The Rise and Fall of the Third Reich: A History of Nazi Germany

by William L. Shirer

have often a bitter sorrow at the thought of the German people, which is so estimable in the individual and so wretched in the generality… —Goethe Hitler was the fate of Germany and this fate could not be stayed. —Field Marshal Walther von Brauchitsch, Commander in Chief of the German Army, 1938–41 A thousand years will pass and the guilt of Germany will not be erased. —Hans Frank, Governor General of Poland, before he was hanged at Nuremberg Those who do not remember the past are condemned to relive it. —Santayana

In our new age of terrifying, lethal gadgets, which supplanted so swiftly the old one, the first great aggressive war, if it should come, will be launched by suicidal little madmen pressing an electronic button. Such a war will not last long and none will ever follow it. There will be no conquerors and no conquests, but only the charred bones of the dead on an uninhabited planet.

On Sunday, January 29, a hundred thousand workers crowded into the Lustgarten in the center of Berlin to demonstrate their opposition to making Hitler Chancellor.

The man with the Charlie Chaplin mustache, who had been a down-and-out tramp in Vienna in his youth, an unknown soldier of World War I, a derelict in Munich in the first grim postwar days, the somewhat comical leader of the Beer Hall Putsch, this spellbinder who was not even German but Austrian, and who was only forty-three years old, had just been administered the oath as Chancellor of the German Reich.

The Third Reich which was born on January 30, 1933, Hitler boasted, would endure for a thousand years,9 and in Nazi parlance it was often referred to as the “Thousand-Year Reich.”

Set along the blue Danube beneath the wooded hills of the Wienerwald, which were studded with yellow-green vineyards, it was a place of natural beauty that captivated the visitor and made the Viennese believe that Providence had been especially kind to them. Music filled the air, the towering music of gifted native sons, the greatest Europe had known, Haydn, Mozart, Beethoven and Schubert, and, in the last Indian-summer years, the gay, haunting waltzes of Vienna’s own beloved Johann Strauss.

To a people so blessed and so imprinted with the baroque style of living, life itself was something of a dream and the good folk of the city passed the pleasant days and nights of their lives waltzing and wining, in light talk in the congenial coffeehouses, listening to music and viewing the make-believe of theater and opera and operetta, in flirting and making love, abandoning a large part of their lives to pleasure and to dreams.

There was a seamy side, of course. This city, like all others, had its poor: ill-fed, ill-clothed and living in hovels. But as the greatest industrial center in Central Europe as well as the capital of the empire, Vienna was prosperous, and this prosperity spread among the people and sifted down. The great mass of the lower middle class controlled the city politically; labor was organizing not only trade unions but a powerful political party of its own, the Social Democrats.

There was a ferment in the life of the city, now grown to a population of two million. Democracy was forcing out the ancient autocracy of the Hapsburgs, education and culture were opening up to the masses so that by the time Hitler came to Vienna in 1909 there was opportunity for a penniless young man either to get a higher education or to earn a fairly decent living and, as one of a million wage earners, to live under the civilizing spell which the capital cast over its inhabitants. Was not his only friend, Kubizek, as poor and as obscure as himself, already making a name for himself in the Academy of Music?

But the young Adolf did not pursue his ambition to enter the School of Architecture. It was still open for him despite his lack of a high-school diploma—young men who showed “special talent” were admitted without such a certificate—but so far as is known he made no application. Nor was he interested in learning a trade or in taking any kind of regular employment. Instead he preferred to putter about at odd jobs: shoveling snow, beating carpets, carrying bags outside the West Railroad Station, occasionally for a few days working as a building laborer. In November 1909, less than a year after he arrived in Vienna to “forestall fate,” he was forced to abandon a furnished room in the Simon Denk Gasse, and for the next four years he lived in flophouses or in the almos...

