Five introductory remarks:
If the leaders of the Muslim states planned to quit their silence on this imposture and if, in so doing, they put a challenge to the Jewish and Zionist lobby, they would obviously need first a) to assess the adversary correctly, then b) to decide on an appropriate strategy and, finally, c) to determine the exact area on which to concentrate their attacks. To discuss these three points, I shall divide my talk into three parts.
In a first part, in order to avoid any mistakes as to the opponents' identity and to ensure that they are correctly sized up, I shall expound on what are, in my view, the seeming weak points of the Jews and Zionists, then on their true weak points. In a second part, concerning the strategy to adopt, I shall sum up certain conclusions that I reached, in November 2000, during my visit to Teheran, in the company of representatives of the Center of Strategic Studies of the Islamic Republic of Iran. Finally, in a third part, I shall designate the precise target to hit: “the magical Nazi gas chamber” (as Louis-Ferdinand Céline put it).
A deceitful adversary may display fears that he does not really feel. He may expose to the view of all certain weak points which in fact are not such and try to hide what it is that causes him real disquiet. In so doing he will be attacked where it does not bother him in the least, and be spared an attack that would truly do him harm. Here, the adversary is almost indifferently Jewish or Zionist. The Jews are undeniably diverse ("Two Jews, three synagogues,” says the Yiddish proverb) and, politically speaking, they have never formed a single bloc, not even against Hitler; but, without Jews, there is no Zionism ("Zionism is to the Jew what the hammer is to the carpenter,” as Ahmed Rami thinks) and, except for some rare instances, the Jew will feel solidarity with the Zionist and the Zionist with the Jew if both notice that their common “Holocaust” myth is in peril; this is why the distinction that usually deserves to be made between the two hardly belongs here.
a) The adversary's false fears and seeming weak points:
b) The adversary's true fears and actual weak points:
The alleged Hitlerite gas chambers and the alleged genocide of the Jews form one and the same historical lie, which has permitted a gigantic political and financial swindle the main beneficiaries of which are the state of Israel and international Zionism and whose main victims are the German people — but not their leaders — and the Palestinian people in their entirety.
Let us learn to take aim. Let us not scatter our efforts. Let us apply ourselves to setting our attention on the center of the adversary's operation. The center of the huge edifice forming the religion of the “Holocaust” is none other than the Auschwitz lie. And the heart of the Auschwitz lie is, in turn, the prodigious “gas chamber.” That is where we must aim. Placards waved by Palestinian or other Arab demonstrators bearing the words “The 'Holocaust' of the Jews is a lie,” or “The six million are a lie,” would of course worry the “extor-Zionists,” but those formulations are still too vague; they are less vivid, less precise, and less striking than “The gas chambers are a lie.”
No one is able to show us, at Auschwitz or anywhere else, even one of these chemical slaughterhouses. No one is capable of describing to us their exact appearance and workings. Neither a trace nor a hint of their existence is to be found. Not one document, not one study, not one drawing. Nothing. Nothing but some occasional, pitiful “evidence,” which vanishes, like a mirage, as soon as one draws near, and which the Jewish historians themselves, in recent years, have finally been obliged to repudiate. Sometimes, as at Auschwitz, tourists are shown around an alleged “reconstituted” gas chamber, but the historians, and the Auschwitz museum authorities too, know quite well that, in the words of the French anti-revisionist historian Eric Conan, “Everything in it is false” ("Auschwitz : la mémoire du mal,” L'Express, January 19-25, 1995, p. 68).
Still, the Jews are lucky. They are believed on their word. Almost nobody asks to see the technological prodigy that a Nazi gas chamber would have been, a veritable large-scale chemical slaughterhouse. Imagine that someone has told you about an airplane capable of transporting two or three thousand passengers from Paris to New York in one half hour (according to the exterminationist vulgate, in a single alleged gas chamber at Auschwitz, a batch of two or three thousand Jews could be killed in half an hour). Would you not, in order to begin to believe it, demand to see at least an image of something that would constitute a technological leap forward such as science has never known? Are we not in an age of exact sciences and of the audio-visual? Why this sudden shyness when it comes to our gas chamber?
The peddlers have an easy game. They show you the equivalent of either your garage or your shower and tell you: “Here is the place where the Germans gassed the Jews in groups of a hundred or a thousand.” And you believe it. You are shown human hair like that which you could see at a barber's or a wig maker's and told, without the least proof, that it is the hair of gassing victims. You are offered shoes and they are labeled “shoes of gassing victims.” You are presented with photographs of dead bodies and you believe that you see victims of gassing. You are made to shudder at the sight of crematory ovens which are in fact perfectly unexceptional. There exists a very simple means by which to show that we are being fooled about the prodigious yields of German crematory ovens in the 1940s: it is simply to compare them to the present-day yield of the most modern crematoria.
