To this question we feel that we have to reply in the affirmative. We are in fact convinced that no human experience is without meaning or unworthy of analysis, and that fundamental values, even if they are not positive, can be deduced from this particular world which we are describing. We would also like to consider that the Lager was pre-eminently a gigantic biological and social experiment.
Thousands of individuals, differing in age, condition, origin, language, culture and customs, are enclosed within barbed wire: there they live a regular, controlled life which is identical for all and inadequate to all needs, and which is more rigorous than any experimenter could have set up to establish what is essential and what adventitious to the conduct of the human animal in the struggle for life.
We do not believe in the most obvious and facile deduction: that man is fundamentally brutal, egoistic and stupid in his conduct once every civilized institution is taken away, and that the Häftling is consequently nothing but a man without inhibitions. We believe, rather, that the only conclusion to be drawn is that in the face of driving necessity and physical disabilities many social habits and instincts are reduced to silence.
But another fact seems to us worthy of attention: there comes to light the existence of two particularly well differentiated categories among men – the saved and the drowned. Other pairs of opposites (the good and the bad, the wise and the foolish, the cowards and the courageous, the unlucky and the fortunate) are considerably less distinct, they seem less essential, and above all they allow for more numerous and complex intermediary gradations.
This division is much less evident in ordinary life; for there it rarely happens that a man loses himself. A man is normally not alone, and in his rise or fall is tied to the destinies of his neighbours; so that it is exceptional for anyone to acquire unlimited power, or to fall by a succession of defeats into utter ruin. Moreover, everyone is normally in possession of such spiritual, physical and even financial resources that the probabilities of a shipwreck, of total inadequacy in the face of life, are relatively small. And one must take into account a definite cushioning effect exercised both by the law, and by the moral sense which constitutes a self-imposed law; for a country is considered the more civilized the more the wisdom and efficiency of its laws hinder a weak man from becoming too weak or a powerful one too powerful.
But in the Lager things are different: here the struggle to survive is without respite, because everyone is desperately and ferociously alone. If some Null Achtzehn vacillates, he will find no one to extend a helping hand; on the contrary, someone will knock him aside, because it is in no one’s interest that there will be one more ‘musselman’* dragging himself to work every day; and if someone, by a miracle of savage patience and cunning, finds a new method of avoiding the hardest work, a new art which yields him an ounce of bread, he will try to keep his method secret, and he will be esteemed and respected for this, and will derive from it an exclusive, personal benefit; he will become stronger and so will be feared, and who is feared is, ipso facto, a candidate for survival.
In history and in life one sometimes seems to glimpse a ferocious law which states: ‘to he that has, will be given; from he that has not, will be taken away’. In the Lager, where man is alone and where the struggle for life is reduced to its primordial mechanism, this unjust law is openly in force, is recognized by all. With the adaptable, the strong and astute individuals, even the leaders willingly keep contact, sometimes even friendly contact, because they hope later to perhaps derive some benefit. But with the musselmans, the men in decay, it is not even worth speaking, because one knows already that they will complain and will speak about what they used to eat at home. Even less worthwhile is it to make friends with them, because they have no distinguished acquaintances in camp, they do not gain any extra rations, they do not work in profitable Kommandos and they know no secret method of organizing. And in any case, one knows that they are only here on a visit, that in a few weeks nothing will remain of them but a handful of ashes in some near-by field and a crossed-out number on a register. Although engulfed and swept along without rest by the innumerable crowd of those similar to them, they suffer and drag themselves along in an opaque intimate solitude, and in solitude they die or disappear, without leaving a trace in anyone’s memory.
