تجربه ای در اردوگاه کار اجباری 02

کتاب: در جستجوی مقصود / فصل 3

تجربه ای در اردوگاه کار اجباری 02

توضیح مختصر

  • زمان مطالعه 53 دقیقه
  • سطح خیلی سخت

دانلود اپلیکیشن «زیبوک»

این فصل را می‌توانید به بهترین شکل و با امکانات عالی در اپلیکیشن «زیبوک» بخوانید

دانلود اپلیکیشن «زیبوک»

فایل صوتی

دانلود فایل صوتی

متن انگلیسی فصل

Earlier, I mentioned art. Is there such a thing in a con centration camp? It rather depends on what one chooses to call art. A kind of cabaret was improvised from time to time. A hut was cleared temporarily, a few wooden benches were pushed or nailed together and a program was drawn up. In the evening those who had fairly good positions in camp—the Capos and the workers who did not have to leave camp on distant marches—assembled there. They came to have a few laughs or perhaps to cry a little; any way, to forget. There were songs, poems, jokes, some with underlying satire regarding the camp. All were meant to help us forget, and they did help. The gatherings were so effective that a few ordinary prisoners went to see the cabaret in spite of their fatigue even though they missed their daily portion of food by going.

During the half-hour lunch interval when soup (which the contractors paid for and for which they did not spend much) was ladled out at our work site, we were allowed to assemble in an unfinished engine room. On entering, every one got a ladleful of the watery soup. While we sipped it greedily, a prisoner climbed onto a tub and sang Italian arias. We enjoyed the songs, and he was guaranteed a double helping of soup, straight “from the bottom”—that meant with peas!

Rewards were given in camp not only for entertainment, but also for applause. I, for example, could have found protection (how lucky I was never in need of it!) from the camp’s most dreaded Capo, who for more than one good reason was known as “The Murderous Capo.” This is how it happened. One evening I had the great honor of being invited again to the room where the spiritualistic seance had taken place. There were gathered the same intimate friends of the chief doctor and, most illegally, the warrant officer from the sanitation squad was again present. The Murderous Capo entered the room by chance, and he was asked to recite one of his poems, which had become famous (or infamous) in camp. He did not need to be asked twice and quickly produced a kind of diary from which he began to read samples of his art. I bit my lips till they hurt in order to keep from laughing at one of his love poems, and very likely that saved my life. Since I was also generous with my applause, my life might have been saved even had I been detailed to his working party to which I had previously been assigned for one day—a day that was quite enough for me. It was useful, anyway, to be known to The Murderous Capo from a favorable angle. So I applauded as hard as I could.

Generally speaking, of course, any pursuit of art in camp was somewhat grotesque. I would say that the real impression made by anything connected with art arose only from the ghostlike contrast between the performance and the background of desolate camp life. I shall never forget how I awoke from the deep sleep of exhaustion on my second night in Auschwitz—roused by music. The senior warden of the hut had some kind of celebration in his room, which was near the entrance of the hut. Tipsy voices bawled some hackneyed tunes. Suddenly there was a silence and into the night a violin sang a desperately sad tango, an unusual tune not spoiled by frequent playing. The violin wept and a part of me wept with it, for on that same day someone had a twenty-fourth birthday. That someone lay in another part of the Auschwitz camp, possibly only a few hundred or a thousand yards away, and yet completely out of reach. That someone was my wife.

