From Library Journal
Rosenbaum, a literary journalist (Esquire, New York Times Magazine), believes that although much has been written about Hitler, not much has been settled. Drawing on archival research and interviews with historians, he has produced a well-written work of historiography and, at times, investigative journalism, tracing the history not of Hitler per se but of the "Hitler explainers." Beginning with the intrepid Munich Post reporters of the 1920s and early 1930s, who dared to challenge Hitler's controlled public image and were a thorn in his side, to the early postwar historians (Trevor-Roper and Bullock) and the new generation of scholars (Browning and Goldhagen), the author gives these historians opportunities to address questions that might not have been covered in their published works. Readers expecting a full-length biography of Hitler (which was not the author's purpose) will no doubt be disappointed, but Rosenbaum admirably sheds light on the many quarrels and inconsistencies in the literature, from the mysterious death of Geli Raubal (Hitler's niece), to the question of Hitler's evil, to the debate between functionalists and intentionalists. For both public and academic libraries. (Notes not seen..
-AJohn A. Drobnicki, CUNY York Coll. Lib., CUNY
Copyright 1998 Reed Business Information, Inc.
From Kirkus Reviews
A resourcefully imaginative examination of our desperate search for an explanation of ultimate evil. In the vast literature on Hitler and the Holocaust, one question recurs again and again: Why? If the ``how'' (the mechanics and bureaucracy) of the ``final solution'' has been detailed, then the vexatious ``why'' still haunts the worlds collective conscience. Rosenbaum (Travels with Dr. Death, 1991; Manhattan Passions, 1987), a New York Observer cultural affairs columnist, brings a journalist's vigorous, querying temperament to a topic that all too often drowns in opaque pedantic moralizing. Rosenbaum has read extensively and thoughtfully; he also casts a wide intellectual net, writing chapters on the interpretive musings of H.R. Trevor-Roper, Alan Bullock, Yehuda Bauer, the philosopher Berel Lang, literary critic George Steiner, filmmaker Claude Lanzmann, and even the Hitler apologist and revisionist David Irving. (Conspicuously and curiously absent is Primo Levi, whose work The Drowned and the Saved is a classic in the field.) Potentially explosive subjects--for example, Hitler's reportedly ``abnormal'' sexuality--are handled with discerning intelligence. Rosenbaum employs a brilliant methodological stratagem by taking Albert Schweitzer's 1906 study, The Quest for the Historical Jesus, as a model. Schweitzer realized that the 19th-century school of German Protestant ``higher criticism,'' which prided itself on its ``scientific'' positivism in explaining Jesus, actually revealed more about scholars themselves than the historical figure they were studying. Similarly, Rosenbaum shows how the various attempts to ``explain'' Hitler are prisms that reflect our own fears and desires. This leads, of course, to the not insignificant matter of Rosenbaum's own fears and desires, ironically not fully addressed by the author. Yet his great contribution is that, unlike most Holocaust scholars, he refuses to offer a definitive explanation. Instead, he lays out with memorable clarity a series of tantalizing interpretations, preferring a ``poetry of doubt'' that allows us to grapple for ourselves with the question of evil. Profound and provocative. (Author tour) -- Copyright ©1998, Kirkus Associates, LP. All rights reserved.
Review
A "New York Times" Bestseller
"Brilliant...restlessly probing and deeply intelligent""Time"
"A remarkable journey by one of the most original journalists and writers of our time"David Remnick, author of "Lenin's Tomb"
"Fascinating...A provocative work of cultural history that is as compelling as it is thoughtful, as readable as it is smart.... Mr. Rosenbaum has made an important contribution to our understanding not just of Hitler, but of the cultural processes by which we try to come to terms with history as well.... He has written an exciting, lucid book informed by old-fashioned moral rigor and common sense."Michiko Kakutani, "New York Times"
"Glistens with insight and intelligence and shimmers with originality."Gabriel Schoenfeld, "Commentary"
"Cultural criticism served up as riveting narrative history...with words and ideas that surprise, amuse, and even elevate the reader."Marc Fisher, "Washington Post"
"A work of importance and fascination"George Steiner, "The Observer" (UK)
"Intriguing, thought provoking, and intelligent"Ian Kershaw, author of "Hitler: 1889-1936: Hubris," in "The Guardian" (UK)
"Financial Times"
""Explaining Hitler" [is] a work of almost uncanny percipience and stamina."