The result of this pitiless process of natural selection could be read in the statistics of Lager population movements. At Auschwitz, in 1944, of the old Jewish prisoners (we will not speak of the others here, as their condition was different), ‘kleine Nummer’, low numbers less than 150,000, only a few hundred had survived; not one was an ordinary Häftling, vegetating in the ordinary Kommandos, and subsisting on the normal ration. There remained only the doctors, tailors, shoemakers, musicians, cooks, young attractive homosexuals, friends or compatriots of some authority in the camp; or they were particularly pitiless, vigorous and inhuman individuals, installed (following an investiture by the SS command, which showed itself in such choices to possess satanic knowledge of human beings) in the posts of Kapos, Blockältester, etc.; or finally, those who, without fulfilling particular functions, had always succeeded through their astuteness and energy in successfully organizing, gaining in this way, besides material advantages and reputation, the indulgence and esteem of the powerful people in the camp. Whosoever does not know how to become an ‘Organisator’, ‘Kombinator’, ‘Prominent’ (the savage eloquence of these words!) soon becomes a ‘musselman’. In life, a third way exists, and is in fact the rule; it does not exist in the concentration camp.
To sink is the easiest of matters; it is enough to carry out all the orders one receives, to eat only the ration, to observe the discipline of the work and the camp. Experience showed that only exceptionally could one survive more than three months in this way. All the musselmans who finished in the gas chambers have the same story, or more exactly, have no story; they followed the slope down to the bottom, like streams that run down to the sea. On their entry into the camp, through basic incapacity, or by misfortune, or through some banal incident, they are overcome before they can adapt themselves; they are beaten by time, they do not begin to learn German, to disentangle the infernal knot of laws and prohibitions until their body is already in decay, and nothing can save them from selections or from death by exhaustion. Their life is short, but their number is endless; they, the Muselmänner, the drowned, form the backbone of the camp, an anonymous mass, continually renewed and always identical, of non-men who march and labour in silence, the divine spark dead within them, already too empty to really suffer. One hesitates to call them living: one hesitates to call their death death, in the face of which they have no fear, as they are too tired to understand.
They crowd my memory with their faceless presences, and if I could enclose all the evil of our time in one image, I would choose this image which is familiar to me: an emaciated man, with head dropped and shoulders curved, on whose face and in whose eyes not a trace of a thought is to be seen.
If the drowned have no story, and single and broad is the path to perdition, the paths to salvation are many, difficult and improbable.
The most travelled road, as we have stated, is the ‘Prominenz’. ‘Prominenten’ is the name for the camp officials, from the Häftling-director (Lagerältester) to the Kapos, the cooks, the nurses, the night-guards, even to the hut-sweepers and to the Scheissminister and Bademeister (superintendents of the latrines and showers). We are more particularly interested in the Jewish Prominents, because while the others are automatically invested with offices as they enter the camp in virtue of their natural supremacy, the Jews have to plot and struggle hard to gain them.
The Jewish Prominents form a sad and notable human phenomenon. In them converge present, past and atavistic sufferings, and the tradition of hostility towards the stranger makes of them monsters of asociality and insensitivity.
They are the typical product of the structure of the German Lager: if one offers a position of privilege to a few individuals
in a state of slavery, exacting in exchange the betrayal of a natural solidarity with their comrades, there will certainly be someone who will accept. He will be withdrawn from the common law and will become untouchable; the more power that he is given, the more he will be consequently hateful and hated. When he is given the command of a group of unfortunates, with the right of life or death over them, he will be cruel and tyrannical, because he will understand that if he is not sufficiently so, someone else, judged more suitable, will take over his post. Moreover, his capacity for hatred, unfulfilled in the direction of the oppressors, will double back, beyond all reason, on the oppressed; and he will only be satisfied when he has unloaded on to his underlings the injury received from above.
We are aware that this is very distant from the picture that is usually given of the oppressed who unite, if not in resistance, at least in suffering. We do not deny that this may be possible when oppression does not pass a certain limit, or perhaps when the oppressor, through inexperience or magnanimity, tolerates or favours it. But we state that in our days, in all countries in which a foreign people have set foot as invaders, an analogous position of rivalry and hatred among the subjected has been brought about; and this, like many other human characteristics, could be experienced in the Lager in the light of particularly cruel evidence.