To discover that there was any semblance of art in a concentration camp must be surprise enough for an out sider, but he may be even more astonished to hear that one could find a sense of humor there as well; of course, only the faint trace of one, and then only for a few seconds or minutes. Humor was another of the soul’s weapons in the fight for self-preservation. It is well known that humor, more than anything else in the human make-up, can afford an aloofness and an ability to rise above any situation, even if only for a few seconds. I practically trained a friend of mine who worked next to me on the building site to develop a sense of humor. I suggested to him that we would promise each other to invent at least one amusing story daily, about some incident that could happen one day after our liberation. He was a surgeon and had been an assistant on the staff of a large hospital. So I once tried to get him to smile by describing to him how he would be unable to lose the habits of camp life when he returned to his former work. On the building site (especially when the supervisor made his tour of inspection) the foreman encouraged us to work faster by shouting: “Action! Action!” I told my friend, “One day you will be back in the operating room, performing a big abdominal operation. Suddenly an orderly will rush in announcing the arrival of the senior surgeon by shouting, ‘Action! Action!’ “

Sometimes the other men invented amusing dreams about the future, such as forecasting that during a future dinner engagement they might forget themselves when the soup was served and beg the hostess to ladle it “from the bottom.”

The attempt to develop a sense of humor and to see things in a humorous light is some kind of a trick learned while mastering the art of living. Yet it is possible to practice the art of living even in a concentration camp, al though suffering is omnipresent. To draw an analogy: a man’s suffering is similar to the behavior of gas. If a certain quantity of gas is pumped into an empty chamber, it will fill the chamber completely and evenly, no matter how big the chamber. Thus suffering completely fills the human soul and conscious mind, no matter whether the suffering is great or little. Therefore the “size” of human suffering is absolutely relative.

It also follows that a very trifling thing can cause the greatest of joys. Take as an example something that happened on our journey from Auschwitz to the camp affiliated with Dachau. We had all been afraid that our transport was heading for the Mauthausen camp. We became more and more tense as we approached a certain bridge over the Danube which the train would have to cross to reach Mauthausen, according to the statement of experienced traveling companions. Those who have never seen anything similar cannot possibly imagine the dance of joy performed in the carriage by the prisoners when they saw that our transport was not crossing the bridge and was instead heading “only” for Dachau.

And again, what happened on our arrival in that camp, after a journey lasting two days and three nights? There had not been enough room for everybody to crouch on the floor of the carriage at the same time. The majority of us had to stand all the way, while a few took turns at squat ting on the scanty straw which was soaked with human urine. When we arrived the first important news that we heard from older prisoners was that this comparatively small camp (its population was 2,500) had no “oven,” no crematorium, no gas! That meant that a person who had become a “Moslem” could not be taken straight to the gas chamber, but would have to wait until a so-called “sick convoy” had been arranged to return to Auschwitz. This joyful surprise put us all in a good mood. The wish of the senior warden of our hut in Auschwitz had come true: we had come, as quickly as possible, to a camp which did not have a “chimney”—unlike Auschwitz. We laughed and cracked jokes in spite of, and during, all we had to go through in the next few hours.

W7hen we new arrivals were counted, one of us was missing. So we had to wait outside in the rain and cold wind until the missing man was found. He was at last discovered in a hut, where he had fallen asleep from exhaustion. Then the roll call was turned into a punishment parade. All through the night and late into the next morning, we had to stand outside, frozen and soaked to the skin after the strain of our long journey. And yet we were all very pleased! There was no chimney in this camp and Auschwitz was a long way off.

Another time we saw a group of convicts pass our work site. How obvious the relativity of all suffering appeared to us then! We envied those prisoners their relatively well regulated, secure and happy life. They surely had regular opportunities to take baths, we thought sadly. They surely had toothbrushes and clothes, brushes, mattresses—a separate one for each of them—and monthly mail bringing them news of the whereabouts of their relatives, or at least of whether they were still alive or not. We had lost all that a long time ago.

And how we envied those of us who had the opportunity to get into a factory and work in a sheltered room! It was everyone’s wish to have such a lifesaving piece of luck. The scale of relative luck extends even further. Even among those detachments outside the camp (in one of which I was a member) there were some units which were considered worse than others. One could envy a man who did not have to wade in deep, muddy clay on a steep slope emptying the tubs of a small field railway for twelve hours daily. Most of the daily accidents occurred on this job, and they were often fatal.

