The religion of “the Holocaust” is a secular one:
it belongs to the lay world; it is profane; in actuality, it has at
its disposal the secular arm, that is a temporal authority with dreaded
power. It has its dogma, its commandments, its decrees, its prophets
and its high priests. As one revisionist has observed, it has its circle
of saints, male and female, amongst whom, for example, Saint Anne (Frank),
Saint Simon (Wiesenthal) and Saint Elie (Wiesel). It has its holy places,
its rituals and its pilgrimages. It has its sacred (and macabre) buildings
and its relics (in the form of cakes of soap, shoes, toothbrushes, …).
It has its martyrs, its heroes, its miracles and its miraculous survivors
(in the millions), its golden legend and its righteous ones. Auschwitz
is its Golgotha. For it, God is called Yahweh, protector of his chosen
people, who, as said in one of the psalms of David (number 120), recently
invoked by a female public prosecutor, Anne de Fontette, during the
trial in Paris of a French revisionist, punishes “lying lips” (by, incidentally,
sending them the “sharp arrows of the mighty, with coals of juniper”).
For this religion, Satan is called Hitler, condemned, like Jesus in
the Talmud, to boil for eternity in excrement. It knows neither mercy,
nor forgiveness, nor clemency but only the duty of vengeance. It amasses
fortunes through blackmail and extortion and acquires unheard-of privileges.
It dictates its law to the nations. Its heart beats in Jerusalem, at
the Yad Vashem monument, in a land taken over from the natives; in the
shelter of a 26-foot high wall built to protect a people who are the
salt of the earth, the companions of the “Holocaust” faith rule over
the goy with a system that is the purest expression of militarism, racism
and colonialism.
A quite recent religion whose growth has been meteoric
Although it is largely an avatar of the Hebraic religion,
the new religion is quite recent and has exhibited meteoric growth.
For the historian, the phenomenon is exceptional. Most often a religion
of universal scope has its origins in remote and obscure times, a fact
that makes the task of historians of religious ideas and institutions
rather arduous. However, as luck would have it for that type of historian,
in the space of fifty-odd years (1945-2000), right before our eyes,
a new religion, that of “the Holocaust”, has suddenly come into being
and proceeded to develop with astonishing speed, spreading nearly everywhere.
It has conquered the West and intends to impose itself on the rest of
the world. Any researcher interested in the historical phenomenon made
up by the birth, life and death of religions ought therefore to seize
the occasion, never so much as hoped for, thus offered to study from
up close the birth and life of this new religion, then calculate its
chances of survival and the possibility of its demise. Any specialist
of war watching out for indications of a coming conflagration would
owe it to himself to survey the risks of a warlike crusade such as the
one into which this conquering religion may take us.
A religion that embraces consumerism
As a rule, consumer society places religions and
ideologies in difficulty or danger. Each year, growth in both industrial
production and business activity creates in peoples’ minds new needs
and desires, truly concrete ones, lessening their thirst for the absolute
or their aspiration towards an ideal, factors that religions and ideologies
feed on. Besides, the progress of scientific thinking makes people more
and more sceptical as to the truth of religion’s stories and the promises
it gives them. Paradoxically, the only religion to prosper today is
the “Holocaust” religion, ruling, so to speak, supreme and having those
sceptics who are openly active cast out from the rest of mankind: it
labels them “deniers”, whilst they call themselves “revisionists”.
These days the ideas of homeland, nationalism or
race, as well as those of communism or even socialism, are in crisis
or even on their way to extinction. Equally in crisis are the religions
of the Western world, including the Jewish religion, and in their turn
but in a less visible manner, so are the non-Western religions, themselves
confronted by consumerism’s force of attraction; whatever one may think,
the Moslem religion is no exception: the bazaar attracts bigger crowds
than the mosque and, in certain oil-rich kingdoms, consumerism in its
most outlandish forms poses an ever more insolent challenge to the rules
for living laid down by Islam.
