Jörg Lanz from Liebenfels

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Jörg Lanz von Liebenfels (before 1907)

Jörg Lanz von Liebenfels , actually Adolf Joseph Lanz (born July 19, 1874 in Penzing , now Vienna , † April 22, 1954 in Vienna), was an Austrian clergyman , ariosoph and impostor . He coined the term Ariosophy and founded the New Templar Order . For a few years he was considered "the man who gave Hitler the ideas". This assessment, which is based on self-styling and was disseminated in a biography from 1958, is viewed as incorrect in recent scientific studies.

life and work

Youth and origin

Jörg Lanz was the child of a lower middle class Viennese family of Roman Catholic faith. His parents were the teacher Johann Lanz and Katharina Lanz, née Hoffenreich. He spent a rather uneventful youth that was carefree for the time, and from an early age showed an intense, romantic interest in religious orders and various forms of esotericism . Immediately after graduating from high school in 1893, he joined the Cistercian Order , to which he belonged until 1899.

Life as a Cistercian

In 1893 Lanz entered the Cistercian monastery of Heiligenkreuz in the Vienna Woods as brother Georg . His novice master was Nivard Schlögl , professor of the Old Testament and oriental languages, who took an anti-Semitic stance in his work .

During his time as a novice , Lanz quickly gained a reputation as a profound expert on the history of his country and his order in general, as well as his monastery in particular. From 1894 he wrote more than thirty historical and art-historical treatises, among others in scientifically recognized journals such as the reports and communications of the Alterthums-Verein zu Wien and the studies and communications on the history of the Benedictine order and its branches . At that time he was already occupied with astrology , neo-Paganism , occultism and the Grail myth . Under the influence of these studies, the writings of the occultist Guido von List and the polemics of the Pan-German leader Georg von Schönerer , Lanz developed into a radical German national and eugenicist by the turn of the century .

Lanz was ordained a priest in 1898. Less than a year later he was asked to leave the order. Lanz himself later stated that his constantly "increasing nervousness " and his poor health were the reason for his resignation in April 1899. Sources in the Heiligenkreuzer Stiftsarchiv, on the other hand, note that Lanz was "devoted to the lies of the world and gripped by carnal love." Some commentators suspect a female relationship behind this note - possibly with a member of the Lanz von Liebenfels family - and see its alleged failure as one Reason or co-reason for Lanz's later misogyny . Other commentators point to the rumor that Lanz was homosexual .

Beginning of imposture

Coat of arms of the Lantz von Liebenfels family. An actual connection between Lanz and this family cannot be proven.

After leaving the Cistercian order, Lanz changed his identity. He has had a doctorate since 1902 - there is no evidence of a doctorate . Today it is considered proven that Lanz carried the title unjustifiably. - and from then on called himself Lanz-Liebenfels. In 1910 he changed this to Lanz von Liebenfels.

In Swabia and at Liebenfels Castle in Thurgau there was a noble family called Lantz (or Lanz) von Liebenfels. However, it cannot be proven that there was a family relationship between her and Lanz, and the most recent evidence of the existence of this family dates from 1790. Therefore, it can be assumed that Lanz also invented his membership of this noble family.

With the support of Guido von List, who also succeeded in having his invented title of nobility officially authenticated in 1907, he not only convinced the general public but also the Viennese registration office responsible for him of his changed identity. Lanz justified his manipulation to confidants with the alleged need to evade an "astrological examination of his person". According to the prevailing current view, the real reason is the (very likely, but not unequivocally proven) Jewish descent of his mother.

Early political activity

After leaving the monastery, Lanz went through a very creative phase. He wrote polemical writings on the influence of the Jesuits on the Catholic Church, patented several technical inventions and wrote articles on anthropology, archeology and early history that revolved around the Aryan race . In addition, he made contacts with Pan-German and Social Darwinist circles and wrote for Theodor Fritsch's anti-Semitic magazine Der Hammer .

Turning to racial theories and racism

According to his own statements, Lanz discovered the core of his later world view as early as 1894 through the following incident: When looking at a tombstone on which a knight is depicted killing a dog monkey, he suddenly realized that the race of the " Aryans " or " Herrenmenschen "have to lead a constant defensive battle against the race of" non-Aryans "or" ape men ". Since the Aryan race is weakened by mixing with "minor races", comprehensive "racial hygiene" measures are required for its "pure breeding" and "refining". These in turn require, among other things, an unconditional subordination of the Aryan woman to the Aryan man.

