Jakob Wilhelm Hauer

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Jakob Wilhelm Hauer 1935

Jakob Wilhelm Hauer (born April 4, 1881 in Ditzingen , † February 18, 1962 in Tübingen ) was a German Indologist and religious scholar . He taught at the University of Tübingen as a full professor for religious studies and Indology. Hauer was the founder of the youth union Bund der Köngener as well as founder of the German Faith Movement during the Nazi era . During the Third Reich he was a member of various National Socialist organizations, including the SS since August 1934 and the NSDAP in 1937 .

Education and academic career

Hauer, who came from a strongly pietistic family and initially worked as a plasterer in his parents' business, trained as a missionary between 1900 and 1906 in the Basel mission house and was able to gain his first professional experience between 1907 and 1911 as the head of a higher school in India . He also came into close contact with Hinduism and Buddhism .

After his return he began to study classical languages , Sanskrit , philosophy and the history of religion in Tübingen before he went to Oxford to continue his studies there. Here he was interned as a German shortly after the outbreak of World War I, but was exchanged for a prisoner of war by the German government in 1915.

He received his doctorate from the University of Tübingen in 1918.

From 1915 to 1919 Hauer was active in the Württemberg church service; However, he gave up the desire to become a pastor. In 1921 he completed his habilitation in religious studies and Indology at the University of Tübingen. From 1925, Hauer was an associate professor in Marburg for a short time before he returned to Tübingen in 1927, where he taught until 1945 as a full professor of religious studies and Indology.

Religious and ideological engagement

Hauer initially advocated a reorientation of the Protestant Church and criticized the structures and anti-life dogmatics that he saw as outdated. This initially led to engagement within the church and in the ecumenical peace movement. Originally he was hostile to völkisch nationalism. In religious terms, he represented “exceptionally liberal” views before 1933, which - according to Horst Junginger - “showed a certain tendency towards religious socialism”. Hauer was already involved in a “German-ethnic discourse” with and in the association of the Köngener. Hauer emphasized the non-conformism through clothing and lifestyle. In the youthful environment of the Köngener he was shown respect and admiration; In conservative institutions such as the church and university, however, this put him in the role of an outsider. Hauer increasingly moved away from Christianity. His personal religious development resulted in the “prophetic proclamation of a new religion”.

Foundation of several groups

In 1920, Hauer founded the Association of the Kings , which had its origins in traditional Protestant youth care and in the youth movement and developed from Pietism to "free Protestantism". Hauer headed the Bund until 1934. After the disillusionment at the end of the First World War, the Köngener Bund wanted to give direction and goal in the form of a renewed Wandervogel movement. Carried by a spirit of optimism and youthful enthusiasm, he found numerous followers throughout Germany; among them were u. a. Hermann Hesse and Gerhard Gollwitzer . Hauer was the editor of the magazines Our Way (1920–1927) and The Coming Church (1928–1933). The latter magazine was the inspiration for the expansion of the Association of Kings to become the Friends of the Coming Community . Hauer always advocated Asian religions and for this purpose took over the chairmanship of the Religious Humanity Association founded by Rudolf Otto in 1927 . He assumed that the Judeo-Christian religion had been imposed on the Germanic people and that it was a matter of returning to the roots, some of which can still be found in the Indian religion.

Time of National Socialism and the German Faith Movement

German belief . Monthly publication of the German Faith Movement, published by Hauer, November 1934 issue

After the “ seizure of power ” in 1933, Hauer, who had voted against Hitler's honorary doctorate in the spring of 1933, experienced an “extraordinarily rapid change of heart” in relation to National Socialist ideology. According to the theologian Karl Rennstich , Hauer was a "deeply apolitical person" who was initially used by the National Socialists for their political purposes, but who in turn saw their seizure of power as an opportunity to find support for his scientific and philosophical concerns.

In May 1933, Hauer joined Alfred Rosenberg's ethnically -minded, anti-Semitic Kampfbund for German culture . In December 1933 he became a supporting member of the Hitler Youth . Hauer later became a member of the Nazi teachers' association and the Nazi lecturers association . He also worked in the race policy office of the NSDAP . From 1933 Hauer's private secretary was Paul Zapp , who was inspired and sponsored by Hauer and introduced to the security service of the Reichsführer SS (SD) and, after the start of the war, as the leader of Sonderkommando 11a, commanded the mass murder of Ukrainian civilians.