Roman Catholicism, for its part, is stricken with
anaemia: to use Céline’s phrase, it has become “christianaemic”. Amongst
the Catholics whom Benedict XVI addresses, how many still believe in
the virginity of Mary, the miracles of Jesus, the physical resurrection
of the dead, everlasting life, in heaven, purgatory and hell? The churchmen’s
talk is usually limited to trotting out the word that “God is love”.
The Protestant religions and those akin to them are diluted, along with
their doctrines, in an infinity of sects and variants. The Jewish religion
sees its members, more and more reluctant to observe so many peculiar
rules and prohibitions, deserting the synagogue and, in ever greater
numbers, marrying outside the community.
But whereas Western beliefs or convictions have lost
much of their substance, faith in “the Holocaust” has strengthened;
it has ended up creating a link – a religion, according to standard
etymology at any rate, is a link (religat religio) – that enables
disparate sets of communities and nations to share a common faith. All
in all, Christians and Jews today cooperate heartily in propagating
the holocaustic faith. Even a fair number of agnostics or atheists can
be seen lining up with enthusiasm under the “Holocaust” banner. “Auschwitz”
is achieving the union of all.
The fact is that this new religion, born in the era
where consumerism expanded so rapidly, bears all the hallmarks of consumerism.
It has its vigour, cleverness and inventiveness. It exploits all the
resources of marketing and communication. The vilest products
of Shoah Business are but the secondary effects of a religion
that, intrinsically, is itself a sheer fabrication. From a few scraps
of a given historical reality, things that were, after all, commonplace
in wartime (like the internment of a good part of the European Jews
in ghettos or camps), its promoters have built a gigantic historical
imposture: the imposture, all at once, of the alleged extermination
of the Jews of Europe, of camps allegedly equipped with homicidal gas
chambers and, finally, of an alleged six million Jewish victims.
A religion that seems to have found the solution
to the Jewish question
Throughout the millennia, the Jews, at first generally
well received in the lands that have taken them in, have ended up arousing
a phenomenon of rejection leading to their expulsion but, quite often,
after leaving through one door, they have re-entered through another
door. In several nations of continental Europe, in the late 19th
and early 20th century, the phenomenon appeared once more.
“The Jewish question” was especially put in Russia, Poland, Romania,
Austria-Hungary, Germany and France. Everyone, beginning with the Jews
themselves, then set about looking for “a solution” to this “Jewish
question”. For the Zionists, long a minority amongst their coreligionists,
the solution could only be territorial. The thing to do was to
find, with the accord of the imperial powers, a territory that Jewish
colonists could settle. This colony might be located, for example, in
Palestine, Madagascar, Uganda, South America, Siberia, … Poland and
France envisaged the Madagascar solution whilst the Soviet Union created
in southern Siberia the autonomous Jewish sector of Birobijan. As for
National Socialist Germany, she was to study the possibility of settling
the Jews in Palestine but wound up realising, from 1937, the unrealistic
nature of the idea and the great wrong to the Palestinians that such
a project would entail. Subsequently the 3rd Reich wanted
to create a Jewish colony in a part of Poland (the Judenreservat
of Nisko, south of Lublin), then in its turn, in 1940, it seriously
considered creating a colony in Madagascar (the Madagascar Projekt).
Two years later, beset by the necessities of a war to wage on land,
sea and in the air and taken up with the more and more distressing concerns
of having to save German cities from a deluge of fire, to safeguard
the very life of his people, to keep the economy of a whole continent
running, a continent so poor in raw materials, Chancellor Hitler made
it known to his entourage, notably in the presence of Reichsminister
and head of the Reichskanzlerei Hans-Heinrich Lammers, that he intended
to “put off solving the Jewish question till after the war”. Constituting
within her a population necessarily hostile to a Germany at war, the
Jews – in any case a large portion of them – had to be deported and
interned. Those able to work were made to do so, the others were confined
in concentration camps or transit camps. Never did Hitler either desire
or authorise the massacre of Jews and his courts martial went so far
as to order the death penalty, even in Soviet territory, for soldiers
found guilty of excesses against Jews. Never did the German State envisage
anything else, as concerned the Jews, than “a final territorial
solution of the Jewish question” (eine territoriale Endlösung
der Judenfrage) and it takes all the dishonesty of our orthodox
historians to evoke incessantly “the final solution of
the Jewish question” and deliberately evade the adjective “territorial”,
so important here. Up to the end of the war, Germany kept on offering
to deliver interned Jews to the western Allies, but on condition that
they then stay in Britain, for example, and not go and invade Palestine
to torment “the noble and valiant Arab people”. There was nothing
exceptional about the fate of Europe’s Jews in the general blaze of
war. It would have deserved just a mention in the great book of Second
World War history. One may therefore quite rightly be astonished that
today the fate of the Jews should be considered the essential feature
of that war.