In fact, however, it is less “vision” than reading that formed the basis of Lanz's “Aryan” thinking. After leaving the monastery, he devoted himself to extensive studies of contemporary anthropological literature on the Aryan race, including Origines Ariacae by Karl Penka (1883), The Homeland of the Indo-Europeans by Matthäus Much (1902) and The Teutons by Ludwig Wilser (1904).

Development of theozoology

Lanz's early articles were radical, but not yet eccentric . The underlying combination of racism , anti-Semitism, anti-Catholicism, anti- feminism and anti-socialism had many followers in its time.

In 1903 and 1904 he published a series of articles entitled Anthropozoon biblicum , in which he first developed parts of his “theozoology”. With reference to accounts by Herodotus , Euhemerus , Plutarch and other writers of antiquity , he postulated that in early civilizations sexual intercourse with animals ( sodomy ) was practiced as part of cultic events . He tried to underpin this with the help of archaeological finds and interpretations of the Old Testament . On this basis, he formulated a theological doctrine, according to which the fall into sin consisted in the fact that the originally divine Aryans had mixed with animals. Inferior races emerged from this, and these would threaten the legitimate supremacy of the Aryans, especially in Germany, where the Aryans are the most numerous in international comparison.

Lanz developed this doctrine further in his book Die Theozoologie, or the news of the Sodomian apes and the god electron , which appeared in 1905. In this he relied primarily on very idiosyncratic interpretations of the Bible, various Apocrypha and Gnostic writings, which he combined with motifs from contemporary natural science . He postulated that humans were originally of a divine nature, and referred to these early, high-ranking humans as Theozoa, or Godmen . Following a suggestion by the writer Wilhelm Bölsche , he further claimed that the Theozoa had electrical sensory organs and were able to communicate using electrical signals . This gave them the skills of telepathy and omniscience . Today's people emerged from a mixture of the Theozoa with the lower Anthropozoa , which Lanz also referred to as "apes". As a result of this mixing, they would have lost their electrical capabilities. He identified Adam as the progenitor of the Anthropozoa , while Christ was one of the last pure Theozoa . According to Lanz, the main aim of the Old Testament was to warn of the harmful consequences of mating with apes, and in general true religion consists in keeping the breed pure in order to preserve the remnants of the divine inheritance, which is still particularly evident in the Aryan race are available. He combined this with the idea of eugenics , which was very popular at the time , by propagating a program of racial segregation and targeted human breeding in order to restore the divine abilities of the Theozoa.

New Templar Order

Werfenstein Castle (2012)

In 1900 Lanz founded his own religious order, the Neutempler-Orden or Ordo Novi Templi . The order was intended as an association of race-conscious German-Austrians, to promote the beauty of the Aryan race and a healthy lifestyle as well as to support colonialism . Only "Aryan" men were allowed to join. He initially took over the liturgy , the regalia and the hierarchical structure from the Cistercians.

In 1907, Lanz succeeded in acquiring the Werfenstein castle ruins in Strudengau in Upper Austria as the order's archpriorate. Lanz developed his own liturgy , on the basis of which services were held in the restored castle. In 1914 a second priory was founded in Hollenberg near Aachen . Other foundations took place near Lake Balaton in Hungary (1925), in Dietfurt near Sigmaringen ( Dietfurt ruins , 1927), near the Baltic Sea resort of Prerow (1928), near Szentendre in Northern Hungary (1937) and near Waging am See in Upper Bavaria (1938). During this time the number of members grew to around 300 to 400. Soon afterwards, however, the order was dissolved in the course of the general repression of religious minorities in Nazi Germany .

The "Ostara"

From 1905 Lanz published the Ostara , a publication organ edited by him with ariosophical content. Lanz initially published articles by other authors in addition to his own articles in the Ostara ; but from 1908 he was the sole author. 89 editions had appeared by 1917, followed by a number of, mostly hardly changed, new editions.

Ostara temporarily reached a circulation of tens of thousands of copies. Lanz himself put the print run at up to 100,000 copies. Today this claim is generally considered untenable. The Ostara was widespread in pre-war Vienna. It was widely available in the tobacco shops and was also regularly read in right-wing student associations . It is considered certain that Adolf Hitler knew of the existence of the Ostara during his time in Vienna (1907–1913) and at least read some issues. His later friend and sponsor Dietrich Eckart was also a reader of Ostara .