No wonder that nearly two decades later he could write: To me Vienna, the city which to so many is the epitome of innocent pleasure, a festive playground for merrymakers, represents, I am sorry to say, merely the living memory of the saddest period of my life. Even today this city can arouse in me nothing but dismal thoughts. For me the name of this Phaeacial city represents five years of hardship and misery. Five years in which I was forced to earn a living, first as a day laborer, then as a small painter; a truly meager living which never sufficed to appease even my daily hunger.38 Always, he says of these times, there was h...

At that time I read enormously and thoroughly. All the free time my work left me was employed in my studies. In this way I forged in a few years’ time the foundations of a knowledge from which I still draw nourishment today.44 In Mein Kampf Hitler discourses at length on the art of reading.

By “reading,” to be sure, I mean perhaps something different than the average member of our so-called “intelligentsia.” I know people who “read” enormously… yet whom I would not describe as “well-read.” True, they possess a mass of “knowledge,” but their brain is unable to organize and register the material they have taken in… On the other hand, a man who possesses the art of correct reading will… instinctively and immediately perceive everything which in his opinion is worth permanently remembering, either because it is suited to his purpose or generally worth knowing… The art of reading, as of learning, is this:… to retain the essential, to forget the nonessential.*… Only this kind of reading has meaning and purpose… Viewed in this light, my Vienna period was especially fertile and valuable.45

I understood the infamous spiritual terror which this movement exerts, particularly on the bourgeoisie, which is neither morally nor mentally equal to such attacks; at a given sign it unleashes a veritable barrage of lies and slanders against whatever adversary seems most dangerous, until the nerves of the attacked persons break down… This is a tactic based on precise calculation of all human weaknesses, and its result will lead to success with almost mathematical certainty… I achieved an equal understanding of the importance of physical terror toward the individual and the masses… For while in the ranks of their supporters the victory achieved seems a triumph of the justice of their own cause, the defeated adversary in most cases despairs of the success of any further resistance.49

The power which has always started the greatest religious and political avalanches in history rolling has from time immemorial been the magic power of the spoken word, and that alone. The broad masses of the people can be moved only by the power of speech. All great movements are popular movements, volcanic eruptions of human passions and emotional sentiments, stirred either by the cruel Goddess of Distress or by the firebrand of the word hurled among the masses; they are not the lemonade-like outpourings of the literary aesthetes and drawing-room heroes.55

And finally in Hitler’s Vienna experience there were the Jews. In Linz, he says, there had been few Jews. “At home I do not remember having heard the word during my father’s lifetime.” At high school there was a Jewish boy—“but we didn’t give the matter any thought… I even took them [the Jews] for Germans.”56 According to Hitler’s boyhood friend, this is not the truth. “When I first met Adolf Hitler,” says August Kubizek, recalling their days together in Linz, “his anti-Semitism was already pronounced… Hitler was already a confirmed anti-Semite when he went to Vienna.

And although his experiences in Vienna might have deepened this feeling, they certainly did not give birth to it.”57 “Then,” says Hitler, “I came to Vienna.” Preoccupied by the abundance of my impressions… oppressed by the hardship of my own lot, I gained at first no insight into the inner stratification of the people in this gigantic city. Notwithstanding that Vienna in those days counted nearly two hundred thousand Jews among its two million inhabitants, I did not see them… The Jew was still characterized for me by nothing but his religion, and therefore on grounds of human tolerance I maintained my rejection of religious attacks in this case as in others. Consequently the tone of the Viennese anti-Semitic press seemed to me unworthy of the cultural tradition of a great nation.58

One day, Hitler recounts, he went strolling through the Inner City. “I suddenly encountered an apparition in a black caftan and black side-locks. Is this a Jew? was my first thought. For, to be sure, they had not looked like that in Linz. I observed the man furtively and cautiously, but the longer I stared at this foreign face, scrutinizing feature for feature, the more my first question assumed a new form: Is this a German?”59 Hitler’s answer may be readily guessed. He claims, though, that before answering he decided “to try to relieve my doubts by books.” He buried himself in anti-Semitic literature, which had a large sale in Vienna at the time. Then he took to the streets to observe the “phenomenon” more closely. “Wherever I went,” he says, “I began to see Jews, and the more I saw, the more sharply they became distinguished in my eyes from the rest of humanity… Later I often grew sick to the stomach from the smell of these caftan-wearers.”60

