constant tendency to indulge in certain kinds of value delusions and corresponding value judgments. The emotions and affects primarily concerned are revenge, hatred, malice, envy, the impulse to detract, and spite."

"Thirst for revenge is the most important source of ressentiment. As we have seen, the very term “ressentiment” indicates that we have to do with reactions which presuppose the previous apprehension of another person's state of mind. The desire for revenge—in contrast with all active and aggressive impulses, be they friendly or hostile—is also such a reactive impulse. It is always preceded by an attack or an injury. Yet it must be clearly distinguished from the impulse for reprisals or self-defense, even when this reaction is accompanied by anger, fury, or indignation. If an animal bites its attacker, this cannot be called “revenge.” Nor does an immediate reprisal against a box on the ear fall under this heading. Revenge is distinguished by two essential characteristics. First of all, the immediate reactive impulse, with the accompanying emotions of anger and rage, is temporarily or at least momentarily checked and restrained, and the response is consequently postponed to a later time and to a more suitable occasion (“just wait till next time”). This blockage is caused by the reflection that an immediate reaction would lead to defeat, and by a concomitant pronounced feeling of “inability” and “impotence.” Thus even revenge as such, based as it is upon an experience of impotence, is always primarily a matter of those who are “weak” in some respect. Furthermore, it is of the essence of revenge that it always contains the *consciousness* of “tit for tat,” so that it is never a mere emotional reaction."

"These two characteristics make revenge the most suitable source for the formation of ressentiment. The nuances of language are precise. There is a progression of feeling which starts with revenge and runs via rancor, envy, and impulse to detract all the way to spite, coming close to ressentiment. Usually, revenge and envy still have specific objects. They do not arise without special reasons and are directed against definite objects, so that they do not outlast their motives. The desire for revenge disappears when vengeance has been taken, when the person against whom it was directed has been punished or has punished himself, or when one truly forgives him. In the same way, envy vanishes when the envied possession becomes ours. The impulse to detract, however, is not in the same sense tied to definite objects—it does not arise through specific causes with which it disappears. On the contrary, this affect seeks those objects, those aspects of men and things, from which it can draw gratification. It likes to disparage and to smash pedestals, to dwell on the negative aspects of excellent men and things, exulting in the fact that such faults are more perceptible through their contrast with the strongly positive qualities. Thus there is set a fixed pattern of experience which can accommodate the most diverse contents. This form or structure fashions each concrete experience of life and selects it from possible experiences. The impulse to detract, therefore, is no mere result of such an experience, and the experience will arise regardless of considerations whether its object could in any way, directly or indirectly, further or hamper the individual concerned. In “spite,” this impulse has become even more profound and deep-seated—it is, as it were, always ready to burst forth and to betray itself in an unbridled gesture, a way of smiling, etc. An analogous road leads from simple *Schadenfreude* to “malice.” The latter, more detached than the former from definite objects, tries to bring about ever new opportunities for *Schadenfreude*."

"Yet all this is not ressentiment. These are only stages in the development of its sources. Revenge, envy, the impulse to detract, spite, *Schadenfreude*, and malice lead to ressentiment only if there occurs neither a moral self-conquest (such as genuine forgiveness in the case of revenge) nor an act or some other adequate expression of emotion (such as verbal abuse or shaking one's fist), and if this restraint is caused by a pronounced awareness of impotence. There will be no ressentiment if he who thirsts for revenge really acts and avenges himself, if he who is consumed by hatred harms his enemy, gives him “a piece of his mind,” or even merely vents his spleen in the presence of others. Nor will the envious fall under the dominion of ressentiment if he seeks to acquire the envied possession by means of work, barter, crime, or violence. Ressentiment can only arise if these emotions are particularly powerful and yet must be suppressed because they are coupled with the feeling that one is unable to act them out—either because of weakness, physical or mental, or because of fear. Through its very origin, ressentiment is therefore chiefly confined to those who serve and are dominated at the moment, who fruitlessly resent the sting of authority. When it occurs elsewhere, it is either due to psychological contagion—and the spiritual venom of ressentiment is extremely contagious—or to the violent suppression of an impulse which subsequently revolts by “embittering” and “poisoning” the personality. If an ill-treated servant can vent his spleen in the antechamber, he will remain free from the inner venom of ressentiment, but it will engulf him if he must hide his feelings and keep his negative and hostile emotions to himself."