Astrology and Prophecy

In 1915 Lanz turned intensely to contemporary German astrology and studied and reviewed numerous current astrological and prophetic writings. Works by astrologers Otto Pöllner and Ernst Tiede were of particular importance to him . In 1914, Pöllner published a book called Mundan Astrology , with which he founded a modern political astrology, which creates horoscopes of states and peoples in order to determine their future fate. Tiede analyzed the horoscopes of the rulers of all warring states at that time and derived a prediction of the outcome of the war. In addition, there were a number of writings that made corresponding statements on the basis of the prophecies of Nostradamus .

Subsequently, Lanz developed his own "racial metaphysical" astrology. Following the approaches of Pöllner and C. Libra , he assigned a planet and a zodiac sign to all major countries , which, on the basis of his ariosophy, he saw in accordance with the culture and “spirit” of the race of the respective country. On this basis, he then interpreted the current course of the war and, in combination with interpretations of the prophecies of Joachim von Fiores , made predictions about the outcome of the war. Finally he turned to prophecy and described a time of "messianic labor" that would follow the war and which, through increasing racial intermixing and further wars including a Mongol invasion of Europe from 1960 to 1988, ultimately culminated in demonic supremacy Earth will lead. From this, Lanz linked the millenarian vision that after this time of the hardest test of mankind a new Church of the Holy Spirit and a supranational Aryan state would be established in which a wise priesthood would rule. He named Vienna as the starting point for this new world order .

In the late 1920s, Lanz further developed his astrological teaching on the basis of the Platonic World Year and interpreted the political and religious development of Europe on this basis.

Later years

After Lanz had spent his entire previous life in Vienna and its surroundings, he emigrated to Hungary after the collapse of the Danube Monarchy in 1918 , where he later claimed to have participated in the resistance against the short-lived communist soviet republic of Béla Kuns and was almost executed for it. His experiences under the regime of Jewish origin Bolsheviks Kun Lanz 'hatred left on Jews and socialists, which - as shown - has not been determined for the years before, trains from paranoia accept. Lanz had seen Judaism as a natural enemy of the German people in earlier years, but considered it to be comparatively harmless because it consistently rejects mixed marriages of its members with those of other religions. Until 1914 his most important enemy image was “the German women ”, because women were only valuable to Lanz as “breeding mothers”.

After the victory of the counter-revolution in 1920, Lanz worked for a Christian national press agency in Budapest , which came under the Foreign Ministry, and wrote reactionary articles for daily newspapers. With his book Weltende und Weltwende , published in 1923 , he made the world conspiracy of Jews, Socialists and Freemasons postulated by him the focus of his other publications and anti-Semitism the focus of his program. During this time he praised the right-wing dictatorships in Spain , Italy and Hungary as harbingers of the global transformation he prophesied.

In 1925, Lanz presented a summary of his teaching with his outline of the ariosophical secret doctrine. He made extensive use of esoteric disciplines such as palm reading , astrology, esoteric heraldry , the cabalistic interpretation of names and number symbolism to show the alleged differences between the blondes and the dark. In this context, he followed up on Guido von List in particular . His theses were received by the fraternities among others .

From 1925 to 1933 Lanz worked together with Herbert Reichstein as the editor of ariosophical writings. He also gave courses, gave public lectures and continued to lead his order. In 1926 he acquired a church ruin from the 13th century on the north bank of Lake Balaton , which he expanded into a priory and also used as a summer residence.

From 1929 the Bibliomystikon or the secret Bible of the initiated appeared . It was a biblical commentary from an ariosophical point of view that Lanz had essentially written himself. The work comprised 10 volumes, some of which were printed in handwriting and were only published in a limited number. It is doubtful whether there was a second edition after 1945, as is sometimes claimed; There is no evidence for this. Lanz left Hungary in 1933 and went to Lucerne , where he subsequently wrote numerous texts that were only intended for internal use in the order.

Since the mid-1920s, Lanz claimed to have been a major pioneer of Adolf Hitler and a “pioneer of National Socialism ”. The desired recognition did not materialize: Hitler did not respond to Lanz's claims, instead mocking the esotericists and secret society members of the Lanz type in his work Mein Kampf , published from 1925 . Various party publications of the NSDAP also expressed themselves repeatedly negative to contemptuous of Lanz and his ilk. In the Nazi state Lanz was prevented from further publications. Occasionally it is claimed that Lanz was banned from writing from 1936; There is no evidence for this.