I also know an irrefutable way to prove that the alleged gas chambers for the killing of Jews with hydrogen cyanide gas could not have existed: it entails visiting today, as I myself did in 1979, the execution gas chamber of an American penitentiary, or otherwise acquainting oneself with the highly complex nature of the gas chamber, its very complicated structure, and the quite draconian procedure of an execution by gassing, in the 1940s or '50s, in the prisons of Carson City, Nevada; Baltimore, Maryland; or Parchman, Mississippi; to be precise, those executions were and still are carried out with hydrogen cyanide gas. They are so dreadfully dangerous for the executioners that the putting to death of one individual requires drastic precautions and a most complex technology (quite aside from the recently achieved sophistication due either to technological progress or to a multitude of safety measures).
On the alleged Nazi gas chambers, let us listen to … Céline! I hold Louis-Ferdinand Céline (1894-1961) to be the loftiest genius of French literature in the twentieth century. His force, his finesse, his clear-sightedness were incomparable. His life, unhappily, was largely one of hardship. From the day in 1937 when he began to display the fear of seeing a new world war flare up, he brought on his own doom. Seriously wounded during the First World War, he feared a new butchery with all his body and soul. France's Jews, for their part, did not see things that way. Most of their leaders clamored for a crusade against Hitler. Céline then condemned their feverish desire to punish Germany, their frantic warmongering. He foresaw the catastrophe, and later, when Great Britain and France had taken it upon themselves to go to war with Germany, he could only remark in what “fine bed-sheets” France was lying. In 1944, he narrowly escaped the summary justice then being administered, in particular, by Jews and Communists. He fled to Germany in its agony of the final months of the war, then to Denmark, where for nearly a year and a half he was imprisoned in the worst conditions. When he eventually returned to France, it was to live the life of an outcast. France is a particularly cruel land for its great writers. It is still the case today, sixty years after their respective publication in 1937, 1938, and 1941, that three of his works, masterly satires detested by the Jews, remain prohibited de facto. No law, in principle, prevents their republication, but everyone knows that the Jewish organizations would go on the warpath should Céline's widow, still living, authorize their appearance. Such is the unwritten law of the modern Talmud.
Other examples of this Jewish privilege are well known. Thus, to cite the case of an academic guilty of having once written a revisionist sentence, Bernard Notin has, since 1990, been prohibited from lecturing at his faculty at the University of Lyon. No law has been passed, no judicial or administrative decision has been issued, that would render this prohibition official. Today, at the same university, it is the turn of Professor Jean-Paul Allard to be branded with the mark of Cain for having presided, more than fifteen years ago, during the oral examination of a revisionist doctoral candidate. A great hue and cry has been mounted against Allard.
Formerly, if one remarked to the Jews that they tracked down the revisionists like wild animals, they would protest, boldly denying anything of the sort. But times have changed. The Jews no longer conceal this practice of theirs, and proudly assert responsibility for such violent actions. On March 1, 2001, the weekly Actualité Juive headed one of its articles: “La chasse à Jean-Paul Allard est ouverte” ("The Hunt for Jean-Paul Allard Is On"). The contents of the piece amounted to an incitement to kill. The Jewish organizations cynically intend to make themselves feared, and it is correct to say, today more than ever, “metus regnat Judaeorum” (fear of the Jews reigns). In Allard's case they seem to be reaching their goal: just recently, this professor, exhausted by the chase, has been hospitalized for a stroke and has lost his capacity for normal speech. Lately the Jews and their friends have also succeeded in attempts to have the revisionist Serge Thion, sociologist and historian of merit, removed from his post at the Centre National de la Recherche Scientifique (CNRS), and this by means of a procedure so openly arbitrary that the most arrogant of employers would not use it against his humblest employee, lest he have to pay heavy damages. I shall say nothing of the suffering endured by the revisionists who have fought openly, in their own name, the most admirable of them being, for his intelligence and his heart, in my view, the German Ernst Zündel. For forty years a resident of Canada, he has waged a titanic struggle against the international “Holocaust” lobby, aiming in particular to obtain justice for his maligned homeland. Without him revisionism would have continued to live in semidarkness. But one cannot swim up the Niagara Falls, and, in the face of an almighty coalition of political, financial, and judicial forces, Zündel has recently been obliged, in spite of several brilliant victories, to leave Canada. In his new exile, he continues, with the aid of his German-American wife, Ingrid Rimland, to fight for a just cause.