Next, he says, he discovered the “moral stain on this ‘chosen people’… Was there any form of filth or profligacy, particularly in cultural life, without at least one Jew involved in it? If you cut even cautiously into such an abscess, you found, like a maggot in a rotting body, often dazzled by the sudden light—a kike!” The Jews were largely responsible, he says he found, for prostitution and the white-slave traffic. “When for the first time,” he relates, “I recognized the Jew as the cold-hearted, shameless and calculating director of this revolting vice traffic in the scum of the big city, a cold shudder ran down my back.”61 There is a great deal of morbid sexuality in Hitler’s ravings about the Jews. This was characteristic of Vienna’s anti-Semitic press of the time, as it later was to be of the obscene Nuremberg weekly Der Stuermer, published by one of Hitler’s favorite cronies, Julius Streicher, Nazi boss of Franconia, a noted pervert and one of the most unsavory characters in the Third Reich.

During the war he was wounded twice, the first time on October 7, 1916, in the Battle of the Somme, when he was hit in the leg. After hospitalization in Germany he returned to the List Regiment—it was named after its original commander—in March 1917 and, now promoted to corporal, fought in the Battle of Arras and the third Battle of Ypres during that summer. His regiment was in the thick of the fighting during the last all-out German offensive in the spring and summer of 1918. On the night of October 13 he was caught in a heavy British gas attack on a hill south of Werwick during the last Battle of Ypres. “I stumbled back with burning eyes,” he relates, “taking with me my last report of the war. A few hours later, my eyes had turned into glowing coals; it had grown dark around me.”2

He was twice decorated for bravery. In December 1914 he was awarded the Iron Cross, Second Class, and in August 1918 he received the Iron Cross, First Class, which was rarely given to a common soldier in the old Imperial Army.

The German Army, contrary to its traditions, was now deep in politics, especially in Bavaria, where at last it had established a government to its liking. To further its conservative views it gave the soldiers courses of “political instruction,” in one of which Adolf Hitler was an attentive pupil. One day, according to his own story, he intervened during a lecture in which someone had said a good word for the Jews. His anti-Semitic harangue apparently so pleased his superior officers that he was soon posted to a Munich regiment as an educational officer, a Bildungsoffizier, whose main task was to combat dangerous ideas—pacifism, socialism, democracy; such was the Army’s conception of its role in the democratic Republic it had sworn to serve.

This was an important break for Hitler, the first recognition he had won in the field of politics he was now trying to enter. Above all, it gave him a chance to try out his oratorical abilities—the first prerequisite, as he had always maintained, of a successful politician. “All at once,” he says, “I was offered an opportunity of speaking before a larger audience; and the thing that I had always presumed from pure feeling without knowing it was now corroborated: I could ‘speak.’” The discovery pleased him greatly even if it came as no great surprise. He had been afraid that his voice might have been permanently weakened by the gassing he had suffered at the front. Now he found it had recovered sufficiently to enable him to make himself heard “at least in every corner of the small squad rooms.”8 This was the beginning of a talent that was to make him easily the most effective orator in Germany, with a magic power, after he took to radio, to sway millions by his voice.

Captain Ernst Roehm, on the staff of the Army’s District Command VII in Munich, had joined the party before Hitler. He was a stocky, bull-necked, piggish-eyed, scar-faced professional soldier—the upper part of his nose had been shot away in 1914—with a flair for politics and a natural ability as an organizer. Like Hitler he was possessed of a burning hatred for the democratic Republic and the “November criminals” he held responsible for it. His aim was to re-create a strong nationalist Germany and he believed with Hitler that this could be done only by a party based on the lower classes, from which he himself, unlike most Regular Army officers, had come. A tough, ruthless, driving man—albeit, like so many of the early Nazis, a homosexual—he helped to organize the first Nazi strong-arm squads which grew into the S.A., the army of storm troopers which he commanded until his execution by Hitler in 1934.