"Impulses of revenge lead to ressentiment the more they change into actual *vindictiveness*, the more their direction shifts toward indeterminate groups of objects which need only share one common characteristic, and the less they are satisfied by vengeance taken on a specific object. If the desire for revenge remains permanently unsatisfied, and especially if the feeling of “being right (lacking in an outburst of rage, but an integral part of revenge) is intensified into the idea of a “duty,” the individual may actually wither away and die. The vindictive person is instinctively and without a conscious act of volition drawn toward events which may give rise to vengefulness, or he tends to see injurious intentions in all kinds of perfectly innocent actions and remarks of others. Great touchiness is indeed frequently a symptom of a vengeful character. The vindictive person is always in search of objects, and in fact he attacks—in the belief that he is simply wreaking vengeance. This vengeance restores his damaged feeling of personal value, his injured “honor,” or it brings “satisfaction” for the wrongs he has endured. When it is repressed, vindictiveness leads to ressentiment , a process which is intensified when the *imagination* of vengeance, too, is repressed—and finally the very emotion of revenge itself. Only then does this *state of mind* become associated with the tendency to detract from the other person's value, which brings an illusory easing of the tension.""

"We do not use the word “ressentiment” because of a special predilection for the French language, but because we did not succeed in translating it into German. Moreover, Nietzsche has made it a terminus technicus. In the natural meaning of the French word I detect two elements. First of all, ressentiment is the repeated experiencing and reliving of a particular emotional response reaction against someone else. The continual reliving of the emotion sinks it more deeply into the center of the personality, but concomitantly removes it from the person's zone of action and expression. It is not a mere intellectual recollection of the emotion and of the events to which it “responded”—it is a re-experiencing of the emotion itself, a renewal of the original feeling. Secondly, the word implies that the quality of this emotion is negative, i.e., that it contains a movement of hostility. Perhaps the German word “Groll” (rancor) comes closest to the essential meaning of the term. “Rancor” is just such a suppressed wrath, independent of the ego's activity, which moves obscurely through the mind. It finally takes shape through the repeated reliving of intentionalities of hatred or other hostile emotions. In itself it does not contain a specific hostile intention, but it nourishes any number of such intentions."

"Another situation generally exposed to ressentiment danger is the older generation's relation with the younger. The process of aging can only be fruitful and satisfactory if the important transitions are accompanied by free resignation, by the renunciation of the values proper to the preceding stage of life. Those spiritual and intellectual values which remain untouched by the process of aging, together with the values of the next stage of life, must compensate for what has been lost. Only if this happens can we cheerfully relive the values of our past in memory, without envy for the young to whom they are still accessible. If we cannot compensate, we avoid and flee the “tormenting” recollection of youth, thus blocking our possibilities of understanding younger people. At the same time we tend to negate the specific values of earlier stages. No wonder that youth always has a hard fight to sustain against the ressentiment of the older generation. Yet this source of ressentiment is also subject to an important historical variation. In the earliest stages of civilization, old age as such is so highly honored and respected for its experience that ressentiment has hardly any chance to develop. But education spreads through printing and other modern media and increasingly replaces the advantage of experience. Younger people displace the old from their positions and professions and push them into the defensive. As the pace of “progress” increases in all fields, and as the changes of fashion tend to affect even the higher domains (such as art and science), the old can no longer keep up with their juniors. “Novelty‟ becomes an ever greater value. This is doubly true when the generation as such is seized by an intense lust for life, and when the generations compete with each other instead of cooperating for the creation of works which outlast them. “Every cathedral,” Werner Sombart writes, “every monastery, every town hall, every castle of the Middle Ages bears testimony to the transcendence of the individual's span of life: its completion spans generations which thought that they lived for ever. Only when the individual cut himself loose from the community which outlasted him, did the duration of his personal life become his standard of happiness.” Therefore buildings are constructed ever more hastily—Sombart cites a number of examples. A corresponding phenomenon is the ever more rapid alternation of political regimes which goes hand in hand with the progression of the democratic movement. But every change of government, every parliamentary change of party domination leaves a remnant of absolute opposition against the values of the new ruling group. This opposition is spent in ressentiment the more the losing group feels unable to return to power. The “retired official” with his followers is a typical ressentiment figure. Even a man like Bismarck did not entirely escape from this danger."