Deeply offended by this disregard, Lanz continued until his death to portray himself as the man “who gave Hitler the ideas”. Neither the collapse of the German Empire nor the influence of his relatives put him off. In the last years of his life, the Ariosoph also wanted to have been a pioneer and pioneer of Lenin . From 1947 to 1952 he reactivated his order, which had meanwhile been dissolved by the National Socialists, to a small extent and brought out a few publications again.

Before his death in 1954 he received the sacraments of the Catholic Church. His grave is in the Penzing cemetery .

Worldview

Basics and influences

According to Nicholas Goodrick-Clarke , the intellectual basis for Lanz's views, which he called ariosophy from 1915 onwards , was primarily German idealism , the monism of Ernst Haeckel and Wilhelm Ostwald, and modern occultism . In the “idealistic monism” of his time, Lanz saw the continuation of a mythical “Ario-Christian” tradition, which was founded by the original Aryan god-men, found its first expression in the earliest biblical writings, later in Christian monasteries, in the medieval Mysticism and was cultivated in the theosophy of the 18th century and finally flowed into modern monism and occultism, among other things.

History model

Lanz's radical interpretation of the Bible was based on the Judeo-Christian notions of a linear story oriented towards an apocalypse with subsequent redemption . He described the history of mankind or religion as a struggle of human races, of which he saw the “Aryans” as the least affected race by the fundamentally harmful “racial mixture”. He identified endogamy as a characteristic of high-ranking people , while he assumed “inferior” races to want to tyrannize the Aryans with their promiscuity and to drag them down in their development.

He viewed the modern world in a highly culturally pessimistic way as a “hell on earth”, marked by racial mingling, the decline of the traditional elite , the rise of the “inferior” and the rule of money . He saw the nobility as the purest descendants of the Theozoa, while he classified the lower classes of society as descendants of the lower races. The latter are responsible for the fact that Germany no longer has the importance it deserves in the world. He therefore sharply condemned the Christian tradition of compassion , and he called for harsh action against the inferior to the point of extinction. This was particularly directed against the movements of democracy , socialism and feminism , all of which, from Lanz's point of view, strived for the emancipation of underprivileged sections of the population that was harmful . The women were a big problem for Lanz because, in his opinion, they are much more devoted to the sex drive and therefore pose a serious threat to racial purity. Therefore Aryan women should be placed under the strict supervision of their Aryan husbands. Lanz wanted to regulate the "problem" of the lower races and classes by preventing them from reproducing through forced sterilization and castration . On other occasions, however, he also considered their deportation to Madagascar or their cremation as a sacrifice to God .

Lanz was convinced that now was the time to reverse the rise of the lower races and restore the original divinity of the Aryans. Germany would establish a world empire through conquest in which the aristocracy would rule and the racially inferior would be wiped out.

Meaning: "The man who gave Hitler the ideas"?

As early as the 1920s, Lanz tried to be seen as an alleged pioneer of Hitler. In 1932 he wrote in a letter to a friar that "Hitler is one of our students". His supporters even went so far as to declare that "the swastika and fascist movements " were "basically just side developments of the 'Ostara' ideas".

These claims were only taken seriously by his closest followers until the 1950s. Shortly before his death, however, Lanz managed to convince the psychologist and writer Wilfried Daim of its importance. Daim worked out a biography of Lanz and had several detailed discussions with him as part of his research. His book was published in 1958 under the striking title Der Mann, who gave Hitler the ideas and not only made the now almost forgotten Lanz known again, but also anchored him for the first time as a supposed pioneer of Hitler in the consciousness of the interested public.

Daim based his view - in addition to Lanz's testimony - above all on the evaluations of his works, in which he recognized similarities to Hitler's line of thought. In addition, he consulted statements from contemporary witnesses. In particular, he asked Josef Greiner , a companion from Hitler's years in Vienna, who confirmed that Hitler had kept Ostara books with him in the men's dormitory on Meldemannstrasse . Daim finally found confirmation of his view in the book Mein Kampf , in which Hitler stated that he had “bought the first anti-Semitic brochures of my life by a few hellers during the years of his apprenticeship and suffering in Vienna”. Thus the favorable over was beyond doubt by Daims view tobacconists spread Ostara meant.

