The true identity of Anna Anderson, the most famous Anastasia claimant, has remained one of the most controversial issues in modern history. However, under scrutiny and with the aid of further references, the answer seems to be more than crystal clear; that is, in spite of her claims, Anna was not Anastasia, but a Polish woman named Franziska Schanzkowska.
First of all, the reaction of Anastasia’s relatives should be critically examined. Even though several relatives of Anastasia recognized Anna as Anastasia by certain physical traits and Anna’s descriptions of the places that Anastasia had been to, most of the royal family repudiated such “evidence.” Furthermore, it was suggested that Anna might have been taught by supporters who had knowledge of the Tsar’s family, such as Gleb Botkin[1], whose father had been the Imperial Family's personal physician. As for the physical traits similar to those of Anastasia, it makes sense to speculate that they might have been forged during Anna’s long stays in hospitals throughout her lifetime.
Secondly, Anna’s mental condition provides the key to the demythification of the enchanted story. According to records, during the 64 years after she claimed that she was Anastasia, Anna was found to have had several serious breakdowns and tantrums, and almost all of the people who once lived with her gave similar reports on her abnormal behavior, which could strongly verify that she had been troubled with mental illness. In addition, having lived the former life of Franziska, a poor but ambitious peasant girl and a disillusioned factory worker (as observed by her old acquaintances), “Anna” might, on the one hand, deliberately choose to earn herself a new identity, one which was much more desirable to her fantasies, and, on the other hand, subconsciously persuade herself that she was indeed the lost Grand Duchess, which could be attributed to her amnesia, hallucinations or even schizophrenia.
Last, DNA tests clearly proved that Anna was indeed Franziska, not a member of the Romanov. Some might argue that the DNA samplings could have been contaminated or usurped on purpose, but other than DNA tests, there is no way to confirm people’s identities credibly. The issue of Anna’s identity is thus concluded.
Undoubtedly there were some parallels between Anna and Anastasia, one of which was that they were both traumatized severely in the turbulent society. It is of little wonder that people keep circulating the Anastasia legend not only as a reminder of the cruelty of the mistreatment which takes place during a commotion, but also as a means of expressing their deep sorrow and compassion for the deceased Romanov children, which is the way Carole D. Bos began her detailed discussion of Anastasia: by saying “What was the crime of Anastasia and [her] sisters? No crime. No trial. No justice. This is their story”[2].
First of all, the reaction of Anastasia’s relatives should be critically examined. Even though several relatives of Anastasia recognized Anna as Anastasia by certain physical traits and Anna’s descriptions of the places that Anastasia had been to, most of the royal family repudiated such “evidence.” Furthermore, it was suggested that Anna might have been taught by supporters who had knowledge of the Tsar’s family, such as Gleb Botkin[1], whose father had been the Imperial Family's personal physician. As for the physical traits similar to those of Anastasia, it makes sense to speculate that they might have been forged during Anna’s long stays in hospitals throughout her lifetime.
Secondly, Anna’s mental condition provides the key to the demythification of the enchanted story. According to records, during the 64 years after she claimed that she was Anastasia, Anna was found to have had several serious breakdowns and tantrums, and almost all of the people who once lived with her gave similar reports on her abnormal behavior, which could strongly verify that she had been troubled with mental illness. In addition, having lived the former life of Franziska, a poor but ambitious peasant girl and a disillusioned factory worker (as observed by her old acquaintances), “Anna” might, on the one hand, deliberately choose to earn herself a new identity, one which was much more desirable to her fantasies, and, on the other hand, subconsciously persuade herself that she was indeed the lost Grand Duchess, which could be attributed to her amnesia, hallucinations or even schizophrenia.
Last, DNA tests clearly proved that Anna was indeed Franziska, not a member of the Romanov. Some might argue that the DNA samplings could have been contaminated or usurped on purpose, but other than DNA tests, there is no way to confirm people’s identities credibly. The issue of Anna’s identity is thus concluded.
Undoubtedly there were some parallels between Anna and Anastasia, one of which was that they were both traumatized severely in the turbulent society. It is of little wonder that people keep circulating the Anastasia legend not only as a reminder of the cruelty of the mistreatment which takes place during a commotion, but also as a means of expressing their deep sorrow and compassion for the deceased Romanov children, which is the way Carole D. Bos began her detailed discussion of Anastasia: by saying “What was the crime of Anastasia and [her] sisters? No crime. No trial. No justice. This is their story”[2].
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