"
A "New York Times" Bestseller
"Time"
"Brilliant...restlessly probing and deeply intelligent"
David Remnick, author of "Lenin's Tomb"
"A remarkable journey by one of the most original journalists and writers of our time"
Michiko Kakutani, "New York Times"
"Fascinating...A provocative work of cultural history that is as compelling as it is thoughtful, as readable as it is smart.... Mr. Rosenbaum has made an important contribution to our understanding not just of Hitler, but of the cultural processes by which we try to come to terms with history as well.... He has written an exciting, lucid book informed by old-fashioned moral rigor and common sense."
Gabriel Schoenfeld, "Commentary"
"Glistens with insight and intelligence and shimmers with originality."
Marc Fisher, "Washington Post"
"Cultural criticism served up as riveting narrative history...with words and ideas that surprise, amuse, and even elevate the reader."
George Steiner, "The Observer" (UK)
"A work of importance and fascination"
Ian Kershaw, author of "Hitler: 1889-1936: Hubris," in "The Guardian" (UK)
"Intriguing, thought provoking, and intelligent"
"Financial Times"
""Explaining Hitler" [is] a work of almost uncanny percipience and stamina."
"New York Times," 1/8/16
Considered one of the definitive examinations of the Nazi dictator s mind. "
A "New York Times" Bestseller
"Brilliant...restlessly probing and deeply intelligent"--"Time"
"A remarkable journey by one of the most original journalists and writers of our time"--David Remnick, author of "Lenin's Tomb"
"Fascinating...A provocative work of cultural history that is as compelling as it is thoughtful, as readable as it is smart.... Mr. Rosenbaum has made an important contribution to our understanding not just of Hitler, but of the cultural processes by which we try to come to terms with history as well.... He has written an exciting, lucid book informed by old-fashioned moral rigor and common sense."--Michiko Kakutani, "New York Times"
"Glistens with insight and intelligence and shimmers with originality."--Gabriel Schoenfeld, "Commentary"
"Cultural criticism served up as riveting narrative history...with words and ideas that surprise, amuse, and even elevate the reader."--Marc Fisher, "Washington Post"
"A work of importance and fascination"--George Steiner, "The Observer" (UK)
"Intriguing, thought provoking, and intelligent"--Ian Kershaw, author of "Hitler: 1889-1936: Hubris", in "The Guardian" (UK)
About the Author
Ron Rosenbaum's books include The Shakespeare Wars, How the End Begins, and The Secret Parts of Fortune, a collection of his nonfiction writing which has appeared in Harper's, the New Yorker, and the New York Times Magazine, among other periodicals. He has also edited an anthology about contemporary anti-Semitism, Those Who Forget the Past.
From The Washington Post
"Cultural criticism served up as riveting narrative history...with words and ideas that surprise, amuse and even elevate the reader."
Excerpt. © Reprinted by permission. All rights reserved.
CHAPTER 1
The Mysterious Stranger, the Serving Girl, and the Family Romance of the Hitler Explainers
In which the author makes an expedition to the Hitler family "ancestral home" and meditates upon the romantic life of Maria Schicklgruber, as imagined by historical fantasists Iwas ready to give up and turn back. A surprise mid-autumn snowstorm had blown out of Russia and was blanketing Central Europe, making the relatively primitive back roads of this backwoods quarter of Austria increasingly impassable.
We were only about twenty miles short of our objective, but our rented Volkswagen was beginning to skid, once bringing us perilously close to the brink of one of the woody ravines that crisscrossed the otherwise featureless reaches of snow-covered farmland stretching north to the Czech border.