If, towards the end of this talk, I have called to mind the lofty figure of the author of Journey to the End of Night, it is because Céline, by one of his customary strokes of genius, had already suspected, just five years after the war, that the alleged physical extermination of the Jews might be but a fable, a work of trickery. It must be said that from 1945 on, floods of Jews from Central Europe, who were thought to have been exterminated, headed for France, when they had not headed for other Western countries or for Palestine; in France, they had just reinforced a Jewish community of which four fifths were spared the wartime deportation measures. In November 1950, upon a reading of Paul Rassinier's first sizeable work, Le Mensonge d'Ulysse, Céline wrote to his friend Albert Paraz:
Rassinier is certainly an honest man […]. His book, admirable, is going to cause quite a stir — after all, it tends to cast doubt on the magical gas chamber! no small matter! A whole world of hatreds is going to be compelled to yelp at the Iconoclast! It was everything, the gas chamber! It permitted everything!
As for us, we can only admire this lucid and scintillating vision of things, this foresight.
Yes, the gas chamber really is “magical.” As I have often remarked, no one, in the end, has proved capable of showing or even of drawing one in reply to my challenge, “Show me or draw me a Nazi gas chamber!” No one has been able to explain its operation to us. No one has been able to tell us how, at Auschwitz, the Germans could pour pellets of Zyklon B, a powerful hydrogen cyanide-based insecticide, into alleged holes made in the roof of the “gas chamber,” for this alleged gas chamber (in reality, a cold storage room for corpses awaiting cremation) has, as a careful look at the ruins shows, never possessed even a single such orifice, a fact that has permitted me to state the four-word conclusion “No holes, no 'Holocaust'!” No one has been able to reveal to us the mystery, implied by the standard version, of how the Sonderkommando, the squads of Jews under the orders of the Germans, could enter that great gas chamber with impunity so soon after the alleged mass killings, to remove energetically, day after day, the thousands of corpses lying in tangled heaps.
Hydrogen cyanide gas is difficult to remove by ventilation, which is a time-consuming process; it penetrates and lingers within plaster, brick, concrete, wood, paint, and, above all, the skin and the mucus of humans; thus one could not enter, move about, and do such work in what would have been an ocean of deadly poison, handling corpses which, infused with that poison, would poison whoever touched them. It is, furthermore, well known to specialists in the field of disinfection (or disinfestation) that it is essential, in such an atmosphere, to avoid physical effort for, if such effort is made, the breathing quickens and the gas mask filter will then allow the poison to pass through, killing the wearer. Finally, no one has been able to instruct us as to how those amazing Jews of the Sonderkommando, ever dragging out the corpses of their co-religionists, could perform such exploits while eating and smoking (in one version of the “confession” ascribed to Rudolf Höss, the best known of the successive Auschwitz commandants); for, if one understands correctly, they did not even wear gas masks, and smoked amidst the noxious fumes of an explosive gas.
Like the imaginary flower dreamt of by the French symbolist poet Stéphane Mallarmé (1842-1898), who wrote of “the one missing from every bouquet,” the Nazi gas chamber, capable of astounding work, is “missing from all reality.” It remains truly magical, but of a sinister and nauseating magic; it is nothing other than a nightmare that dwells in Jewish brains, while, for their part, the high priests of the “Holocaust” work to make this gruesome illusion haunt the world for eternity, and to hold humankind in a state of near-hypnosis: their livelihood depends on it.
Céline is right again to add, on the subject of the magical gas chamber, that it is “no small matter!” In reality, as he says further on, it is everything and it permits everything. Without it, the “Holocaust” edifice would collapse totally. Pierre Vidal-Naquet, sorry herald of the anti-revisionist struggle, has himself acknowledged as much. Noting that some of his friends, grown weary of the struggle, were decidedly tempted to discard the cumbersome gas chambers without further ado, he beseeched them not to, and voiced this cry of alarm: “I beg your pardon: that would be to surrender in open country” ("Le Secret partagé,” Le Nouvel Observateur, September 21, 1984, p. 80). The Nazi gas chamber is said to be the only tangible (but in fact impossible to find) evidence of a physical extermination (that never took place) and that is, moreover, brazenly described to us as having been concerted, planned, and of a monstrously industrial nature, with production yields worthy of the name “death factories.”