"There is usually no ressentiment just where a superficial view would look for it first: in the criminal. The criminal is essentially an active type. Instead of repressing hatred, revenge, envy, and greed, he releases them in crime. Ressentiment is a basic impulse only in the crimes of spite. These are crimes which require only a minimum of action and risk and from which the criminal draws no advantage, since they are inspired by nothing but the desire to do harm. The arsonist is the purest type in point, provided that he is not motivated by the pathological urge of watching fire (a rare case) or by the wish to collect insurance. Criminals of this type strangely resemble each other. Usually they are quiet, taciturn, shy, quite settled and hostile to all alcoholic or other excesses. Their criminal act is nearly always a sudden outburst of impulses of revenge or envy which have been repressed for years. A typical cause would be the continual deflation of one's ego by the constant sight of the neighbor's rich and beautiful farm. Certain expressions of class ressentiment, which have lately been on the increase, also fall under this heading. I mention a crime committed near Berlin in 1912: in the darkness, the criminal stretched a wire between two trees across the road, so that the heads of passing automobilists would be shorn off. This is a typical case of ressentiment, for any car driver or passenger at all could be the victim, and there is no interested motive. Also in cases of slander and defamation of character, ressentiment often plays a major role ..."

"Among the types of human activity which have always played a role in history, the soldier is least subject to ressentiment. Nietzsche is right in pointing out that the priest is most exposed to this danger, though the conclusions about religious morality which he draws from this insight are inadmissible. It is true that the very requirements of his profession, quite apart from his individual or national temperament, expose the priest more than any other human type to the creeping poison of ressentiment. In principle he is not supported by secular power; indeed he affirms the fundamental weakness of such power. Yet, as the representative of a concrete institution, he is to be sharply distinguished from the homo religiosus—he is placed in the middle of party struggle. More than any other man, he is condemned to control his emotions (revenge, wrath, hatred) at least outwardly, for he must always represent the image and principle of “peacefulness.” The typical “priestly policy” of gaining victories through suffering rather than combat, or through the counterforces which the sight of the priest's suffering produces in men who believe that he unites them with God, is inspired by ressentiment. There is no trace of ressentiment in genuine martyrdom; only the false martyrdom of priestly policy is guided by it. This danger is completely avoided only when priest and homo religiosus coincide."

"But this instinctive falsification of the world view is only of limited effectiveness. Again and again the ressentiment man encounters happiness, power, beauty, wit, goodness, and other phenomena of positive life. They exist and impose themselves, however much he may shake his fist against them and try to explain them away. He cannot escape the tormenting conflict between desire and impotence. Averting his eyes is sometimes impossible and in the long run ineffective. When such a quality irresistibly forces itself upon his attention, the very sight suffices to produce an impulse of hatred against its bearer, who has never harmed or insulted him. Dwarfs and cripples, who already feel humiliated by the outward appearance of the others, often show this peculiar hatred—this hyena-like and ever-ready ferocity. Precisely because this kind of hostility is not caused by the “enemy's” actions and behavior, it is deeper and more irreconcilable than any other. It is not directed against transitory attributes, but against the other person's very essence and being. Goethe has this type of “enemy” in mind when he writes: “Why complain about enemies?—Could those become your friends—To whom your very existence—Is an eternal silent reproach?” (West-Eastern Divan). The very existence of this “being,” his mere appearance, becomes a silent, unadmitted “reproach.” Other disputes can be settled, but not this! Goethe knew, for his rich and great existence was the ideal target of ressentiment. His very appearance was bound to make the poison flow."

"But even this apparently unfounded hatred is not yet the most characteristic achievement of ressentiment. Even here, it is still directed against particular persons or (as in class hatred) particular groups. Its effect is much more profound when it goes beyond such determinate hostilities—when it does not lead to a falsification of the world view, but perverts the sense of values itself. What Nietzsche calls “falsification of the tablets of value” is built on this foundation. In this new phase, the man of ressentiment no longer turns away from the positive values, nor does he wish to destroy the men and things endowed with them. Now the values themselves are inverted: those values which are positive to any normal feeling become negative. The man of ressentiment cannot justify or even understand his own existence and sense of life in terms of positive values such as power, health, beauty, freedom, and independence. Weakness, fear, anxiety, and a slavish disposition prevent him from obtaining them. Therefore he comes to feel that “all this is vain anyway” and that salvation lies in the opposite phenomena: poverty, suffering, illness, and death."