In other work parties the foremen maintained an apparently local tradition of dealing out numerous blows, which made us talk of the relative luck of not being under their command, or perhaps of being under it only temporarily. Once, by an unlucky chance, I got into such a group. If an air raid alarm had not interrupted us after two hours (during which time the foreman had worked on me especially), making it necessary to regroup the workers afterwards, I think that I would have returned to camp on one of the sledges which carried those who had died or were dying from exhaustion. No one can imagine the relief that the siren can bring in such a situation; not even a boxer who has heard the bell signifying the finish of a round and who is thus saved at the last minute from the danger of a knockout.

We were grateful for the smallest of mercies. We were glad when there was time to delouse before going to bed, although in itself this was no pleasure, as it meant standing naked in an unheated hut where icicles hung from the ceiling. But we were thankful if there was no air raid alarm during this operation and the lights were not switched off.

If we could not do the job properly, we were kept awake half the night.

The meager pleasures of camp life provided a kind of negative happiness,—”freedom from suffering,” as Schopen hauer put it—and even that in a relative way only. Real positive pleasures, even small ones, were very few. I remember drawing up a kind of balance sheet of pleasures one day and finding that in many, many past weeks I had experienced only two pleasurable moments. One occurred when, on returning from work, I was admitted to the cook house after a long wait and was assigned to the line filing up to prisoner-cook F . He stood behind one of the huge pans and ladled soup into the bowls which were held out to him by the prisoners, who hurriedly filed past. He was the only cook who did not look at the men whose bowls he was filling; the only cook who dealt out the soup equally, regardless of recipient, and who did not make favorites of his personal friends or countrymen, picking out the potatoes for them, while the others got watery soup skimmed from the top.

But it is not for me to pass judgment on those prisoners who put their own people above everyone else. Who can throw a stone at a man who favors his friends under circumstances when, sooner or later, it is a question of life or death? No man should judge unless he asks himself in ab solute honesty whether in a similar situation he might not have done the same.

Long after I had resumed normal life again (that means a long time after my release from camp), somebody showed me an illustrated weekly with photographs of prisoners lying crowded on their bunks, staring dully at a visitor.

“Isn’t this terrible, the dreadful staring faces—everything about it.”

“Why?” I asked, for I genuinely did not understand. For at that moment I saw it all again: at 5:00 A.M. it was still pitch dark outside. I was lying on the hard boards in an earthen hut where about seventy of us were “taken care of.”

We were sick and did not have to leave camp for work; we did not have to go on parade. We could lie all day in our little corner in the hut and doze and wait for the daily distribution of bread (which, of course, was reduced for the sick) and for the daily helping of soup (watered down and also decreased in quantity). But how content we were; happy in spite of everything. While we cowered against each other to avoid any unnecessary loss of warmth, and were too lazy and disinterested to move a finger unnecessarily, we heard shrill whistles and shouts from the square where the night shift had just returned and was assembling for roll call. The door was flung open, and the snowstorm blew into our hut. An exhausted comrade, covered with snow, stumbled inside to sit down for a few minutes. But the senior warden turned him out again. It was strictly forbidden to admit a stranger to a hut while a check-up on the men was in progress. How sorry I was for that fellow and how glad not to be in his skin at that moment, but instead to be sick and able to doze on in the sick quarters!

What a lifesaver it was to have two days there, and perhaps even two extra days after those All this came to my mind when I saw the photographs in the magazine. When I explained, my listeners under stood why I did not find the photograph so terrible: the people shown on it might not have been so unhappy after all.

On my fourth day in the sick quarters I had just been detailed to the night shift when the chief doctor rushed in and asked me to volunteer for medical duties in another camp containing typhus patients. Against the urgent advice of my friends (and despite the fact that almost none of my colleagues offered their services), I decided to volunteer. I knew that in a working party I would die in a short time.

But if I had to die there might at least be some sense in my death. I thought that it would doubtless be more to the purpose to try and help my comrades as a doctor than to vegetate or finally lose my life as the unproductive laborer that I was then.