In June 1934 and August 1934, Hauer was personally admitted to the SS by Heinrich Himmler and Reinhard Heydrich (membership number 107.179; date of entry according to SS ID: August 15, 1934) and to the security service of the Reichsführer SS (SD), in which he on April 20, 1938 to Untersturmführer, on January 20, 1941 to Obersturmführer and on April 20, 1941 to Hauptsturmführer was promoted. After the ban on membership was lifted , he became a member of the NSDAP in 1937 .

He also worked for the German Ahnenerbe Research Association , which was affiliated with the SS. In 1938 Hauer received the order from the Ahnenerbe to create a "collection of material from the Germanic-German religious history for ideological instruction in schools", which was not completed, however. One of the greatest "war missions" of the ancestral legacy, which Hauer designed together with Walther Wüst , the so-called Indo - European mission, also got stuck in the planning stage . This Nazi project was part of the Ritterbusch campaign during World War II . Within the project, Hauer was head of the group Life forces and beings of Indo-Europeanism .

On July 30, 1933, Hauer brought together a number of free religious and “ethnic German believers” groups in Eisenach to form the German Faith Movement . This group, which Hauer led together with Ernst Graf zu Reventlow , until 1935 always hoped to be accepted by the Nazi state as an official non-Christian denomination alongside the German Christians . Only those who were not members of another religious community were allowed to become members. However, internal resignations, as well as a change in the Nazi church policy from 1935 onwards, led to Reventlow leaving the movement first, and then Hauer after him in April 1936. The magazine Deutscher Glaube , which was the organ of the German faith movement, was published by Hauer from 1936 onwards under the new title magazine for species-specific lifestyle .

Almost all publications after 1933 attempted to classify the German religion in the intellectual-historical tradition of Indo-Europeanism in order to give it a scientific basis. In 1938 he published the book Faith and Blood for the first time .

Hauer supported the Württemberg Minister of Culture, Christian Mergenthaler , in his anti-church university policy and in the attempt to push back the theological faculties , which he knew how to use for his own purposes. His original teaching position in Indology and General History of Religion was expanded to include Aryan Weltanschauung . An Aryan seminar was set up especially for him and he was appointed director. This was connected with an expansion of the available research funds and with additional staff, partly to reallocated theological teaching posts. The Aryan seminar was commissioned to develop teaching materials for the world view lessons planned in Württemberg. This included the creation of school and text books as well as the training of the teachers required for this. In this context, Hauer also examined students for teaching at secondary schools in the National Socialist worldview.

For the English press, Hauer was the "prophet of the German faith movement". The Times correspondent was surprised at an appearance by Hauer on April 26, 1935 in the Berlin Sports Palace , where he did

“Spoke with greater caution than expected. He held back with his attacks on the Gospels, avoided all allusions to the person of Jesus Christ and only vaguely indicated the movement of a unified national church. He made no mention of Herr Hitler, and he circumnavigated the Jewish question extensively. Again and again he expressed his indifference to Christian denominations and said that whoever was still so misled to feel like a Christian should stew in his own juice. "

Conflicts between Hauer and the National Socialists

Within the NSDAP and SS , Hauer met with rejection in a leading position. Heinrich Himmler , Baldur von Schirach , Alfred Rosenberg and Reinhard Heydrich distanced themselves after z. T. initial willingness to instrumentalize Hauer and the DG against the Christian churches, from him. The Munich NSDAP described him as a “self-proclaimed prophet” whom the party did not need.

From 1935 the tensions between the leadership of the DG around Hauer and the National Socialists increased. The change in leadership in the DG (Hauer's confidante and head of the Berlin State Community, Fritz Gericke , resigned in July 1935, Hauer resigned in March 1936 and left the DG shortly afterwards, Reventlow also resigned and left the DG) was the result of efforts National Socialist members of the DG were to "impose their will on the DG" by all means. A group of National Socialists active in the DG wanted to make the DG the extended arm of the SS in the fight against the Christian churches. Either Himmler and Heydrich or subordinate bodies of the SS and SD had been behind the calls for resignation against Hauer. NS-affiliated critics accused Hauer u. a. propose to conduct the confrontation with the Christian churches in a "noble tone". However, a tougher form of confrontation against the “main enemy” in Rome is required. The DG had to be the NSDAP's “vanguard” on this issue. Hauer and his confidante Fritz Gericke would not have met this requirement.

