Hitler

potatoes. Drexler did occasionally manage to procure a few prominent racists or nationalists as speakers—such as Gottfried Feder or the writer Dietrich Eckart. But the tone of the „ group remained at a dreary, beer-drinking level. Significantly, it did not address itself to the public at all. It was less a political party in the proper sense than a combination, typical for the Munich of those years, of secret society and locals gathering at the pub for their evening pint. A dull and embittered craving for exchange of opinions had brought them together. The lists of participants mention between ten and forty persons. Germany’s shame, the trauma of the lost war, anti-Semitic grumblings, complaints concerning the downfall of order, justice, and morals—these were the themes of the meetings. The “directives” Drexler had read at the initial meeting reveal heartfelt if awkwardly worded resentments toward the rich, the proletarians and Jews, the price gougers and the rabble-rousers. The program called for annual profits being limited to 10,000 marks, for parity representation of the different states in the German Foreign Office, and the right of “skilled workers with a legal residence… to be counted in the middle class.” For happiness lay not “in talk and empty phrases in meetings, demonstrations and elections, but in good work, a full cookpot and a fair chance for the children.”

However philistine and intellectually confused the character of the party as a whole must appear, the first sentence of the “directives” contains an idea that embodied historical experience and a widespread need among the people. It shows that clumsy, crotchety Anton Drexler had grasped the spirit of the age. For the DAP defined itself as a classless “socialist organization led only by German leaders.” Drexler’s “inspired idea” was to reconcile nationalism and socialism. He was neither the only man, nor even the first, to attempt this, and his concern about children and cookpots was a simplistic notion that certainly could not compete with the impressive Marxist systems of historical interpretation. But the moment in which Drexler seized on the idea—in the midst of the emotional crisis of a defeated, insulted country challenged by revolution—and the fact that he happened to meet Adolf Hitler, placed both the idea and the backroom political party which espoused it squarely on the stage of world history.

At the meeting of September 12, 1919, Gottfried Feder addressed the group on the subject: “How and by what means can capitalism be eliminated?” Among the forty-odd persons in the audience was Adolf Hitler, who was there on Captain Mayr’s instructions. While Feder was expatiating on his familiar theses, the guest noted that here was one more of those newly founded groups “like so many others” stifling “in their absurd philistinism.” Accordingly, “when Feder finally stopped talking, I was happy. I had seen enough.”

Nevertheless, Hitler waited for the discussion period, and when one of the visitors urged the separation of Bavaria from the Reich and her union with Austria, he rose in indignation: “I could not help demanding the floor.” He attacked the speaker so passionately that Drexler whispered to the locomotive engineer Lotter, who was sitting beside him: “Man, he has a big mouth; we could use him.” When Hitler, immediately after talking, turned to leave this “dull club,” Drexler hurried after him and asked him to come back soon. He pressed upon Hitler a pamphlet he had written titled My Political Awakening. Hitler has described how, lying in his bunk at the barracks early the following morning and watching the mice go after some crusts of bread he had thrown down for them, he began to read the pamphlet. In Drexler’s accounts of his life he recognized elements in his own experience: exclusion from jobs by union terrorism; earning a wretched living by semiartistic work (in Drexler’s case playing the zither in a night club); and, finally, the great illumination accompanied by feelings of intense anxiety—recognition of the role of the Jewish race as corrupters of the world. These parallels aroused Hitler’s interest, even though the person involved was a worker, as Hitler constantly reiterates.⁶

A few days later he received in the mail an unsolicited membership card bearing the number 555. Partly amused, partly annoyed, partly not knowing quite how to react, he decided to accept the invitation to attend a committee meeting. At the Altes Rosenbad tavern in the Herrenstrasse, “a very rundown place,” he found at a table in the back room “in the dim light of a broken-down gas lamp” several young people. While the tavernkeeper and his wife and one or two guests sat gloomily around in the other room, the group read the minutes “like the presiding committee of a Skat club.” They counted the club treasury (cash on hand: seven marks and fifty pfennigs). They approved the reports and drafted letters to similar associations in North Germany. All in all, “this was club life of the worst manner and sort.”