German memories did not appear to stretch back as far as one year, to March 3, 1918, when the then victorious German Supreme Command had imposed on a defeated Russia at Brest Litovsk a peace treaty which to a British historian, writing two decades after the passions of war had cooled, was a “humiliation without precedent or equal in modern history.”2 It deprived Russia of a territory nearly as large as Austria-Hungary and Turkey combined, with 56,000,000 inhabitants, or 32 per cent of her whole population; a third of her railway mileage, 73 per cent of her total iron ore, 89 per cent of her total coal production; and more than 5,000 factories and industrial plants. Moreover, Russia was obliged to pay Germany an indemnity of six billion marks.

But what hurt most was that Versailles virtually disarmed Germany* and thus, for the time being anyway, barred the way to German hegemony in Europe. And yet the hated Treaty of Versailles, unlike that which Germany had imposed on Russia, left the Reich geographically and economically largely intact and preserved her political unity and her potential strength as a great nation.

The strangulation of Germany’s economy hastened the final plunge of the mark. On the occupation of the Ruhr in January 1923, it fell to 18,000 to the dollar; by July 1 it had dropped to 160,000; by August 1 to a million. By November, when Hitler thought his hour had struck, it took four billion marks to buy a dollar, and thereafter the figures became trillions. German currency had become utterly worthless. Purchasing power of salaries and wages was reduced to zero. The life savings of the middle classes and the working classes were wiped out. But something even more important was destroyed: the faith of the people in the economic structure of German society. What good were the standards and practices of such a society, which encouraged savings and investment and solemnly promised a safe return from them and then defaulted? Was this not a fraud upon the people?

Mein Kampf is studded with such pronouncements: “In the end only the urge for self-preservation can conquer… Mankind has grown great in eternal struggle, and only in eternal peace does it perish…. Nature… puts living creatures on this globe and watches the free play of forces. She then confers the master’s right on her favorite child, the strongest in courage and industry… The stronger must dominate and not blend with the weaker, thus sacrificing his own greatness. Only the born weakling can view this as cruel…” For Hitler the preservation of culture “is bound up with the rigid law of necessity and the right to victory of the best and strongest in the world. Those who want to live, let them fight, and those who do not want to fight, in this world of eternal struggle, do not deserve to live. Even if this were hard—that is how it is!”12

But aside from history, where did Hitler get his ideas? Though his opponents inside and outside Germany were too busy, or too stupid, to take much notice of it until it was too late, he had somehow absorbed, as had so many Germans, a weird mixture of the irresponsible, megalomaniacal ideas which erupted from German thinkers during the nineteenth century.

Hitler, who often got them at second hand through such a muddled pseudo philosopher as Alfred Rosenberg or through his drunken poet friend Dietrich Eckart, embraced them with all the feverish enthusiasm of a neophyte. What was worse, he resolved to put them into practice if the opportunity should ever arise. We have seen what they were as they thrashed about in Hitler’s mind: the glorification of war and conquest and the absolute power of the authoritarian state; the belief in the Aryans, or Germans, as the master race, and the hatred of Jews and Slavs; the contempt for democracy and humanism. They are not original with Hitler—though the means of applying them later proved to be.

They emanate from that odd assortment of erudite but unbalanced philosophers, historians and teachers who captured the German mind during the century before Hitler with consequences so disastrous, as it turned out, no...

There had been among the Germans, to be sure, some of the most elevated minds and spirits of the Western world—Leibnitz, Kant, Herder, Humboldt, Lessing, Goethe, Schiller, Bach and Beethoven—and they had made unique contributions to the civilization of the West. But the German culture which became dominant in the nineteenth century and which coincided with the rise of Prussian Germany, continuing from Bismarck through Hitler, rests primarily on Fichte and Hegel, to begin with, and then on Treitschke, Nietzsche, Richard Wagner, and a host of lesser lights not the least of whom, strangely enough, were ...