Persecution of anthroposophy

As early as the early 1920s, Hauer was critical of anthroposophy . In an article in the journal Die Tat he published a statement on this topic for the first time. In 1923 he published four lectures in a book entitled Essence and Becoming of Anthroposophy. which he held in Stuttgart in October 1921. Hauer saw the anthroposophical movement as a spiritually related movement that could provide an answer to the spiritual problems of the present and the spiritual desolation caused by the industrial age. However, he was critical of their “rationalism” because the claim was made to be a science in the field of religion. Hauer saw the need to decide whether anthroposophy should be religion or the science of religion. In contrast to contemporary Christian critics, Hauer presented his criticism in moderate terms. For more than ten years, however, Hauer no longer dealt with anthroposophy. In the 1930s he took up the fight against anthroposophy again. According to Junginger, the struggle increased to the "irrationality of hatred". In 1935 he made a decisive contribution to the prohibition of the Anthroposophical Society with an expert opinion . He denounced the anthroposophist Walter Johannes Stein as a Jew.

After Rudolf Hess 's flight to England in May 1941, he brought himself into the game as an expert and scientifically recognized employee of the SD in three letters to Heinrich Himmler, and pretended to have long been admitting the (alleged) fatal influence of anthroposophists on Himmler know. Hess had become a victim of anthroposophy. With anthroposophy it is a "danger to the German people in the very worst sense". He referred to the Jewish influence on anthroposophy and claimed that anthroposophy was a "particularly dangerous form of world Jewry ". As a result, Hauer was asked by Heydrich to meet in Berlin at the end of May 1941 to prepare the secret police procedure. Heydrich expressed particular interest in member lists, address directories and correspondence. On June 6th, Hauer gave a lecture on the occultism of anthroposophy and especially the Christian community at a meeting of the Württemberg regional training leaders. There he learned of the rumor that the Christian community should be excluded from persecution. The next day he turned to the Reich Security Main Office and Albert Hartl and asked not to leave the Christian community untouched under any circumstances. On June 9, 1941, an "action against secret doctrines and secret sciences" started. In the course of this action there were numerous arrests and confiscations, which were particularly directed against pastors of the Christian community. For example, Emil Bock and other people were taken to the SS protective custody camp in Welzheim . The books and manuscripts confiscated during this action were given to Hauer's "Aryan seminar" for scientific evaluation.

"We have to put an end to anthroposophy even in its last branches, because it will always become a new danger."

- Letter from Hauer of November 5, 1940

anti-Semitism

According to Junginger, Hauer's relationship to the “problem of the Jewish question ” was characterized by “deep ambiguity”. Long before the National Socialists came to power, Hauer had developed the idea "that universities as well as literature, art, etc., suffered from an excess of Jews and that a 'cleansing of the German people from the Jewish element' was urgently required." For this reason, Hauer tried in 1929 to prevent the appointment of the ancient historian Richard Laqueur , who was baptized Christian but considered Jewish, to the University of Tübingen.

On the one hand, Hauer said several times that the introduction of the Aryan paragraph had become a "heavy burden" for him. In a really religious community, racial affiliation shouldn't really be in the foreground. On the other hand, the members of the German Faith Movement had to take the affidavit that they were free of “Jewish and colored blood”. "With the kings," said Hauer in 1935, "there never would have been such a thing as an Aryan paragraph, and of course it didn't need to exist either, because Jews would not have felt comfortable there and left on their own initiative."

Hauer's ambiguity, that on the one hand, religious standards should in principle apply to everyone, but in a specific case not to Jews, is what the historian Junginger called an “ambivalent point of view” that could be called “hardly anything other than hypocritical”. His conclusion: "Hauer did not notice the duplicity of his argument about an attachment to the Jews in the sphere of religion while at the same time being excluded from real life."

Hauer repeatedly showed " anti-Semitic behavior". In 1935 he acted against the Indological activities of his Jewish colleague Otto Strauss. In a memorandum of March 4, 1935 to the Reich Ministry of Education , Hauer demanded that the "universities be converted according to racial criteria". During the National Socialist era, Hauer gave up his first name Jakob , which was of Judeo-Christian origin. On behalf of the Security Service (SD) , Hauer observed Martin Buber and Albert Schweitzer .

post war period

After the end of the war, Hauer was initially relieved of his professorship and interned by the French occupying forces from May 1945 to August 1947. In July 1949, Hauer was classified as a follower by the University Chamber for Denazification of Tübingen . At the same time, he was retired, with the statutory pension.