Research today doubts that Lanz significantly influenced Hitler with his writings. In the 1970s, doubts arose about Daim's thesis. Joachim Fest assessed Lanz's role in his Hitler biography, published in 1973, with caution: the analysis of the available material does not allow “the conclusion that Lanz had a significant influence on Hitler or even 'gave him the ideas'”. Lanz stood out solely through a particularly aggressive choice of words: According to Fest, he was "the most conspicuous spokesman for a neurotic mood of the times and contributed a characteristic color to the brooding, peculiarly fantastically overgrown ideological atmosphere of Vienna at that time".

In 1985, the British historian Nicholas Goodrick-Clarke systematically investigated the relationship between ariosophy and National Socialism for the first time in his book The Occult Roots of National Socialism. He pointed out that Hitler generally had little interest in ethnic and cultural issues and mocked the "ethnic preachers" as "useless fighters". In 1991 the theologian Ekkehard Hieronimus was also skeptical of Lanz's influence. He was a "single figure without broad impact".

Hitler in theatrical speaking poses, photos by Heinrich Hoffmann , 1930

In her account of Hitler's Vienna , published in 1996, the Viennese historian Brigitte Hamann took the position that Hitler's diction might have been influenced to a certain extent by Lanz, but his worldview was not. It is now generally assumed that Hitler on the one hand closely followed both the Ostara series and Lanz's articles in the pan-German press, and on the other hand knew nothing about Lanz's occultism and misogyny. After the beginning of his political ascent, Hitler seemed to have seriously feared, on the contrary, that he could suffer political damage through an association with ethnic esotericists in general and Lanz von Liebenfels in particular; His attacks on nationalist “sectarians” and “beards”, which Hamann says were “astonishingly aggressive”, are likely to have arisen from both real rejection and political calculations. The theses of racial breeding and keeping the blood clean, of "noble Aryans and inferior mixed-race races" were so widespread at the beginning of the 20th century that no author can be identified as the sole source for Hitler's ideas.

Fonts

  • Catholicism against Jesuitism . Frankfurt 1903
  • Anthropozoon biblicum. In: Vierteljahrsschrift für Bibelkunde, 1: pp. 307–316, 317–355, 429–469 (1903); 2: pp. 26-60, 314-334, 395-412 (1904).
  • Theozoology or the news of the Sodomian apes and the god electron. An introduction to the oldest and newest worldview and a justification of the principality and nobility. Vienna / Leipzig / Budapest 1905.
  • The taxi fraud . A world historical joke. Frankfurt 1905.
  • Ostara . (89 issues, 71 of which were written by Lanz himself.) Rodaun / Mödling 1905–1917.
  • Lanz-Liebenfels Bible documents. (3 issues.) 1907–1908.
  • End of the world and turn of the world. Lorch 1923
  • Outline of the ariosophical secret doctrine. Oestrich 1925
  • Jakob Lorber . The largest ariosophical medium of modern times. (4 volumes.) Düsseldorf 1926.
  • The Book of Psalms German. Düsseldorf 1926
  • Bibliomystikon or the secret Bible of the initiated. (10 volumes.) Pforzheim 1930–1935
  • Practical-empirical manual of ariosophical astrology. (4 volumes.) Düsseldorf 1926–1934