Céline, finally, is right to conclude “A whole world of hatreds is going to be compelled to yelp at the Iconoclast!” For my part, I should add, more than half a century after that prognosis, or prophecy, that the yelps, increasingly deafening, have not ceased for an instant against those iconoclasts who are the revisionists. In today's France, the latter are labeled with the barbarous term “négationnistes,” whereas they negate or deny nothing. On the contrary, at the end of their research, they affirm that a gigantic historical imposture holds sway.
The revisionists haunt the days and nights of the upholders of Jewish law, and of those who Céline — again — called “the martyrs' trust.” To revisionists who seek to defend themselves against it, the trust shows no mercy. It drives some to suicide, causes physical injury and disfigurement, it kills, or forces others into exile. It sets fire to houses and burns books. It has the police, the judges, the prison authorities do its bidding. It applies pressure, it extorts and steals. It sets the dogs of the press on us, it throws us out of our jobs, it heaps insults upon us. On our side, not one among us has ever, to my knowledge, struck one of these perpetual law enforcers. On April 25, 1995, in Munich, a German revisionist killed himself, burning himself alive. He meant this act to be a protest against “the Niagara of lies” showered upon his people. In his suicide letter, he stated his hope that the flames which consumed his body would burn as a beacon for the generations to come. The German police proceeded to arrest the persons who soon afterwards came to leave a bouquet at the spot where Reinhold Elstner had immolated himself. On May 13, 2000, the German political science professor Werner Pfeiffenberger, 58, ended his own life after having long endured a legal persecution launched against him by a Jewish journalist in Vienna, one Karl Pfeifer, who had detected a whiff of revisionism (called, of course, neo-Nazism) in the academic's writings.
The revisionists live a life of hardship, and the Palestinians are living a tragedy. In particular, many Palestinian children are destined for a sorrowful fate. Their Israeli killers are, on a modest scale, the worthy successors of the American air force, the military corps which, in all of a cruel human history, has contributed to killing, mutilating, disfiguring, or starving more children than any other, first in Germany and elsewhere in Europe, then in Japan, in Vietnam and in much of the rest of Asia, then in the Near and Middle East and in many other places in the world, whenever the American soldier receives from his superiors the order to hunt down a new “Hitler” and to prevent a new “genocide.”
May the leaders of the Muslim states hear the Palestinians' and the revisionists' appeals! Our ordeals are similar and our Intifadas identical.
May those leaders finally end their silence on the biggest imposture of modern times: that of the “Holocaust"!
May they, especially, denounce the lie of the alleged Nazi gas chambers! After all, not one of the leaders on the winning side of the Second World War, despite their hatred of Hitler's Germany, stooped so low as to claim that such gas chambers had existed. During that war, in their speeches, as afterwards in their memoirs, not once did Churchill, or de Gaulle, or Eisenhower mention this diabolical horror which they surely saw propaganda agencies tirelessly peddling during the war. A quarter of a century ago, in a masterly book, the American professor Arthur Robert Butz called the grand imposture “the Hoax of the Twentieth Century.” That century is over; now its hoax must vanish into the rubbish bins of history.
The tragedy of the Palestinians demands it, the ordeal of the revisionists makes it essential, and the cause of humanity as a whole makes it our historical, political, and moral duty: the Grand Imposture must be condemned. It is a fomenter of hatred and war. It is in everyone's interest that the leaders of the Muslim states end their silence on the imposture of the “Holocaust.”
-- March 22, 2001
Robert Faurisson is Europe's foremost Holocaust revisionist scholar. Born in 1929, educated at the Sorbonne, Professor Faurisson taught at the University of Lyon from 1974 until 1990. Specializing in close textual analysis, Faurisson won widespread acclaim for his studies of poems by Rimbaud and Lautréamont. After years of private research and study, Faurisson revealed his skepticism of the “Holocaust” gas chambers in articles published in 1978 and 1979 in the French daily Le Monde. He has written numerous articles on all aspects of the “Holocaust,” many of which have appeared in this journal. A four-volume collection of many of his revisionist writings, Écrits Révisionnistes (1974-1998), was published in 1999. This article is slightly adapted from Dr. Faurisson's lecture for delivery to the projected March 2001 Beirut conference on revisionism and Zionism, which was cancelled by the Lebanese government under Jewish pressure.
|Title:||It's time the Arab leaders ended their silence on the 'Holocaust' imposture|
|Source:||The Journal for Historical Review|
|Issue:||Volume 20 number 3|
|Attribution:||"Reprinted from The Journal of Historical Review, PO Box 2739, Newport Beach, CA 92659, USA.”|
|Please send a copy of all reprints to the Editor.|