Hauer's tomb in the cemetery in Ditzingen

Various people stood up for him, including Martin Buber , with whom he had known and been on friendly terms since the late 1920s. In 1934, at the conference in Ascona, the SS security service appointed Hauer as an informant on Buber. In ignorance of this informant activity, Buber prepared a positive report on Hauer after the war and, among other things, certified his efforts to draft a "humanly acceptable solution" to the Jewish question, for which Hauer thanked Buber in a letter acknowledging Buber's "Tiefenblick". His former pupil and doctoral student, the right-wing extremist publisher Herbert Grabert , and his "Association of Non-Official (Rejected) University Lecturers" called for Hauer's rehabilitation and return to the university.

With regard to his religious activities, Hauer found a new field of activity in the environment of the German Unitarian religious community . In 1950 he founded the “Working Group for Free Religious Research and Philosophy” together with Lothar Stengel-von Rutkowski . National Socialists such as Friedrich Berger , Bernhard Kummer , Hans Grunsky and Erich Keller were among the first employees . On April 4, 1956, the "Free Academy" was founded on Hauer's 75th birthday. After Hauer's death in 1962, Stengel-von Rutkowski took over the chairmanship of the academy.

Publications

  • 1922: The beginnings of yoga practice in ancient India
  • 1923: The religions. Their becoming, their meaning, their truth. First Book: The Religious Experience on the Lower Levels. Kohlhammer, Stuttgart 1923.
  • 1923: Becoming and essence of anthroposophy. A rating and a criticism. 4 lectures. Kohlhammer, Stuttgart 1923.
  • 1932: Yoga as a healing path
  • 1934: German Gottschau
  • 1934: What does the German Faith Movement want?
  • 1937: Belief history of the Indo-Europeans
  • 1940: Religion and Race . In: Robert Wetzel / Hermann Hoffmann ( eds .): Wissenschaftliche Akademie Tübingen des NSD.-Dozentbundes, Volume 1: 1937, 1938, 1939 , Tübingen: Mohr 1940, pp. 177–225.
  • 1941: Faith and Blood
  • 1941: Religion and Race
  • 1943: Scripture of the Gods. From the origin of the runes. New edition: Orion-Heimreiter-Verlag , Kiel 2004, ISBN 3-89-093028-X
  • 1950: The crisis of religion and its overcoming
  • 1952: Faith and Knowledge