literature

Web links

Individual evidence

  1. ↑ Nicholas Goodrick-Clarke : The Occult Roots of National Socialism. Graz 1997, p. 83.
  2. ↑ Goodrick-Clarke 1997, p. 84.
  3. ↑ Quoted from Wilfried Daim : The man who gave Hitler the ideas. Munich 1958, p. 62.
  4. ↑ See illustration in Goodrick-Clarke 1997, p. 85.
  5. ^ Elke Kimmel: Lanz, Josef Adolf . In: Wolfgang Benz (Hrsg.): Handbuch des Antisemitismus. Volume 2: People. De Gruyter, Berlin et al. 2009, ISBN 978-3-598-44159-2 , pp. 454f.
  6. ↑ Nicholas Goodrick-Clarke: Lanz von Liebenfels. In: Dictionary of Gnosis and Western Esotericism. Edited by Wouter J. Hanegraaff . Leiden 2006, pp. 673–675, here p. 674.
  7. ↑ Goodrick-Clarke 1997, p. 96.
  8. ^ Brigitte Hamann : Hitler's Vienna. 7th edition Munich 1997, p. 309.
  9. ↑ Goodrick-Clarke 1997, p. 85, and 2006, p, 673 f.
  10. ↑ Wolfgang Hilger: The alleged tomb of Heinrich the Cruel in Heiligenkreuz. In: Wiener Jahrbuch für Kunstgeschichte, 29, 1976, pp. 21–28.
  11. ↑ Nicholas Goodrick-Clarke: Ariosophy. In: Dictionary of Gnosis and Western Esotericism. Edited by Wouter J. Hanegraaff. Leiden 2006, pp. 91–97, here p. 91.
  12. ↑ Goodrick-Clarke 2006, p. 91 f.
  13. ^ Goodrick-Clarke, Nicholas (2012), p. 86.
  14. ↑ Goodrick-Clarke, Nicholas (2012), pp. 86-88.
  15. ↑ Goodrick-Clarke 2006, p. 674 f.
  16. ↑ Goodrick-Clarke 1997, p. 102.
  17. ↑ Quoted from Goodrick-Clarke 1997, p. 102.
  18. ↑ Hamann, p. 317.
  19. ↑ Goodrick-Clarke 1997, pp. 93 f, and 2006, 674 f.
  20. ↑ Hamann, p. 315.
  21. ↑ Goodrick-Clarke 1997, p. 107.
  22. ↑ a b c d e Goodrick-Clarke 2006, p. 675.
  23. ↑ Wolfgang Benz (Ed.): Handbook of Antisemitism. Walter de Gruyter: 2009. Volume 2/1 People A – KS 454.
  24. ↑ Goodrick-Clarke 1997, p. 107 f.
  25. ↑ Goodrick-Clarke 1997, p. 108.
  26. ↑ Hamann, p. 318.
  27. ↑ Hamann, p. 317.
  28. ^ Daim, p. 190, with images of obituaries.
  29. ↑ Goodrick-Clarke 1997, p. 92 f.
  30. ↑ Goodrick-Clarke 1997, pp. 87-89, and 2006, p. 92.
  31. ↑ “What more hell do you want in the hereafter! Is that in which we live and which burns within us not dreadful enough? ”Theozoology, p. 133.
  32. ↑ "With the exultation of the liberated Godmen we would conquer the whole globe." Theozoology, p. 158.
  33. ↑ Quoted from Daim, p. 29 f.
  34. ↑ Quoted from Peter Emil Becker: On the history of racial hygiene. Paths to the Third Reich. Stuttgart 1988, p. 384.
  35. ^ Daim, p. 41.
  36. ↑ Daim, p. 42 f.
  37. ↑ Christian Hartmann , Thomas Vordermayer, Othmar Plöckinger, Roman Töppel (eds.): Hitler, Mein Kampf. A critical edition. Institute for Contemporary History Munich, Berlin / Munich 2016, vol. 1, p. 209.
  38. ↑ Joachim Fest: Hitler. A biography , Berlin 1973, p. 72.
  39. ↑ English original: The Occult Roots of Nazism. 1985.
  40. ↑ Goodrick-Clarke 1997, p. 175.
  41. ↑ Ekkehard Hieronimus: Lanz von Liebenfels. A bibliography. Toppenstedt, Berg 1991, ISBN 3-922119-11-5 , p. 19. Cf. Ekkehard Hieronimus: Lanz von Liebenfels. Traces of life. In: Albrecht Götz von Olenhusen (Ed.): Ways and astray. Contributions to the European intellectual history of modern times. Festschrift for Ellic Howe on September 20, 1990. Hochschulverlag, Freiburg 1993, ISBN 3-8107-5051-4 , p. 157 ff.
  42. ↑ Hamann, p. 316 ff.
  43. ↑ Hamann, p. 318.
This article was added to the list of excellent articles on December 9, 2005 in this version .
personal data
SURNAME Lanz von Liebenfels, Jörg
ALTERNATIVE NAMES Lanz, Adolf Joseph
BRIEF DESCRIPTION Austrian racial ideologist
DATE OF BIRTH July 19, 1874
PLACE OF BIRTH Penzing
DATE OF DEATH April 22, 1954
Place of death Vienna