For me this was simple mathematics, not sacrifice. But secretly, the warrant officer from the sanitation squad had ordered that the two doctors who had volunteered for the typhus camp should be “taken care of” till they left. We looked so weak that he feared that he might have two additional corpses on his hands, rather than two doctors.

I mentioned earlier how everything that was not connected with the immediate task of keeping oneself and one’s closest friends alive lost its value. Everything was sacrificed to this end. A man’s character became involved to the point that he was caught in a mental turmoil which threatened all the values he held and threw them into doubt.

Under the influence of a world which no longer recognized the value of human life and human dignity, which had robbed man of his will and had made him an object to be exterminated (having planned, however, to make full use of him first—to the last ounce of his physical resources)— under this influence the personal ego finally suffered a loss of values. If the man in the concentration camp did not struggle against this in a last effort to save his self-respect, he lost the feeling of being an individual, a being with a mind, with inner freedom and personal value. He thought of himself then as only a part of an enormous mass of people; his existence descended to the level of animal life.

The men were herded—sometimes to one place then to another; sometimes driven together, then apart—like a flock of sheep without a thought or a will of their own. A small but dangerous pack watched them from all sides, well versed in methods of torture and sadism. They drove the herd incessantly, backwards and forwards, with shouts, kicks and blows. And we, the sheep, thought of two things only—how to evade the bad dogs and how to get a little food.

Just like sheep that crowd timidly into the center of a herd, each of us tried to get into the middle of our formations. That gave one a better chance of avoiding the blows of the guards who were marching on either side and to the front and rear of our column. The central position had the added advantage of affording protection against the bitter winds. It was, therefore, in an attempt to save one’s own skin that one literally tried to submerge into the crowd.

This was done automatically in the formations. But at other times it was a very conscious effort on our part—in conformity with one of the camp’s most imperative laws of self-preservation: Do not be conspicuous. We tried at all times to avoid attracting the attention of the SS.

There were times, of course, when it was possible, and even necessary, to keep away from the crowd. It is well known that an enforced community life, in which attention is paid to everything one does at all times, may result in an irresistible urge to get away, at least for a short while. The prisoner craved to be alone with himself and his thoughts.

He yearned for privacy and for solitude. After my transportation to a so-called “rest camp,” I had the rare fortune to find solitude for about five minutes at a time. Behind the earthen hut where I worked and in which were crowded about fifty delirious patients, there was a quiet spot in a corner of the double fence of barbed wire surrounding the camp. A tent had been improvised there with a few poles and branches of trees in order to shelter a half-dozen corpses (the daily death rate in the camp). There was also a shaft leading to the water pipes. I squatted on the wooden lid of this shaft whenever my services were not needed. I just sat and looked out at the green flowering slopes and the distant blue hills of the Bavarian landscape, framed by the meshes of barbed wire. I dreamed longingly, and my thoughts wandered north and northeast, in the direction of my home, but I could only see clouds.

The corpses near me, crawling with lice, did not bother me. Only the steps of passing guards could rouse me from my dreams; or perhaps it would be a call to the sick-bay or to collect a newly arrived supply of medicine for my hut— consisting of perhaps five or ten tablets of aspirin, to last for several days for fifty patients. I collected them and then did my rounds, feeling the patients’ pulses and giving half tablets to the serious cases. But the desperately ill received no medicine. It would not have helped, and besides, it would have deprived those for whom there was still some hope. For light cases, I had nothing, except perhaps a word of encouragement. In this way I dragged myself from patient to patient, though I myself was weak and exhausted from a serious attack of typhus. Then I went back to my lonely place on the wood cover of the water shaft.

This shaft, incidentally, once saved the lives of three fellow prisoners. Shortly before liberation, mass transports were organized to go to Dachau, and these three prisoners wisely tried to avoid the trip. They climbed down the shaft and hid there from the guards. I calmly sat on the lid, looking innocent and playing a childish game of throwing pebbles at the barbed wire. On spotting me, the guard hesitated for a moment, but then passed on. Soon I could tell the three men below that the worst danger was over.