After the war it was in the land of Palestine and
to the detriment of the Palestinians that the upholders of the
“Holocaust” religion found – or believed they’d found – the final
territorial solution to the Jewish question.
A religion that, previously, groped along with its
sales methods
(Raul Hilberg’s recantation)
I suggest that sociologists undertake a history of
the new religion by examining the extremely varied techniques in line
with which this “product” was created, launched and sold over the years
1945-2000. They can thus measure the distance between the often clumsy
procedures of the beginning and the sophistication, at the end, of the
packagings designed by our present-day spin doctors (crooked
“com” experts) for their presentations of “the Holocaust”, henceforth
a compulsory and kosher mass-consumer product.
In 1961, Raul Hilberg, first of the “Holocaust” historians,
“the pope” of exterminationist science, published the first version
of his major work, The Destruction of the European Jews. He expressed
in doctoral manner the following thesis: Hitler had given orders for
an organised massacre of the Jews and all was explained as somehow coming
of those orders. This way of displaying the merchandise was to end in
a fiasco. With the revisionists asking to see the Hitler orders, Hilberg
was compelled to admit that they had never existed. From 1982 to 1985,
under the pressure of the same revisionists asking to see just what
the magical homicidal gas chambers, in technical reality, looked like,
he was led to revise his presentation of the holocaustic product. In
1985, in the “revised and definitive” edition of the same book, instead
of taking an assertive, curt stance with the reader-customer, he sought
to get round him with all sorts of convoluted phrases, appealing to
a supposed taste for the mysteries of parapsychology or the paranormal.
He expounded on the history of the destruction of the European Jews
without in the least bringing up any order, from Hitler or anyone else,
to exterminate the said Jews. He explained everything by a kind of diabolical
mystery through which, spontaneously, the German bureaucrats told themselves
to kill the Jews to the very last. “Countless decision makers
in a far-flung bureaucratic machine” took part in the extermination
enterprise by virtue of a “mechanism”, and did so without any “basic
plan” (p. 53); these bureaucrats “created an atmosphere in which the
formal, written word could gradually be abandoned as a modus operandi”
(p. 54); there were “basic understandings of officials resulting in
decisions not requiring orders or explanations”; “it was a matter of
spirit, of shared comprehension, of consonance and synchronization”;
“no one agency was charged with the whole operation”; “no single organization
directed or coordinated the entire process” (p. 55). In short, according
to Hilberg, this concerted extermination had indeed taken place but
there was no possibility of actually demonstrating it with the aid of
specific documents. Two years previously, in February 1983, during a
conference at Avery Fischer Hall in New York, he had presented this
strange and woolly thesis as follows: “What began in 1941 was a process
of destruction not planned in advance, not organized centrally by any
agency. There was no blueprint and there was no budget for destructive
measures. They were taken step by step, one step at a time. Thus came
about not so much a plan being carried out, but an incredible meeting
of minds, a consensus-mind reading by a far-flung bureaucracy”. To sum
up, that vast project of destruction was executed, magically, by telepathy
and by the diabolical workings of the “Nazi” bureaucratic genius. It
can be said that with Hilberg, historical science has thus turned cabalistic
or religious.