literature

  • Schaul Baumann : The German Faith Movement and its founder Jakob Wilhelm Hauer (1821–1962) . (= Religious Studies Series. Volume 22). Diagonal, Marburg (Lahn) 2005, ISBN 3-927165-91-3 .
  • Friedrich Wilhelm Bautz :  Hauer, Jakob Wilhelm. In: Biographisch-Bibliographisches Kirchenlexikon (BBKL). Volume 2, Bautz, Hamm 1990, ISBN 3-88309-032-8 , Sp. 593-594.  ( Article / beginning of article in Internet archive )
  • Margarete Dierks : Jakob Wilhelm Hauer 1881–1962. Life, work, effect . Lambert Schneider, Heidelberg 1986.
  • Ulrich Hufnagel: Religious Studies and Indian Religious History in the Works of Jakob Wilhelm Hauer: Scientific Concept and Political Orientation. In: H. Brückner ( inter alia): India research in times of change. Analyzes and documents on Indology and religious studies in Tübingen . Tübingen 2003, ISBN 3-89308-345-6 , pp. 145-174.
  • Horst Junginger : Jakob Wilhelm Hauer. In: Ingo Haar, Michael Fahlbusch (Hrsg.): Handbuch der Völkischen Wissenschaften. Among employees v. Matthias Berg. Saur, Munich 2008, ISBN 978-3-598-11778-7 , pp. 230-234.
  • Horst Junginger: The "Aryan Seminar" at the University of Tübingen 1940–1945. In: H. Brückner u. a .: India research in the changing times. Analyzes and documents on Indology and religious studies in Tübingen . Tübingen 2003, ISBN 3-89308-345-6 , pp. 177-207.
  • Horst Junginger: From philological to folk religious studies. The subject of religious studies at the University of Tübingen from the middle of the 19th century to the end of the Third Reich (= Contubernium. 51). Franz Steiner, Stuttgart 1999, ISBN 3-515-07432-5 .
  • Ernst Klee : Article Jakob Wilhelm Hauer . In other words: The personal dictionary on the Third Reich. Who was what before and after 1945? Fischer Taschenbuch, Frankfurt 2005, ISBN 3-596-16048-0 , p. 232.
  • Walther Killy : German Biographical Encyclopedia . Saur, Munich 2001, ISBN 3-423-59053-X (10 vols.).
  • Johannes Lorentzen : The Christian Confession and the German Faith Movement. A discussion with Count Reventlow and Professor Hauer , Breklum 1935; reprinted in: Karl Ludwig Kohlwage , Manfred Kamper, Jens-Hinrich Pörksen (eds.): “You will be my witnesses!” Voices for the preservation of a denominational church in urgent times. The Breklumer Hefte of the ev.-luth. Confessional community in Schleswig-Holstein from 1935 to 1941. Sources on the history of the church struggle in Schleswig-Holstein. Compiled and edited by Peter Godzik , Husum: Matthiesen Verlag 2018, ISBN 978-3-7868-5308-4 , pp. 19–40.
  • Ulrich Nanko: The German Faith Movement. A historical and sociological investigation . Religious Studies Series, Volume 4. Diagonal, Marburg (Lahn) 1993, ISBN 3-927165-16-6 .
  • Karla Poewe, Irving Hexham : Jakob Wilhelm Hauer's New Religion and National Socialism. In: Journal of Contemporary Religion . 20 (2005), pp. 195–215 online (PDF; 118 kB)
  • Karl Rennstich : The German Faith . Stuttgart 1992 Ev. Central Office for Weltanschauung Issues Information No. 121 (1992) (PDF; 97 kB)
  • Hans Jürgen Rieckenberg:  Hauer, Jakob Wilhelm. In: New German Biography (NDB). Volume 8, Duncker & Humblot, Berlin 1969, ISBN 3-428-00189-3 , p. 83 f. ( Digitized version ).
  • Hans Treplin: Neither Hauer nor the German Church. A popular word from Schleswig-Holstein about the struggle for the Christian faith , Breklum 1935; reprinted in: Kohlwage, Kamper, Pörksen (eds.): “You will be my witnesses!” ... , Husum: Matthiesen Verlag 2018, ISBN 978-3-7868-5308-4 , pp. 42-65.