I'd timidly suggested to my Austrian researcher, Waltraud, who was at the wheel, that we ought to consider abandoning our quest for the day because of the risk. But she wanted to press on, declaring that, as a native of the mountainous Tyrol, she had experience navigating the far more treacherous mountain roads of the Alps.
Not entirely reassured, I nonetheless felt there was something appropriate about the blizzardy circumstances of this venture: The storm we were heading into was an autumnal version of the blitz of snow that had halted Hitler's panzer divisions just short of Moscow in the winter of 1941-the beginning of the end for him. The place we were fighting through the snow to find-a ghost town called Döllersheim-was the beginning of the beginning: the primal scene of the mysteries behind the Hitler family romance.
The disappearance, the apparently deliberate erasure, of Döllersheim is one of the most peculiar aspects of the deeply tangled Hitler-genealogy controversy. The tiny village was literally blasted off the map and out of existence sometime after Hitler annexed Austria. An effort-some partisans in the controversy contend-to erase all traces of certain irregular and disreputable Hitler family events that took place there. Irregularities that have long cast a shadow over accounts of Hitler's origins. Irregularities that had given rise to repeated pilgrimages to Döllersheim in the prewar years by journalists and other interested investigators, news of which invariably provoked Hitler into near-apoplectic rages.
"People must not know who I am," he was reported to have ranted when he learned of one of the early investigations into his family history. "They must not know where I come from."
And there are those who insist that after 1938 he made Döllersheim pay the price for being the site of such inquiries, made it disappear. Whatever the cause of the erasure, there can be little doubt of its effectiveness. That morning in Vienna, as the snow began gusting in from the east, I searched in vain for a map that still had the hamlet of Döllersheim on it, until I happened on a little shop belonging to a rare-book dealer who was able to dig up a musty 1896 German atlas of the world which still had the hamlet of Döllersheim on its map of Austria. While the map showed no roads, it did provide a means of triangulation: The dot on the map for Döllersheim was just north of a bend in the river Kamp and just east of another little dot on the map called Ottenstein.
Ottenstein: That name conjured up a peculiarly memorable phrase, "scion of the seigneurial house of Ottenstein." This Heathcliffian heroic epithet appears in a catalog of candidates-list of suspects, one might say-for the shadowy figure at the heart of the Hitler family romance: the man who fathered Hitler's father. The identity of the man who impregnated a forty-two-year-old unmarried serving woman named Maria Schicklgruber sometime in late 1836 was not disclosed on the baby's baptismal certificate filed in her parish church in Döllersheim when the child (christened Alois Schicklgruber) was born on June 7, 1837. That blank line on the baptismal certificate, in the space where the name of the father of the child should be, has become a kind of blank screen onto which journalists, intelligence agencies, historians, psychoanalysts, and other fantasists have projected a wild array of alternative candidates to the man named in the official Nazi genealogies as Hitler's paternal grandfather, Johann Georg Hiedler.
Hundreds and hundreds of pages in scores of books have been devoted to trying to divine the sexual choice behind that blank line, to read the mind of the woman who made the choice: Maria Schicklgruber. She was, in fact, the first of three generations of Hitler-related women whose unfathomable erotic liaisons cast a powerful spell over Hitler's life-and over his subsequent biographers. After Maria, there was Hitler's mother, Klara, and then his half-niece Geli Raubal. Three women-all, interestingly, serving girls-whose greatest service has been to the Hitler explainers.
The flavor of the speculation over Maria Schicklgruber's sexual choices is captured by the partial catalog of candidates for the role of Hitler's paternal grandfather offered by the impressionable German biographer of Hitler, Werner Maser.