About the non-Jewish Prominents there is less to say, although they were far and away the most numerous (no ‘Aryan’ Häftling was without a post, however modest). That they were stolid and bestial is natural when one thinks that the majority were ordinary criminals, chosen from the German prisons for the very purpose of their employment as superintendents of the camps for Jews; and we maintain that it was a very apt choice, because we refuse to believe that the squalid human specimens whom we saw at work were an average example, not of Germans in general, but even of German prisoners in particular. It is difficult to explain how in Auschwitz the political German, Polish and Russian Prominents rivalled the ordinary convicts in brutality. But it is known that in Germany the qualification of political crime also applied to such acts as clandestine trade, illicit relations with Jewish women, theft from Party officials. The ‘real’ politicals lived and died in other camps, with names now sadly famous, in notoriously hard conditions, which, however, in many aspects differed from those described here.
But besides the officials in the strict sense of the word, there is a vast category of prisoners, not initially favoured by fate, who fight merely with their own strength to survive. One has to fight against the current; to battle every day and every hour against exhaustion, hunger, cold and the resulting inertia; to resist enemies and have no pity for rivals; to sharpen one’s wits, build up one’s patience, strengthen one’s willpower. Or else, to throttle all dignity and kill all conscience, to climb down into the arena as a beast against other beasts, to let oneself be guided by those unsuspected subterranean forces which sustain families and individuals in cruel times. Many were the ways devised and put into effect by us in order not to die: as many as there are different human characters. All implied a weakening struggle of one against all, and a by no means small sum of aberrations and compromises. Survival without renunciation of any part of one’s own moral world – apart from powerful and direct interventions by fortune – was conceded only to very few superior individuals, made of the stuff of martyrs and saints.
We will try to show in how many ways it was possible to reach salvation with the stories of Schepschel, Alfred L., Elias and Henri.
Schepschel has been living in the Lager for four years. He has seen the death of tens of thousands of those like him, beginning with the pogrom which had driven him from his village in Galicia. He had a wife and five children and a prosperous business as a saddler, but for a long time now he has grown accustomed to thinking of himself only as a sack which needs periodic refilling. Schepschel is not very robust, nor very courageous, nor very wicked; he is not even particularly astute, nor has he ever found a method which allows him a little respite, but he is reduced to small and occasional expedients, ‘kombinacje’ as they are called here.
Every now and again he steals a broom in the Buna and sells it to the Blockältester; when he manages to set aside a little bread-capital, he hires the tools of the cobbler in the Block, his compatriot, and works on his own account for a few hours; he knows how to make braces with interlaced electric wires. Sigi told me that he has seen him during the midday interval singing and dancing in front of the hut of the Slovak workers, who sometimes reward him with the remainders of their soup.
This said, one would be inclined to think of Schepschel with indulgent sympathy, as of a poor wretch who retains only a humble and elementary desire to live, and who bravely carries on his small struggle not to give way. But Schepschel was no exception, and when the opportunity showed itself, he did not hesitate to have Moischl, his accomplice in a theft from the kitchen, condemned to a flogging, in the mistaken hope of gaining favour in the eyes of the Blockältester and furthering his candidature for the position of Kesselwäscher, ‘vat-washer’.
The story of engineer Alfred L. shows among other things how vain is the myth of original equality among men.
In his own country L. was the director of an extremely important factory of chemical products, and his name was (and is) well known in industrial circles throughout Europe. He was a robust man of about fifty; I do not know how he had been arrested, but he entered the camp like all others: naked, alone and unknown. When I knew him he was very wasted away, but still showed on his face the signs of a disciplined and methodical energy; at that time, his privileges were limited to the daily cleaning of the Polish workers’ pots; this work, which he had gained in some manner as his exclusive monopoly, yielded him half a ladleful of soup per day. Certainly it was not enough to satisfy his hunger; nevertheless, no one had ever heard him complain. In fact, the few words that he let slip implied imposing secret resources, a solid and fruitful ‘organization’.