Web links

Commons : Jakob Wilhelm Hauer  - Collection of images, videos and audio files

Individual evidence

  1. ↑ or earlier
  2. ↑ a b c Junginger: Jakob Wilhelm Hauer. P. 230.
  3. ^ Friedrich Wilhelm Bautz:  Hauer, Jakob Wilhelm. In: Biographisch-Bibliographisches Kirchenlexikon (BBKL). Volume 2, Bautz, Hamm 1990, ISBN 3-88309-032-8 , Sp. 593-594.  ( Article / beginning of article in Internet archive )
  4. ↑ Stefan Breuer : The Völkische in Germany . Darmstadt 2008, p. 260.
  5. ↑ a b Junginger: Jakob Wilhelm Hauer. P. 230f.
  6. ^ Ulrich Nanko: Institutionalization of criticism of religion. In: Humanismus aktuell - Hefte für Kultur und Weltanschauung No. 19 / Autumn 2006, p. 20.
  7. ↑ Ulrich Nanko: The German Faith Movement. Pp. 57-61.
  8. ↑ a b Gerhard Besier : The churches and the Third Reich. Divisions and defensive battles 1934–1937 . Berlin 2001, ISBN 3-549-07149-3 , p. 250.
  9. ↑ a b Rennstich: The German Faith. P. 17
  10. ↑ As an adult see: Junginger: From the philological to the volkic religious studies. P. 128.
  11. ↑ a b c Ernst Klee : The dictionary of persons on the Third Reich. P. 232.
  12. ↑ Junginger: From philological to national religious studies. P. 128 f., 136. Other sources speak of an earlier entry into the SS: Cornelia Essner writes in her book Die "Nürnbergeretze" or the administration of Rassenwahns 1933–1945 on page 29: "Hauer joined the SS in 1932" . Carlo Schmid claims to have seen Hauer in Tübingen in 1933 in the uniform of an SS-Untersturmführer (Carlo Schmid: Memories. 1979, p. 166)
  13. ↑ Schaul Baumann: The German Faith Movement . Marburg 2005, p. 176.
  14. ^ Junginger: Jakob Wilhelm Hauer. P. 232.
  15. ↑ a b Junginger: Jakob Wilhelm Hauer. P. 233.
  16. ^ The Pagans' Progress - Rites in German Countryside. In: The Times. April 30, 1935, p. 15.
  17. ↑ Nanko: The German Faith Movement . P. 286.
  18. ↑ Nanko: The German Faith Movement . P. 281.
  19. ↑ Nanko: The German Faith Movement . P. 279.
  20. ↑ JW Hauer: Anthroposophy as a path to the spirit. In: The deed. Monthly magazine for the future of German culture. No. 2, 1921, pp. 801-824.
  21. ↑ Jakob Wilhelm Hauer: Essence and Becoming of Anthroposophy. A rating and a criticism. 4 lectures. Kohlhammer, Stuttgart 1923.
  22. ↑ Junginger: From philological to national religious studies ; P. 197 ff.
  23. ^ Junginger: Völkische Religionswissenschaft. P. 184.
  24. ↑ Baumann: Die deutsche GB ... p. 206.
  25. ↑ Junginger: From philological to national religious studies. Pp. 188, 195.
  26. ↑ Junginger: From philological to national religious studies. P. 186. Hauer argued against Strauss taking over the vacant editorial management of the oriental literary newspaper. In a letter to Eckardt it says: "In my opinion the Jewish spirit is incapable of really understanding Indo-Aryan thought." Bundesarchiv (Germany) Nachlass Hauer (NL-H), vol. 141, p. 607. Also tried Hauer to prevent Strauss from receiving the chair for Indology in Marburg.
  27. ↑ Junginger: From philological to national religious studies. P. 137.
  28. ↑ a b c Horst Junginger: Jakob Wilhelm Hauer. P. 234.
  29. ↑ For the court proceedings, see Dierks: Jakob Wilhelm Hauer 1881–1962. Pp. 381-400.
  30. ^ Dierks: Jakob Wilhelm Hauer 1881–1962 . P. 346.
  31. ↑ a b Junginger: From philological to national religious studies. P. 138f.
  32. ↑ Baumann: The German Faith Movement . Pp. 192–197 on the relationship between Hauer and Buber; P. 288 Letter of thanks from Hauer to Buber: “Thank you very much for your letter and your report, which arrived at the right time ... Your report will certainly make an impression, because the exemplary objectivity and the clarity of the terminological formulation lifts this report above the majority what is offered in these matters. For me it is gratifying proof of the fact that genuine ethical and religious attitudes can see through even the most terrible things with in-depth look. You have said very important things in a few words, and with a sure word you have what determined me in these years. "
  33. ↑ Junginger: From philological to national religious studies. P. 293.
  34. ^ Junginger: Jakob Wilhelm Hauer . P. 234.
  35. ↑ Berger, director of the Braunschweig University of Applied Sciences since 1937 , was already co-editor of the magazine Deutscher Glaube in 1936 .
  36. ↑ Keller was originally a Protestant pastor and among the German Christians, then active in the German Faith Movement.
    Hubert Cancik , Uwe Puschner , Hubert Mohr: anti-Semitism, paganism, ethnic religion . KG Saur, Munich 2004, p. 131.
  37. ^ Website of the Free Academy
  38. ↑ Baumann: The German Faith Movement . P. 173.
  39. ↑ Readable online. Hauer passim , with 100 mentions. Junginger points out above all to Hauer's personal references to the temple society, from which his contact with the RSHA and its "Research Group Orient" around Otto Rössler (Africanist) and Walter Lorch, who also comes from the Jerusalem Beritt, arose
  40. ↑ Biogram Hans Treplin (online at geschichte-bk-sh.de)
personal data
SURNAME Hauer, Jakob Wilhelm
BRIEF DESCRIPTION German religious scholar
DATE OF BIRTH April 4, 1881
PLACE OF BIRTH Ditzingen , Germany
DATE OF DEATH February 18, 1962
Place of death Tubingen , Germany