Serge and Beate Klarsfeld, at their end, wanted to
set off on the same road of fake science when they called upon French
pharmacist Jean-Claude Pressac for assistance. For several years the
poor Pressac strove to sell the tainted product in a pseudo-scientific
form but, realising the imposture, in 1995 he did a complete turnaround
and admitted that, all things considered, the dossier of “the Holocaust”
was “rotten” and fit only “for the rubbish bins of history”; such were
his own words. The news of his change of heart was to be kept hidden
for five years, emerging only in 2000 at the end of a long book by Valérie
Igounet, another Shoah peddler, entitled Histoire du négationnisme
en France (Seuil, p. 652).
A religion that has at last discovered the up
to date sales techniques
It was then that the spin doctors came onto
the scene. What with the product having become suspect and potential
customers starting to ask questions, the “Holocaust” religion’s management
had to steer an altogether different course and give up defending the
merchandise with ostensibly scientific arguments: their new approach
would be a resolutely “modern” one. It was decided to set only the very
least store by efforts at logical argumentation and to replace serious
research with appeals to sentiment and emotion, in other words with
art: the cinema, theatre, historical novels, shows, story telling
(the contemporary art of throwing together an account or framing
a “testimony”), the media circus, stage designs in museums, public ceremonies,
pilgrimages, worshiping of (false) relics and (false) symbols (symbolic
gas chambers, symbolic numbers, symbolic witnesses), incantations, music
and even kitsch, the whole thing matched with assorted ways of forcing
people to buy it, including various kinds of threats. The filmmaker
Steven Spielberg, a specialist in dishevelled and extraterrestrial fiction,
has become the leading instigator for holocaustic films as well as for
the casting of 50,000 witnesses. In order to sell their tainted
product better in the long term, our fake historians and real junk dealers
have sought and obtained the primary school “franchise”, with which
they instil a taste for “the Holocaust” in the very youngest clientele:
for it’s in the earliest years that appetites are acquired, making so
that, later on, the customer need hardly be enticed: he’ll demand on
his own what he enjoyed as a child, be it sweets or poison. Thus has
it come to be that no one involved could care less about history: all
serve the sole cause of a certain Remembrance, that is a jumble of legends
and slanders that give the public the pleasure of feeling good
and righteous, ready to sing the virtues of the poor
Jew and curse the intrinsically wicked “Nazis”, to call for vengeance
and spit on the graves of the defeated. At the end it only remains to
collect a flood of cold hard cash and receive new privileges. Pierre
Vidal-Naquet was but an amateur: in 1979, he had shown himself from
the outset to be too basic, too rough in his “Holocaust” promotion.
For example, when asked by the revisionists to explain how in blazes,
after a gassing operation with hydrogen cyanide (the active ingredient
in the insecticide “Zyklon B”), a squad of Jews (Sonderkommando)
could enter unharmed into a room still full of that terrible gas, then
handle and remove up to a few thousand corpses infused with poison,
he, along with 33 other academics, replied that he simply need not provide
any explanation. Spielberg, a more skilful man, was to show in a screen
drama a “gas chamber” wherein, for once, “by a miracle”, the showerheads
sprayed… water and not gas. Subsequently, in his turn, Vidal-Naquet
had, quite awkwardly, attempted to answer the revisionists on the scientific
level and made a fool of himself. Claude Lanzmann, for his part, in
the film Shoah, sought to produce testimonies or confessions,
but his result was clumsy, inept and hardly convincing; that said, at
least he’d grasped that the main point was to “make movies” and occupy
the public forum. Today there is no longer a single “historian” of “the
Holocaust” who makes it his business to prove the reality of “the Holocaust”
and its magical gas chambers. All of them do like Saul Friedländer in
his latest book (L’Allemagne nazie et les juifs / Les années d’extermination,
Seuil, 2008): they leave it as understood that it all existed. With
them history becomes axiomatic, although their axioms aren’t even drawn
up. These new historians proceed with such self-assurance that the reader,
taken aback, doesn’t realise the trick being played on him: the smooth
talkers go on endlessly about an event whose reality they haven’t established
in the first place. And so it is that the customer, believing that he’s
bought some goods, has actually bought the smooth talk of the one giving
him the sales pitch. Today’s world champion of holocaustic bluff is
a shabbos goy, Father Patrick Dubois, one hell of a trickster whose
various productions dedicated to “the Holocaust by bullets”, notably
in the Ukraine, seem to have reached the very peaks of Judeo-Christian
media hype.