It is very difficult for an outsider to grasp how very little value was placed on human life in camp. The camp inmate was hardened, but possibly became more conscious of this complete disregard of human existence when a convoy of sick men was arranged. The emaciated bodies of the sick were thrown on two-wheeled carts which were drawn by prisoners for many miles, often through snowstorms, to the next camp. If one of the sick men had died before the cart left, he was thrown on anyway—the list had to be correct I The list was the only thing that mattered. A man counted only because he had a prison number. One literally became a number: dead or alive—that was unimportant; the life of a “number” was completely irrelevant. What stood behind that number and that life mattered even less: the fate, the history, the name of the man. In the transport of sick patients that I, in my capacity as a doctor, had to accompany from one camp in Bavaria to another, there was a young prisoner whose brother was not on the list and therefore would have to be left behind. The young man begged so long that the camp warden decided to work an exchange, and the brother took the place of a man who, at the moment, preferred to stay behind. But the list had to be correct! That was easy. The brother just exchanged numbers with the other prisoner.

As I have mentioned before, we had no documents;

everyone was lucky to own his body, which, after all, was still breathing. All else about us, i.e., the rags hanging from our gaunt skeletons, was only of interest if we were assigned to a transport of sick patients. The departing “Moslems”

were examined with unabashed curiosity to see whether their coats or shoes were not better than one’s own. After all, their fates were sealed. But those who stayed behind in camp, who were still capable of some work, had to make use of every means to improve their chances of survival. They were not sentimental. The prisoners saw themselves completely dependent on the moods of the guards—playthings of fate—and this made them even less human than the circumstances warranted.

In Auschwitz I had laid down a rule for myself which proved to be a good one and which most of my comrades later followed. I generally answered all kinds of questions truthfully. But I was silent about anything that was not expressly asked for. If I were asked my age, I gave it. If asked about my profession, I said “doctor,” but did not elaborate. The first morning in Auschwitz an SS officer came to the parade ground. We had to fall into separate groups of prisoners: over forty years, under forty years, metal workers, mechanics, and so forth. Then we were examined for ruptures and some prisoners had to form a new group. The group that I was in was driven to another hut, where we lined up again. After being sorted out once more and having answered questions as to my age and profession, I was sent to another small group. Once more we were driven to another hut and grouped differently. This continued for some time, and I became quite unhappy, finding myself among strangers who spoke unintelligible foreign languages. Then came the last selection, and I found myself back in the group that had been with me in the first hut!

They had barely noticed that I had been sent from hut to hut in the meantime. But I was aware that in those few minutes fate had passed me in many different forms.

When the transport of sick patients for the “rest camp”

was organized, my name (that is, my number) was put on the list, since a few doctors were needed. But no one was convinced that the destination was really a rest camp. A few weeks previously the same transport had been prepared.

Then, too, everyone had thought that it was destined for the gas ovens. When it was announced that anyone who volunteered for the dreaded night shift would be taken off the transport list, eighty-two prisoners volunteered immediately. A quarter of an hour later the transport was canceled, but the eighty-two stayed on the list for the night shift. For the majority of them, this meant death within the next fortnight.

Now the transport for the rest camp was arranged for the second time. Again no one knew whether this was a ruse to obtain the last bit of work from the sick—if only for four teen days—or whether it would go to the gas ovens or to a genuine rest camp. The chief doctor, who had taken a liking to me, told me furtively one evening at a quarter to ten, “I have made it known in the orderly room that you can still have your name crossed off the list; you may do so up till ten o’clock.”

I told him that this was not my way; that I had learned to let fate take its course. “I might as well stay with my friends,” I said. There was a look of pity in his eyes, as if he knew. . . . He shook my hand silently, as though it were a farewell, not for life, but from life. Slowly I walked back to my hut. There I found a good friend waiting for me.

