One statue comes, another one goes. Maybe

Let’s start with the one that most likely will come unless Mazsihisz, the organization of Hungarian Jewish communities, really means what it threatened: to boycott the 70th anniversary memorial year of the Holocaust.

In its litany of complaints Mazsihisz wrote that it finds the erection of a statue commemorating the German “occupation” of Hungary on March 19, 1944 highly objectionable. To the current Hungarian government’s way of thinking, this date marks the beginning of a more than 45-year period during which Hungary was deprived of her sovereignty. The intention of the present regime is clear. They want to disassociate Hungarian governments and the nation from all acts associated with the Holocaust. It was only the Germans’ fault. The preamble to the new Orbán constitution makes that clear. The erection of this memorial will be an “artistic” depiction of the appropriate passages in the preamble.

So, how do the current rulers see those events? What was Hungary’s role in that fateful year? The statue, whose plans were made public by an MSZP member of the District V city council yesterday, is a perfect representation of this government’s ideas on history. Or rather their attempt to distort history in such a way that Hungary and the Hungarian people will not have to face the brutal facts: that Hungarian governments had a large share, perhaps the major share in what happened to almost half a million Hungarians of Jewish origin.

The statue depicts Hungary as Archangel Gabriel, completely powerless, being attacked by the German eagle. Naturally, this is an unacceptable interpretation of the facts.  As Magyar Narancs ironically summed up this falsification of history in a headline: “Hungary, the angelic axis power.” Archangel Gabriel, according to the Legend of Bishop Hartvik (1095-1116), intervened on Stephen’s behalf with the pope who originally wanted to send the crown to Mieszko I of Poland. The Hartvik legend cannot be correct, even if Gabriel’s alleged intervention is excised, because by 1000 Mieszko I was already dead. However, Hungarian Catholic tradition kept up the myth, and therefore a statue of Archangel Gabriel was erected at the time of the millennial celebrations in 1898. It stands in the middle of the statues depicting Hungarian kings and heroes on Heroes’ Square.

So, the main figure of the statue is not at all new. It goes back to the same Christian legend and naturally has wings as an archangel should. But if one compares the two, the old and the new, there are great differences in the depictions of the same figure. The 1898 statue is a self-confident and powerful figure, in one hand holding the Holy Crown and in the other the double cross. The new one is beaten and powerless, at the mercy of his enemy. His arms are uplifted in supplication, presumably praying to God for help as his wings are being attacked by an eagle, representing the Reich. A pitiful, sad, blameless figure. A victim.

And the statue will be big. Very big. It will be 7 meters tall, and the spread of the eagle’s wings will be 4.5 meters wide. Yes, I think the statue is hideous, but this is the least of its problems. Much more worrisome is the message it conveys.

And now let’s move on to the statue that might be going away. It is a not too attractive statue of Karl Marx, currently still in place at Corvinus University, which used to be called Karl Marx University. Until now the statue didn’t bother anyone. In fact, it is a favorite with the students. It is almost obligatory to have a picture taken with Marx as a memento before graduating. Well, Bence Rétvári, deputy chairman of the phantom Christian Democratic Party and undersecretary of the Ministry of Administration and Justice, decided that it was a disgrace that Marx’s statue adorns the main hallway of the university. He decided to act. He wrote an open letter to the faculty and students of the university and asked them to remove the statue because Marx was a racist and an anti-Semite who hated the Slavs and who wanted to herd women together and force them to be prostitutes. He also approved of slavery. In addition, he was a Social Darwinist and thus a forerunner of Nazism. In addition, of course, to all his other sins, including the 100 million victims of communism.

Sound unfamiliar? You wouldn’t quite recognize Karl Marx from this description? I’m not surprised. Most Hungarian commentators made fun of Rétvári’s ignorance, including a few who actually know something about Marxism because they had to study the works of Marx and Engels. Rétvári, who was ten years old at the time of the regime change, most likely never read Marx. Júlia Lévai, who wrote an excellent piece about the nonsensical nature of his accusations, thinks that Rétvári only acts as if  “he were that stupid.” As opposed to Lévai, I am convinced that this guy really is that ignorant. We mustn’t forget that he attended the famous Piarist Gymnasium in Budapest. Later he received a law degree from the Péter Pázmány Catholic University. I doubt that at either place he had much reason to read Marx.

Rétvári or his staff dug up some lesser known works of Marx and Engels which they didn’t quite understand and came up with bizarre interpretations. Mind you, in the case of Marx’s alleged anti-Slav prejudices Rétvári is actually quoting from an article written by Friedrich Engels. Engels? Marx? Who cares. Rétvári is also not quite familiar with the meaning of the verb “to prostitute” in the sense of “to degrade” and therefore he decided that Marx wanted women to become prostitutes. One doesn’t have to be too familiar with Marx’s work to know that he considered the marriages of his day a kind of prostitution in the sense that women were completely subjugated to their husbands. Since Marx’s ideas on socialism or communism were based on the alleged equality of all, it is hard to imagine therefore that someone would think that Marx promoted the exploitation and oppression of women.

As for Marx’s anti-Semitism, it is not exactly Rétvári’s discovery. However, Marx’s views on Jews are not as simple as the learned undersecretary thinks. Marx talked about Jews as a synonym for capitalists. When it comes to Marx’s approval of the slave trade, Rétvári or his assistants misunderstood the passage which, according to Mihály Kálmán, is actually a critique of the simplistic dialectics of Pierre-Joseph Proudhon. Some of the works Rétvári mentions can be found on the Internet: Friedrich Engels: “The Magyar Struggle” (Neue Rheinische Zeitung, January 1849) and Karl Marx, “Forced Emigration” (New York Tribune, 1853).

As for precedent, Rétvári began his letter by saying that if after the change of regime the statue of Georgi Dimitrov, the Bulgarian communist leader between 1945 and 1949, could be removed and the square in front of Corvinus University could be renamed, how it is possible that Marx’s statue is still inside the building? As if the intellectual weight of Dimitrov and Marx could be compared. It’s no wonder that Rétvári’s open letter was received with derision in certain circles. But again, I’m not surprised. Most members of this political “elite” are profoundly ignorant, yet they feel free to pass judgment on anyone whose views are different from theirs. For example, István Tarlós, currently mayor of Budapest and an engineer who is very proud of his technical approach to problems, said the following about Marx in 2007: “Marx as a philosopher is a duffer [antitalentum] where the ‘anti-‘ doesn’t signify his lack of talent but tells us about the direction of his activities which is the opposite of normal.”