This was confirmed by his appearance. L. had a ‘line’: with his hands and face always perfectly clean, he had the rare self-denial to wash his shirt every fortnight, without waiting for the bi-monthly change (we would like to point out here that to wash a shirt meant finding soap, time and space in the overcrowded washroom; adapting oneself to carefully keep watch on the wet shirt without losing attention for a moment, and to put it on, naturally still wet, in the silence-hour when the lights are turned out); he owned a pair of wooden shoes to go to the shower, and even his striped suit was singularly adapted to his appearance, clean and new. L. had acquired in practice the whole appearance of a Prominent considerably before becoming one; only a long time after did I find out that L. was able to earn all this show of prosperity with incredible tenacity, paying for his individual acquisitions and services with bread from his own ration, so imposing upon himself a regime of supplementary privations.
His plan was a long-term one, which is all the more notable as conceived in an environment dominated by a mentality of the provisional; and L. carried it out with rigid inner discipline, without pity for himself or – with greater reason – for comrades who crossed his path. L. knew that the step was short from being judged powerful to effectively becoming so, and that everywhere, and especially in the midst of the general levelling of the Lager, a respectable appearance is the best guarantee of being respected. He took every care not to be confused with the mass; he worked with stubborn duty, even occasionally admonishing his lazy comrades in a persuasive and deprecatory tone of voice; he avoided the daily struggle for the best place in the queue for the ration, and prepared to take the first ration, notoriously the most liquid, every day, so as to be noticed by his Blockältester for his discipline. To complete the separation, he always behaved in his relations with his comrades with the maximum courtesy compatible with his egotism, which was absolute.
When the Chemical Kommando was formed, as will be described, L. knew that his hour had struck: he needed no more than his spruce suit and his emaciated
and shaved face in the midst of the flock of his sordid and slovenly colleagues to at once convince both Kapo and Arbeitsdienst that he was one of the genuinely saved, a potential Prominent; so that (to he who has, shall be given) he was without hesitation appointed ‘specialist’, nominated technical head of the Kommando, and taken on by the Direction of Buna as analyst in the laboratory of the styrene department. He was subsequently appointed to examine all the new intake to the Chemical Kommando, to judge their professional ability; which he always did with extreme severity, especially when faced with those in whom he smelled possible future rivals.
I do not know how his story continued; but I feel it is quite probable that he managed to escape death, and today is still living his cold life of the determined and joyless dominator.
Elias Lindzin, 141565, one day rained into the Chemical Kommando. He was a dwarf, not more than five feet high, but I have never seen muscles like his. When he is naked you can see every muscle taut under his skin, like a poised animal; his body, enlarged without alteration of proportions, would serve as a good model for a Hercules: but you must not look at his head.
Under his scalp, the skull sutures stand out immoderately. The cranium is massive and gives the impression of being made of metal or stone; the limit of his shaven hair shows up barely a finger’s width above his eyebrows. The nose, the chin, the forehead, the cheekbones are hard and compact, the whole face looks like a battering ram, an instrument made for butting. A sense of bestial vigour emanates from his body.
To see Elias work is a disconcerting spectacle; the Polish Meister, even the Germans sometimes stop to admire Elias at work. Nothing seems impossible to him. While we barely carry one sack of cement, Elias carries two, then three, then four, keeping them balanced no one knows how, and while he hurries along on his short, squat legs, he makes faces under the load, he laughs, curses, shouts and sings without pause, as if he had lungs made of bronze. Despite his wooden shoes Elias climbs like a monkey on to the scaffolding and runs safely on cross-beams poised over nothing; he carries six bricks at a time balanced on his head; he knows how to make a spoon from a piece of tin, and a knife from a scrap of steel; he finds dry paper, wood and coal everywhere and knows how to start a fire in a few moments even in the rain. He is a tailor, a carpenter, a cobbler, a barber; he can spit incredible distances; he sings, in a not unpleasant bass voice, Polish and Yiddish songs never heard before; he can ingest ten, fifteen, twenty pints of soup without vomiting and without having diarrhoea, and begin work again immediately after. He knows how to make a big hump come out between his shoulders, and goes around the hut, bow-legged and mimicking, shouting and declaiming incomprehensibly, to the joy of the Prominents of the camp. I saw him fight a Pole a whole head taller than him and knock him down with a blow of his cranium into the stomach, as powerful and accurate as a catapult. I never saw him rest, I never saw him quiet or still, I never saw him injured or ill.