“You really want to go with them?” he asked sadly.

“Yes, I am going.”

Tears came to his eyes and I tried to comfort him. Then there was something else to do—to make my will:

“Listen, Otto, if I don’t get back home to my wife, and if you should see her again, then tell her that I talked of her daily, hourly. You remember. Secondly, I have loved her more than anyone. Thirdly, the short time I have been married to her outweighs everything, even all we have gone through here.”

Otto, where are you now? Are you alive? What has happened to you since our last hour together? Did you find your wife again? And do you remember how I made you learn my will by heart—word for word—in spite of your childlike tears?

The next morning I departed with the transport. This time it was not a ruse. We were not heading for the gas chambers, and we actually did go to a rest camp. Those who had pitied me remained in a camp where famine was to rage even more fiercely than in our new camp. They tried to save themselves, but they only sealed their own fates.

Months later, after liberation, I met a friend from the old camp. He related to me how he, as camp policeman, had searched for a piece of human flesh that was missing from a pile of corpses. He confiscated it from a pot in which he found it cooking. Cannibalism had broken out. I had left just in time.

Does this not bring to mind the story of Death in Teheran?

A rich and mighty Persian once walked in his garden with one of his servants. The servant cried that he had just encountered Death, who had threatened him. He begged his master to give him his fastest horse so that he could make haste and flee to Teheran, which he could reach that same evening. The master consented and the servant galloped off on the horse. On returning to his house the master himself met Death, and questioned him, “Why did you terrify and threaten my servant?” “I did not threaten him; I only showed surprise in still finding him here when I planned to meet him tonight in Teheran,” said Death.

The camp inmate was frightened of making decisions and of taking any sort of initiative whatsoever. This was the result of a strong feeling that fate was one’s master, and that one must not try to influence it in any way, but instead let it take its own course. In addition, there was a great apathy, which contributed in no small part to the feelings of the prisoner. At times, lightning decisions had to be made, decisions which spelled life or death. The prisoner would have preferred to let fate make the choice for him.

This escape from commitment was most apparent when a prisoner had to make the decision for or against an escape attempt. In those minutes in which he had to make up his mind—and it was always a question of minutes—he suffered the tortures of Hell. Should he make the attempt to flee? Should he take the risk?

I, too, experienced this torment. As the battle-front drew nearer, I had the opportunity to escape. A colleague of mine who had to visit huts outside the camp in the course of his medical duties wanted to escape and take me with him. Under the pretense of holding a consultation about a patient whose illness required a specialist’s advice, he smuggled me out. Outside the camp, a member of a foreign resistance movement was to supply us with uniforms and documents. At the last moment there were some technical difficulties and we had to return to camp once more. We used this opportunity to provide ourselves with provisions —a few rotten potatoes—and to look for a rucksack.

We broke into an empty hut of the women’s camp, which was vacant, as the women had been sent to another camp.

The hut was in great disorder; it was obvious that many women had acquired supplies and fled. There were rags, straw, rotting food, and broken crockery. Some bowls were still in good condition and would have been very valuable to us, but we decided not to take them. We knew that lately, as conditions had become desperate, they had been used not only for food, but also as washbasins and chamber pots. (There was a strictly enforced rule against having any kind of utensil in the hut. However, some people were forced to break this rule, especially the typhus patients, who were much too weak to go outside even with help.) While I acted as a screen, my friend broke into the hut and re turned shortly with a rucksack which he hid under his coat.

He had seen another one inside which I was to take. So we changed places and I went in. As I searched in the rubbish, finding the rucksack and even a toothbrush, I suddenly saw, among all the things that had been left behind, the body of a woman.