In 1807, following Prussia’s humiliating defeat by Napoleon at Jena, Johann Gottlieb Fichte began his famous “Addresses to the German Nation” from the podium of the University of Berlin, where he held the chair of philosophy. They stirred and rallied a divided, defeated people and their resounding echoes could still be heard in the Third Reich. Fichte’s teaching was heady wine for a frustrated folk. To him the Latins, especially the French, and the Jews are the decadent races. Only the Germans possess the possibility of regeneration. Their language is the purest, the most original. Under them a new era in history would blossom. It would reflect the order of the cosmos. I...

On Fichte’s death in 1814, he was succeeded by Georg Wilhelm Friedrich Hegel at the University of Berlin. This is the subtle and penetrating mind whose dialectics inspired Marx and Lenin and thus contributed to the founding of Communism and whose ringing glorification of the State as supreme in human life paved the way for the Second and Third Reichs of Bismarck and Hitler. To Hegel the State is all, or almost all. Among other things, he says, it is the highest revelation of the “world spirit”; it is the “moral universe”; it is “the actuality of the ethical idea… ethical mind… knowing and thinking itself”; the State “has...

And the happiness of the individual on earth? Hegel replies that “world history is no empire of happiness. The periods of happiness,” he declares, “are the empty pages of history because they are the periods of agreement, without conflict.” War is the great purifier. In Hegel’s view, it makes for “the ethical health of peoples corrupted by a long peace, as the blowing...

No traditional conception of morals and ethics must disturb either the supreme State or the “heroes” who lead it. “World history occupies a higher ground… Moral claims which are irrelevant must not be brought into collision with world-historical deeds and their accomplishments. The litany of private virtues—modesty, humility, philanthropy and forbearance—must not be raised against them… So mighty a form [the State] must trample down many an innocent flower—crush to pieces many an object in its path.” Hegel foresees such a State for Germany w...

one reads Hegel one realizes how much inspiration Hitler, like Marx, drew from him, even if it was at second hand. Above all else, Hegel in his theory of “heroes,” those great agents who are fated by a mysterious Providence to carry out “the will of the world spirit,” seems to have inspired Hitler, as we ...

Nietzsche, like Goethe, held no high opinion of the German people,* and in other ways, too, the outpourings of this megalomaniacal genius differ from those of the chauvinistic German thinkers of the nineteenth century. Indeed, he regarded most German philosophers, including Fichte and Hegel, as “unconscious swindlers.” He poked fun at the “Tartuffery of old Kant.” The Germans, he wrote in Ecce Homo, “have no conception how vile they are,” and he came to the conclusion that “wheresoever Germany penetrated, she ruins culture.” He thought that Christians, as much as Jews, were responsible for the “slave morality” prevalent in the world; he was never an anti-Semite. He was sometimes fearful of Prussia’s future, and in his last years, before insanity closed down his mind, he even toyed with the idea of European union and world government.

Yet I think no one who lived in the Third Reich could have failed to be impressed by Nietzsche’s influence on it. His books might be full, as Santayana said, of “genial imbecility” and “boyish blasphemies.” Yet Nazi scribblers never tired of extolling him. Hitler often visited the Nietzsche museum in Weimar and publicized his veneration for the philosopher by posing for photographs of himself staring in rapture at the bust of the great man. There was some ground for this appropriation of Nietzsche as one of the originators of the Nazi Weltanschauung. Had not the philosopher thundered against democracy and parliaments, preached the will to power, praised war and proclaimed the coming of the master race and the superman—and in the most telling aphorisms? A Nazi could proudly quote him on almost every conceivable subject, and did.

On Christianity: “the one great curse, the one enormous and innermost perversion… I call it the one immortal blemish of mankind… This Christianity is no more t...

On the State, power and the jungle world of man: “Society has never regarded virtue as anything else than as a means to strength, power and order. The State [is] unmorality organized… the will to war, to conquest and revenge… Society is not entitled to exist for its own sake but only as a substructure and scaffolding, by means of which a select race of beings may elevate themselves to their higher duties… There is no such thing as the right to live, the right to work, or the right to be happy: in this respect man is no different from...