"This “sublime revenge” of ressentiment (in Nietzsche's words) has indeed played a creative role in the history of value systems. It is “sublime,” for the impulses of revenge against those who are strong, healthy, rich, or handsome now disappear entirely. Ressentiment has brought deliverance from the inner torment of these affects. Once the sense of values has shifted and the new judgments have spread, such people cease to be enviable, hateful, and worthy of revenge. They are unfortunate and to be pitied, for they are beset with “evils.” Their sight now awakens feelings of gentleness, pity, and commiseration. When the reversal of values comes to dominate accepted morality and is invested with the power of the ruling ethos, it is transmitted by tradition, suggestion, and education to those who are endowed with the seemingly devaluated qualities. They are struck with a “bad conscience” and secretly condemn themselves. The “slaves,” as Nietzsche says, infect the “masters.” Ressentiment man, on the other hand, now feels “good,” “pure,” and “human”—at least in the conscious layers of his mind. He is delivered from hatred, from the tormenting desire of an impossible revenge, though deep down his poisoned sense of life and the true values may still shine through the illusory ones. There is no more calumny, no more defamation of particular persons or things. The systematic perversion and reinterpretation of the values themselves is much more effective than the “slandering” of persons or the falsification of the world view could ever be.""

"One cannot love anybody without turning away from oneself. However, the crucial question is whether this movement is prompted by the desire to turn toward a positive value, or whether the intention is a radical escape from oneself. “Love” of the second variety is inspired by self-hatred, by hatred of one’s own weakness and misery. The mind is always on the point of departing for distant places. Afraid of seeing itself and its inferiority, it is driven to give itself to the other—not because of his worth, but merely for the sake of his “otherness.” Modern philosophical jargon has found a revealing term for this phenomenon, one of the many modern substitutes for love: “altruism.” This love is not directed at a previously discovered positive value, nor does any such value flash up in the act of loving: there is nothing but the urge to turn away from oneself and to lose oneself in other people’s business. We all know a certain type of man frequently found among socialists, suffragettes, and all people with an ever-ready “social conscience”— the kind of person whose social activity is quite clearly prompted by inability to keep his attention focused on himself, on his own tasks and problems. Looking away from oneself is here mistaken for love! Isn’t it abundantly clear that “altruism,” the interest in “others” and their lives, has nothing at all to do with love? The malicious or envious person also forgets his own interest, even his “preservation.” He only thinks about the other man’s feelings, about the harm and the suffering he inflicts on him. Conversely, there is a form of genuine “self-love” which has nothing at all to do with “egoism.” It is precisely the essential feature of egoism that it does not apprehend the full value of the isolated self. The egoist sees himself only with regard to the others, as a member of society who wishes to possess and acquire more than the others. Selfdirectedness or other-directedness have no essential bearing on the specific quality of love or hatred. These acts are different in themselves, quite independently of their direction."

"An erster Stelle ist diese Menschenliebe die Ausdrucksform einer verdrängten Ablehnung, eines Gegenimpulses gegen Gott. Sie ist die Scheinform eines verdrängten Gotteshasses! Immer wieder führt sie sich mit der Wendung ein, es sei doch „nicht genug Liebe in der Welt“, als daß man einen Teil noch an außermenschliche Wesen abgeben könnte—eine echte von Ressentiment diktierte Wendung!"