I ran back to my hut to collect all my possessions: my food bowl, a pair of torn mittens “inherited” from a dead typhus patient, and a few scraps of paper covered with shorthand notes (on which, as I mentioned before, I had started to reconstruct the manuscript which I lost at Auschwitz). I made a quick last round of my patients, who were lying huddled on the rotten planks of wood on either side of the huts. I came to my only countryman, who was almost dying, and whose life it had been my ambition to save in spite of his condition. I had to keep my intention to escape to myself, but my comrade seemed to guess that something was wrong (perhaps I showed a little nervous ness). In a tired voice he asked me, “You, too, are getting out?” I denied it, but I found it difficult to avoid his sad look. After my round I returned to him. Again a hopeless look greeted me and somehow I felt it to be an accusation.

The unpleasant feeling that had gripped me as soon as I had told my friend I would escape with him became more intense. Suddenly I decided to take fate into my own hands for once. I ran out of the hut and told my friend that I could not go with him. As soon as I had told him with finality that I had made up my mind to stay with my patients, the unhappy feeling left me. I did not know what the following days would bring, but I had gained an in ward peace that I had never experienced before. I returned to the hut, sat down on the boards at my countryman’s feet and tried to comfort him; then I chatted with the others, trying to quiet them in their delirium.

Our last day in camp arrived. As the battle-front came nearer, mass transports had taken nearly all the prisoners to other camps. The camp authorities, the Capos and the cooks had fled. On this day an order was given that the camp must be evacuated completely by sunset. Even the few remaining prisoners (the sick, a few doctors, and some “nurses”) would have to leave. At night, the camp was to be set on fire. In the afternoon the trucks which were to collect the sick had not yet appeared. Instead the camp gates were suddenly closed and the barbed wire closely watched, so that no one could attempt an escape. The remaining prisoners seemed to be destined to burn with the camp. For the second time my friend and I decided to escape.

We had been given an order to bury three men outside the barbed wire fence. We were the only two in camp who had strength enough to do the job. Nearly all the others lay in the few huts which were still in use, prostrate with fever and delirium. We now made our plans: along with the first body we would smuggle out my friend’s rucksack, hiding it in the old laundry tub which served as a coffin. When we took out the second body we would also carry out my ruck sack, and on the third trip we intended to make our escape.

The first two trips went according to plan. After we re turned, I waited while my friend tried to find a piece of bread so that we would have something to eat during the next few days in the woods. I waited. Minutes passed. I became more and more impatient as he did not return.

After three years of imprisonment, I was picturing freedom joyously, imagining how wonderful it would be to run toward the battle-front. But we did not get that far.

The very moment when my friend came back, the camp gate was thrown open. A splendid, aluminum-colored car, on which were painted large red crosses, slowly rolled on to the parade ground. A delegate from the International Red Cross in Geneva had arrived, and the camp and its inmates were under his protection. The delegate billeted himself in a farmhouse in the vicinity, in order to be near the camp at all times in case of emergency. Who worried about escape now? Boxes with medicines were unloaded from the car, cigarettes were distributed, we were photographed and joy reigned supreme. Now there was no need for us to risk running toward the fighting line.

In our excitement we had forgotten the third body, so we carried it outside and dropped it into the narrow grave we had dug for the three corpses. The guard who accompanied us—a relatively inoffensive man—suddenly became quite gentle. He saw that the tables might be turned and tried to win our goodwill. He joined in the short prayers that we offered for the dead men before throwing soil over them.

After the tension and excitement of the past days and hours, those last days in our race with death, the words of our prayer asking for peace, were as fervent as any ever uttered by the human voice.

And so the last day in camp passed in anticipation of freedom. But we had rejoiced too early. The Red Cross delegate had assured us that an agreement had been signed, and that the camp must not be evacuated. But that night the SS arrived with trucks and brought an order to clear the camp. The last remaining prisoners were to be taken to a central camp, from which they would be sent to Switzerland within forty-eight hours—to be exchanged for some prisoners of war. We scarcely recognized the SS. They were so friendly, trying to persuade us to get in the trucks without fear, telling us that we should be grateful for our good luck.