And war? Here Nietzsche took the view of most of the other nineteenth-century German thinkers. In the thundering Old Testament language in which Thus Spake Zarathustra is written, the philosopher cries out: “Ye shall love peace a...

You I advise not to work, but to fight. You I advise not to peace but to victory… Ye say it is the good cause which halloweth even war? I say unto you: it is the good war which halloweth every cause. War...

Finally there was Nietzsche’s prophecy of the coming elite who would rule the world and from whom the superman would spring. In The Will to Power he exclaims: “A daring and ruler race is building itself up… The aim should be to prepare a transvaluation of values for a particularly strong kind of man, most highly gifted in intellect and will. This man and the elite around him will become the “lords of the earth.” Such ran...

“Lords of the Earth” is a familiar expression in Mein Kampf. That in the end Hitler considered himself the superman of Nietzsche’s prophecy cannot be doubted.

In Hitler’s utterances there runs the theme that the supreme leader is above the morals of ordinary man. Hegel and Nietzsche thought so too. We have seen Hegel’s argument that “the private virtues” and “irrelevant moral claims” must not stand in the way of the great rulers, nor must one be squeamish if the heroes, in fulfilling their destiny, trample or “crush to pieces” many an innocent flower. Nietzsche, with his grotesque exaggeration, goes much further. The strong men, the masters, regain the pure conscience of a beast of prey; monsters filled with joy, they can return from a fearful succession of murder, arson, rape and torture with the same joy in their hearts, the same contentment in their souls as if they had indulged in some student’s rag… When a man is capable of commanding, when he is by nature a “Master,” when he is violent in act and gesture, of what importance are treaties to him?… To judge morality properly, it must be replaced by two concepts borrowed from zoology: the taming of a beast and the breeding of a specific species.

Such teachings, carried to their extremity by Nietzsche and applauded by a host of lesser Germans, seem to have exerted a strong appeal on Hitler.* A genius with a mission was above the law; he could not be bound by “bourgeois” morals. Thus, when his time for action came, Hitler could justify the most ruthless and cold-blooded deeds, the suppression of personal freedom, the brutal practice of slave labor, the depravities of the concentration camp, the massacre of his own followers in June 1934, the killing of war prisoners and the mass slaughter of the Jews.

Hitler was now the law, as Goering said, and as late as May and June 1933 the Fuehrer was declaiming that “the National Socialist Revolution has not yet run its course” and that “it will be victoriously completed only if a new German people is educated.” In Nazi parlance, “educated” meant “intimidated”—to a point where all would accept docilely the Nazi dictatorship and its barbarism. To Hitler, as he had publicly declared a thousand times, the Jews were not Germans, and though he did not exterminate them at once (only a relative few—a few thousand, that is—were robbed, beaten or murdered during the first months), he issued laws excluding them from public service, the universities and the professions. And on April 1, 1933, he proclaimed a national boycott of Jewish shops.

Germany’s position in the world in the spring of 1933 could hardly have been worse. The Third Reich was diplomatically isolated and militarily impotent. The whole world had been revolted by Nazi excesses, especially the persecution of the Jews. Germany’s neighbors, in particular France and Poland, were hostile and suspicious, and as early as March 1933, following a Polish military demonstration in Danzig, Marshal Pilsudski suggested to the French the desirability of a joint preventive war against Germany. Even Mussolini, for all his outward pose of welcoming the advent of a second fascist power, had not in fact been enthusiastic about Hitler’s coming to power. The Fuehrer of a country potentially so much stronger than Italy might soon put the Duce in the shade.

Shortly after dawn Hitler and his party sped out of Munich toward Wiessee in a long column of cars. They found Roehm and his friends still fast asleep in the Hanslbauer Hotel. The awakening was rude. Heines and his young male companion were dragged out of bed, taken outside the hotel and summarily shot on the orders of Hitler.