"Dr. Scheler has attempted in this volume an exhaustive discussion and exposition of what he regards as the philosophical method par excellence. He has endeavored to combine the transcendental method so called with the psychological method. The present situation is one that in the author’s opinion imperatively demands a reconstruction of philosophical ways of procedure, and the question, as Dr. Scheler puts it, is not contained in Windelband’s maxim that “To understand Kant is to transcend Kant,” but rather “How shall Kant be transcended.” That this has yet been done Dr. Scheler cannot bring himself to admit, even in the face of the many admirable contributions that have latterly been made to philosophy. Under the influence of Professor Eucken, the philosophical method which Dr. Scheler has developed is termed the noological method. The following are some of the results: Apart from the principles of formal logic, there is no absolutely solid or self-evident datum from which philosophy in any or its forms may proceed. Neither the axioms of mathematics, nor theorems of physical science, nor “experience” in the transcendental sense, nor sensation, are entitled to lay claim to the dignity of such datum. The transcendental method is quite inadequate for treating the problems of philosophy; so is the psychological method. The noological method is an attempt to combine the divergent methods of procedure of the transcendental philosophy and the transcendental psychology. Its fundamental concepts are: “World of work” (Arbeitswelt) and “form of spiritual life” (Geistige Lebensform). By “world of work” are understood the relations recognized as interconnecting the achievements of human civilization; it is not in itself a self-evident datum, but a “well-grounded phenomenon.” Mind, and therefore also its constituent “intellect,” is at the beginning of the quest for its contents a perfectly problematic conception. It is the x that renders the “world of work” possible. Inasmuch as the “world of work” is being continually enriched by the progress of human history, it is not possible to say precisely at any one point in history what the conception of mind is. A systematic deduction of a priori principles for “all possible experience” is impossible. The formal principles have too much content to hold valid for all possible historical experience, and have too little contents to be vigorously applied in any actual historically-determined civilization. Such is the sum of Dr. Scheler’s philosophy. It will be seen that it conforms to many respects to the spirit of our time, which is gradually drifting away from the anchorage of the formal philosophy of which Kant was the greatest exponent, and of that ideal of rigor which the stupendous development of the mathematical and physical sciences of the eighteenth and the first part of the nineteenth centuries had established as the goal of perfection which research in every department of human inquiry should strive to attain. Dr. Scheler’s work is not uninstructive reading, and his discussion of some of the present dilemmas in philosophy are not without value."

"At one time in his life the apostate radically changes his political, religious or philosophical convictions by taking up all possible means of argumentation against that which he formerly held to be true, and lives now for the sake of its negation. His new ideas and opinions consist in continuous acts of revenge on his spiritual past."

"Scheler himself emphasizes the passive aspect of resentment and remarks on the prominent place it occupies in the psychology of women who are dedicated to desire and possession. The fountainhead of rebellion, on the contrary, is the principle of superabundant activity and energy. Scheler is also right in saying that resentment is always highly colored by envy. But one envies what one does not have, while the rebel’s aim is to defend what he is. He does not merely claim some good that he does not possess or of which he was deprived. His aim is to claim recognition for something which he has and which has already been recognized by him, in almost every case, as more important than anything of which he could be envious."

"According to Scheler, resentment always turns into either unscrupulous ambition or bitterness, depending on whether it is implanted in a strong person or a weak one. But in both cases it is a question of wanting to be something other than what one is. Resentment is always resentment against oneself. The rebel, on the contrary, from his very first step, refuses to allow anyone to touch what he is. He is fighting for the integrity of one part of his being."

"Scheler wants to demonstrate that humanitarian feelings are always accompanied by a hatred of the world. Humanity is loved in general in order to avoid having to love anybody in particular."

"Our vulnerability [to ressentiment], is unavoidable (and probably incurable) in a kind of society in which relative equality of political and other rights and formally acknowledged social equality go hand in hand with enormous differences in genuine power, possessions and education; a society in which everyone “has the right” to consider himself equal to everybody else, while in fact being unequal to them."

"Of course, the terrible things I heard from the Nuremberg Trials, about the six million Jews and the people from other races who were killed, were facts that shocked me deeply. But I wasn't able to see the connection with my own past. I was satisfied that I wasn't personally to blame and that I hadn't known about those things. I wasn't aware of the extent. But one day I went past the memorial plaque which had been put up for Sophie Scholl in Franz Josef Strasse, and I saw that she was born the same year as me, and she was executed the same year I started working for Hitler. And at that moment I actually sensed that it was no excuse to be young, and that it would have been possible to find things out."

"Now that I've let go of my story, I can let go of my life."

"We should listen to the voice of conscience. It does not take nearly as much courage as one might think to admit to our mistakes and learn from them. Human beings are in this world to learn and to change themselves in learning."

