Count Anton Arco Valley and the Murder of Kurt Eisner
Count Anton Arco Valley or more properly Count Anton von Padua Alfred Emil Hubert Georg Graf von Arco auf Valley is a largely forgotten individual. He is remembered at all for two principle reasons:
A) He was moved rooms to make way for Adolf Hitler in Landsberg prison. (1)
B) He shot and killed left-wing jewish politician Kurt Eisner on 21st February 1919. (2)
This last act was one of the principle reasons for the rise of the jewish-dominated Soviet Republic of Bavaria as I have previously explained in a separate article. (3)
The reason for Arco Valley’s assassination of Eisner is often described as being motivated by Arco Valley regarded Eisner ‘as a communist jew’– correctly as it happens despite the occasional hack poo-pooing the idea – (4) and as an ‘anti-Semitic nationalist’ Arco Valley thus had all the motivation he needed. (5)
The reality however is more prosaic.
Arco Valley was half-jewish ethnically-speaking, but in halakhic terms he was actually a pure-bred jew because his mother was jewish. Her name was Emily von Oppenheim and she was a scion of the famous German jewish banking dynasty of the same name. (6)
He actually assassinated Eisner, because he was rejected by the nationalist Thule Society in Munich because of the fact he was jew. (7)
Thus he apparently decided that he would ‘show them’ how ‘patriotic’ he was by killing a jewish communist leader, but the fact that all this achieved was to cause Eisner’s left-wing jewish successors and supporters to round up as many Thule Society members as they could find and murder them. (8)
Combined with Arco Valley’s sudden conversion to middle of the road conservatism after the murder in addition to his subsequent public threat to assassinate Adolf Hitler in 1933. (9)
Then it calls into question the sincerity of Arco Valley’s so-called ‘anti-Semitic nationalism’– despite being sometimes labelled a Catholic – (10) as motivation for his famous deed, because – despite his protestations in court and praise of other nationalists – (11) there doesn’t appear to be a basis for it and the result was the murder of the leading members of the group who rejected him because he was jewish.
Is that accidental or did Arco-Valley murder Eisner in the knowledge that the response would likely see those who had rejected him being murdered as ‘counter-revolutionaries’ in the resulting ‘red terror’?
Thus revenging himself upon the ‘evil anti-Semitic proto-Nazis’ who had so wrong him by not allowing them into their society.
It seems pretty likely that – given his anti-nationalist political affiliations and openly expressed desire to murder a fellow ‘anti-Semitic nationalist’ in 1933 after he had completed his sentence – that he did precisely this.
References
(1) Howard Sachar, 2002, ‘Dreamland: Europeans and Jews in the Aftermath of the Great War’, 1st Edition, Vintage: New York, p. 234
(2) Cf. https://karlradl14 .substack.com/p/the-jews-behind-the-bavarian-soviet
(3) Ibid; as an example of ‘non-communist’ Eisner: http://www.crimemagazine.com/count-anton-graf-von-arco-auf-valley-assassin-who-sparked-rise-nazi-party
(4) Martyn Housden, 2000, ‘Hitler: Study of a Revolutionary?’, 1st Edition, Routledge: New York, p. 43
(5) Jeffrey Gaab, 2006, ‘Munich: Hofbräuhaus & History: Beer, Culture, & Politics’, 1st Edition, Peter Lang: Oxford, p. 58; Chris Harman, 1997, ‘The Lost Revolution: Germany 1918 to 1923’, 2nd Edition, Bookmarks: London, p. 127
(6) Sachar, Op. Cit., p. 234
(7) Casper Erichsen, David Olusoga, 2010, ‘The Kaiser’s Holocaust: Germany’s Forgotten Genocide and the Colonial Roots of Nazism’, 1st Edition, Faber & Faber: London, p. 281; Nicholas Goodrick-Clarke, 2004, ‘The Occult Roots of Nazism: Secret Aryan Cults and their Influence on Nazi Ideology’, 3rd Edition, I. B. Tauris: New York, p. 148
(8) Goodrick-Clarke, Op. Cit., pp. 148-149
(9) Martin Broszat, Elke Fröhlich, 1983, ‘Bayern in der NS-Zeit’, 1st Edition, Oldenbourg Wissenschaftsverlag: Munich, p. 73
(10) See for example Erik von Kuehnelt-Leddihn, 2007, [1952], ‘Liberty or Equality: The Challenge of Our Times’, 1st Edition, The Ludwig von Mises Institute: Auburn, p. 334, n. 651
(11) For example: Joshua Derman, 2012, ‘Max Weber in Politics and Social Thought: From Charisma to Canonization’, 1stEdition, Cambridge University Press: New York, p. 23