For two days Hitler pondered, and as always when he reminisced about decisive situations in his life, he spoke of the strain of the decision and emphasized the “hard,” “difficult,” or “bitter” mental effort it cost him. It ended with his entering the German Workers’ Party as board member number 7, responsible for recruitment and propaganda. “After two days of agonized pondering and reflection, I finally came to the conviction that I had to take this step. It was the most decisive resolve of my life. From here there was and could be no turning back.”⁷

On the one hand, this is an example of Hitler’s trick of throwing a bit of dramatic lighting on turning points in his own career that only later became apparent as such. If the moment lacked any outward drama, he could at least portray the decision as the product of solitary, painful struggle. On the other hand, all available sources show him consistently, up to the very end, displaying a singular indecisiveness, a deep-seated fear of fixing on any one course. His later associates describe him as going through a wearing process of vacillation and changes of mind on many questions until he was so exhausted that he finally left things to chance and a toss of a coin. His cult of fate and Providence was a device to rationalize his indecisiveness. It might be said that all his personal and even some of his political decisions were nothing more than evasions, ways to escape alternatives he felt to be threatening. In any case, throughout his life, from his leaving school, his moves to Vienna and Munich, and his volunteering for the army, up to his step into politics, it is not hard to detect the escape motivation. The same is true for much of his behavior during the following years, right down to the hapless postponements of the very end.

The desire to evade the oppressive demands of duty and order in the respectable world, to put off the feared discharge into civilian life dictated all his actions as a returned soldier and gradually led him into the wings of the Bavarian political stage. He looked upon politics as the vocation of one who was without a vocation and wanted to remain so. Now at last he had a field of action that demanded no qualifications other than those he possessed: passion, imagination, organizational talent, and demagogic gifts. In the barracks he wrote and typed away indefatigably at invitations to meetings, which he then delivered personally. He asked for lists of names and addresses and spoke with the persons mentioned. He sought out connections, support, new members.

The results were meager at first. Every unfamiliar face that turned up at meetings was eagerly noted. Hitler’s success was due in considerable part to his being the only one in the organization with unlimited time at his disposal. His prestige rapidly increased in the seven-man party committee, which met once a week at a corner table in the Cafe Gasteig—later the object of worshipful veneration. The fact was that he had more ideas, was more adept and more energetic than the others in the executive committee.

The other members had been at home in their small-time situation and were perfectly content to remain there. They were stunned when Hitler began pushing the “dull club” into the public view. October 16, 1919, proved a decisive day both for the German Workers’ Party and the new man on its executive committee. At the first public meeting, with 111 persons present, Hitler took the floor as the second speaker of the evening. For thirty minutes, in an ever more furious stream of verbiage, he poured out the hatreds that ever since his days in the home for men had been stored up within him or discharged only in fruitless monologues. As if bursting through the silence and human barriers of many years, the sentences, the delusions, the accusations came tumbling out. And at the end “the people in the small room were electrified.” He had found “what before I had simply felt within me, without in any way knowing it.” Jubilantly, he made the overwhelming discovery: “I could speak!”⁸

That moment signified—if any specific moment did—the breakthrough to himself, the “hammer-stroke of fate” that shattered the “shell of everyday life.” His sense of release is palpable in the ecstatic tone of his memories of that evening. To be sure, he had tested his oratorical powers repeatedly in the past several weeks, and had become acquainted with his own ability to persuade and convert. But this was the first time he experienced the subjective force of his oratory, the triumphant self-abandonment to the point of sweating and reeling with exhaustion. And as everything with him turned to excess—his fears, his self-confidence, or even his rapture at hearing Tristan for the hundredth time—he henceforth fell into a veritable oratorical fury. Aside from or alongside of all political passions, from now on it was this newly awakened craving for vindication on the part of the “poor devil,” as he calls himself in his recollections of the period,⁹ that drove him again and again to the speaker’s platform.