A success story of the great powers
A veritable success story in the art
of selling, the holocaustic enterprise has acquired the status of an
international lobby. This lobby has blended with the American Jewish
lobby (whose flagship organisation is the AIPAC) which itself defends,
tooth and nail, the interests of the State of Israel, of which “the
Holocaust” is the sword and shield. The mightiest nations in the world
can hardly allow themselves to annoy such a network of pressure groups
which, under a religious veneer, was at first a commercial concern only
to become later on military-commercial, constantly pushing for new military
adventures. It follows that if other countries, called “emerging”, want
to be in good graces with a certain more powerful one, then they would
be well advised to bend to its wishes. Without necessarily professing
their faith in “the Holocaust”, they will contribute, if need be, to
the propagation of “the Holocaust” and to the repression of those who
dispute its reality. The Chinese, for example, although they have no
use at all for such nonsense themselves, keep well away from any calling
into question of the “Jewish Holocaust”; this enables them to pose as
the “Jews” of the Japanese during the last war and so point out that
they too have been victims of genocide, a formula which, they think,
may open the way to financial reparations and political profits, as
it has done for the Jews.
A particularly mortal religion
The future trouble for the religion of “the Holocaust”
lies in the fact that it is too secular. Here one may well think of
the Papacy, which, in centuries past, drew its political and military
strength from a temporal power that, in the final analysis, ended up
causing its downfall. The new religion is hand in glove with, all together,
the State of Israel, the United States, the European Union, NATO, Russia,
the big banks (which, as in the case of the Swiss banks, it can force
to knuckle under if they show unwillingness to pay out), international
racketeering and the arms merchants’ lobbies. This being the case, who
can guarantee it a solid base in the future? It has made itself vulnerable
by endorsing, de facto, the policies of nations or groups with inordinate
appetites, whose spirit of worldwide crusade, as may be particularly
noted in the Near and Middle East, has become adventurist.
It has come to pass that religions disappear with
the empires where they used to reign. This is because religions, like
civilisations, are mortal. That of “the Holocaust” is doubly mortal:
it spurs countries to go on warlike crusades and it is rushing to its
doom. It will rush to its doom even if, in the last instance, the Jewish
State vanishes from the land of Palestine. The Jews then dispersed throughout
the world will have only one last resort, that of bewailing this “Second
Holocaust”.
***
Translator’s note: the
italicised English words are in English in the original.
NB: Already in 1980, in
my book Mémoire en défense contre ceux qui m’accusent de falsifier
l’histoire (“Statement of case against those who accuse me of falsifying
history”, La Vieille Taupe, Paris), I dealt with “the new religion”
of “the Holocaust” (p. 261-263). In 2006 I wrote two articles on the
subject: “La ‘Mémoire juive’ contre l’Histoire ou l’aversion juive pour
toute recherche approfondie sur la Shoah” (“‘Jewish Remembrance’ versus
History, or the Jewish aversion to any thorough research on the Shoah”)
and “Le prétendu ‘Holocauste’ des juifs se révèle de plus en plus dangereux”
(“The Alleged ‘Holocaust’ of the Jews is proving ever more dangerous”).
Both of those pieces have recently been published in Etudes
révisionnistes, vol. 5 (595 p.: p. 61-71, 86-90), available from
Ed. Akribeia, 45/3, Route de Vourles, F-69230 St-Genis-Laval, France,
35 euros. The second may be found in English translation at
The Alleged “Holocaust” of the Jews is Proving ever more Dangerous
- by Professor Robert FAURISSON.