"Various candidates have been suggested," Maser writes. In addition to the official nominee on the Nazi Party family tree for Hitler, Johann Georg Hiedler, and Maser's own candidate, Johann Georg's wealthier brother Johann Nepomuk Hiedler, there are "a 'Graz Jew' by the name of Frankenberger, a scion of the seigneurial house of Ottenstein, and even a Baron Rothschild of Vienna." Maser doesn't believe Adolf Hitler was a Frankenberger, an Ottenstein, or a Rothschild descendant (the latter astonishing suggestion seems to be traceable to the pre-Anschluss anti-Hitler Austrian secret police). But he has concocted an elaborate theory of rural sexual intrigue and greed over a legacy to bolster the candidacy of his man, Johann Nepomuk Hiedler.
One can argue with Maser's Brueghelian explanation of the Döllersheim ambiguities, but it's hard to deny his summary of the confused state of Hitler studies on the paternal-grandfather question: "If there is one fact on which at least some biographers are agreed, it is that Adolf's paternal grandfather was not the man officially regarded as such, namely the journeyman miller Johann Georg Hiedler." (A "fact" only "some" biographers agree upon is hardly a fact to rely upon.) The more judicious Alan Bullock says, "In all probability, we shall never know for certain who Adolf Hitler's grandfather, the father of Alois, really was. It has been suggested that he may have been a Jew, without definite proof one way or the other."
The closer we got to our destination, to Döllersheim, the more empty and remote from civilization the countryside began to look, the further back in time we seemed to be going. This part of Austria, the Waldviertel (the sector northwest of Vienna, between the Danube and the Czech border), and its scattered peasant-farmer inhabitants have remained relatively isolated from cosmopolitan civilization for centuries. With the heavy blanketing of snow shrouding the occasional ancient barn and farmhouse and obliterating almost all remaining visible traces of modernity, the lonely look and feel of the countryside could not have differed much from the way it looked some 156 years earlier. When someone-either a local-yokel miller or a mysterious stranger with "alien blood"-bedded down a middle-aged peasant woman named Maria Schicklgruber, leaving her pregnant with Hitler's father and leaving subsequent historians a legacy of doubt. Doubt that may have haunted Hitler as well as those who tried to explain him.
As we pulled into the courtyard of a three-century-old inn to ask for directions to Döllersheim, the remote snowbound setting and the nature of our search for Maria Schicklgruber's shadowy secret lover recalled to me the opening of Mark Twain's peculiar, posthumously published fable of evil, The Mysterious Stranger: "It was in 1590-winter. Austria was far away from the world, and asleep. . . . And our village was in the middle of that sleep. . . . It drowsed in peace in the deep privacy of a hilly and woodsy solitude . . . news from the world hardly ever came to disturb its dreams."
Of course, someone does then come to disturb the dreams of this insulated Austrian fastness in Twain's tale, "a mysterious stranger" who turns out to be Satan, although Twain's Satan is both more angelic and more diabolical than the conventional Prince of Darkness.
I was surprised when, after I returned home from Döllersheim and reread The Mysterious Stranger, to find in it the following passage from Twain's 1916 fable: "We had two priests [in the sleepy village]. One of them, Father Adolf, was a very zealous and strenuous priest. . . . [No one] was held in more solemn and awful respect. This was because he had absolutely no fear of the Devil. Father Adolf had actually met Satan face to face more than once."
It's remarkable how accurately Twain evoked the drowsing remoteness of this countryside, the sense of the sinister potential in somber, muffled silence. The little inn we'd stopped at was built sometime around 1600, one of the men huddled in front of the fireplace in the dining room told us. And aside from a poster on the wall announcing a "Disco Abend" next Saturday night at the local parish hall, it didn't look like much had changed in the centuries since. We ordered some wursts and asked the locals if they could help us find Döllersheim. It was they who gave us our first intimation of the nature of the verfallen world we were heading into.
The verfallen world, the ruined wasteland that was once Hitler's "ancestral homeland": It is the ur-source of Hitler's strangeness, the original locus of his alienness, his foreignness, an uncertainty of origins that was more than geographical. Throughout his life, wherever he we...