"I admit, I was fascinated by Adolf Hitler. He was a pleasant boss and a fatherly friend. I deliberately ignored all the warning voices inside me and enjoyed the time by his side almost until the bitter end. It wasn't what he said, but the way he said things and how he did things."

"Her story reflects the blind loyalty of far too many Germans whose allegiance to Hitler and the Nazi party enabled the implementation of the final solution."

"They say something about being safe in the bunker, and how it's almost fun to hear the explosions when they know the bangs can't hurt them. Suddenly there is the sound of a shot, so loud, so close that we all fall silent. It echoes on through all the rooms. "That was a direct hit," cried Helmut [Goebbels] with no idea how right he is. The Fuhrer is dead now."

"A painting grows like a plant. Use all colours, all shapes. Everything that attracts and excites me is a part of me. Painting is about proportions, relationships which breathe life. "Painting is a harmony which runs parallel to nature"."

"Everything is love. "HEAVEN ON EARTH" our idea of heaven has been formed by painting and nothing else. I love pure, bright colours, their intellectual clarity of expression conveying nothing but feeling. Painting - the inspired animation of the surface."

"Light, colour, love - let me come under your spell. Life can be represented only by a lively kind of painting. There is clarity in passion."

"The power of memory - magic- myth - abstract beauty. I paint pictures that have never been seen before. Visions of another world. At once sensuous and intellectual."

"As a means of expression, painting must deliver universally valid statements, make allegorical reflections on life, and create new mythologies."

"Paintings are complex puzzles in the twilight world between abstraction and figuration. I use the medium in a simple, unsophisticated way to express what I don't see expressed anywhere else."

"What is the secret behind the emotional effect of great works of painting? What laws govern their beauty? Delacroix said that being a feast for the eyes is the prime merit of a good painting. I seek the timeless, the quintessential in painting."

"My garden, by the sea"

"Anti-Semitism is not based on strictly religious grounds and is not directed against the Jewish faith as such. However, all German Christians resent and denounce the fact that the Jews have been the chief advocates of atheism. They have influenced the workers' children through the Communist youth organizations, of which they are the leading spirit..."

"If we had wanted to conduct a pogrom against the Jews, it would all have been over now."

"Tell him the Reichstag is burning."

"The place looks like a delicatessen... You could have opened up a flower and fruit and wine shop with all the stuff stacked there. People were sending presents from all over Germany and Hitler had grown visibly fatter on the proceeds."

"I had by this time heard a number of his public speeches and was beginning to understand the pattern of their appeal. The first secret lay in his choice of words. Every generation develops its own vocabulary of catchwords and phrases, and these date thoughts and utterances. My own father talked like a contemporary of Bismarck, the people of my own age bore the stamp of Wilhelm II, but Hitler had caught the casual camaraderie of the trenches, and without stooping to slang, except for special effects, managed to talk like a member of his audience. In describing the difficulties of the housewife without enough money to buy the buy the food her family needed in the Viktualien Market he would produce just the phrases she would have used herself to describe her difficulties, if she had been able to formulate them. Where other national orators gave the painful impression of talking down to their audience, he had his priceless gift of expressing exactly their own thoughts."

"An eccentric, gangling man, whose sardonic wit somewhat compensated for his shallow mind."

"The same Jewry now is seeking to smirch Germany's renaissance."

"In the last 14 years Jewry has achieved positions of influence which it has grossly misused morally, financially and politically in an unheard-of manner, with the result that the German people crumbled morally, financially, and politically."

"The Jews who already have been ousted were put out because they were morally and politically unfit to safeguard German interests."

"One should herd the entire intelligentsia into a mine and then blow it sky-high."

"You are in the hands of the Gestapo. Don't imagine that we shall show you the slightest consideration. The Fuhrer has already shown the world that he is invincible and soon he will come and liberate the people of England from the Jews and Plutocrats such as you. It is war and Germany is fighting for her existence. You are in the greatest danger and if you want to live another day must be very careful."

"You are a very interesting case, General. Do you know what fat file of evidence we have against you here?"

"We know the Russian methods exactly. I haven't the faintest intention of being taken prisoner by the Russians."

"If we had fifty Eichmann's, we would have won the war."