Those who were strong enough crowded into the trucks and the seriously ill and feeble were lifted up with difficulty. My friend and I—we did not hide our rucksacks now—stood in the last group, from which thirteen would be chosen for the next to last truck. The chief doctor counted out the requisite number, but he omitted the two of us. The thirteen were loaded into the truck and we had to stay behind.

Surprised, very annoyed and disappointed, we blamed the chief doctor, who excused himself by saying that he had been tired and distracted. He said that he had thought we still intended to escape. Impatiently we sat down, keeping our rucksacks on our backs, and waited with the few remaining prisoners for the last truck. We had to wait a long time. Finally we lay down on the mattresses of the deserted guard-room, exhausted by the excitement of the last few hours and days, during which we had fluctuated continually between hope and despair. We slept in our clothes and shoes, ready for the journey.

The noise of rifles and cannons woke us; the flashes of tracer bullets and gun shots entered the hut. The chief doctor dashed in and ordered us to take cover on the floor.

One prisoner jumped on my stomach from the bed above me and with his shoes on. That awakened me all rightl Then we grasped what was happening: the battle-front had reached us! The shooting decreased and morning dawned.

Outside on the pole at the camp gate a white flag floated in the wind.

Many weeks later we found out that even in those last hours fate had toyed with us few remaining prisoners. We found out just how uncertain human decisions are, especially in matters of life and death. I was confronted with photographs which had been taken in a small camp not far from ours. Our friends who had thought they were travel ing to freedom that night had been taken in the trucks to this camp, and there they were locked in the huts and burned to death. Their partially charred bodies were recognizable on the photograph. I thought again of Death in Teheran.

Apart from its role as a defensive mechanism, the prisoners’ apathy was also the result of other factors. Hunger and lack of sleep contributed to it (as they do in normal life, also) and to the general irritability which was another characteristic of the prisoners’ mental state. The lack of sleep was due partly to the pestering of vermin which infested the terribly overcrowded huts because of the general lack of hygiene and sanitation. The fact that we had neither nicotine nor caffeine also contributed to the state of apathy and irritability.

Besides these physical causes, there were mental ones, in the form of certain complexes. The majority of prisoners suffered from a kind of inferiority complex. We all had once been or had fancied ourselves to be “somebody.” Now we were treated like complete nonentities. (The conscious ness of one’s inner value is anchored in higher, more spiritual things, and cannot be shaken by camp life. But how many free men, let alone prisoners, possess it?) Without consciously thinking about it, the average prisoner felt him self utterly degraded. This became obvious when one observed the contrasts offered by the singular sociological structure of the camp. The more “prominent” prisoners, the Capos, the cooks, the store-keepers and the camp police men, did not, as a rule, feel degraded at all, like the majority of prisoners, but on the contrary—promoted! Some even developed miniature delusions of grandeur. The mental reaction of the envious and grumbling majority toward this favored minority found expression in several ways, sometimes in jokes. For instance, I heard one prisoner talk to another about a Capo, saying, “Imagine! I knew that man when he was only the president of a large bank. Isn’t it fortunate that he has risen so far in the world?”

Whenever the degraded majority and the promoted minority came into conflict (and there were plenty of opportunities for this, starting with the distribution of food) the results were explosive. Therefore, the general irritability (whose physical causes were discussed above) became most intense when these mental tensions were added. It is not surprising that this tension often ended in a general fight. Since the prisoner continually witnessed scenes of beatings, the impulse toward violence was increased. I my self felt my fists clench when anger came over me while I was famished and tired. I was usually very tired, since we had to stoke our stove—which we were allowed to keep in our hut for the typhus patients—throughout the nights.

However, some of the most idyllic hours I have ever spent were in the middle of the night when all the others were delirious or sleeping. I could lie stretched out in front of the stove and roast a few pilfered potatoes in a fire made from stolen charcoal. But the following day I always felt even more tired, insensitive and irritable.

While I was working as a doctor in the typhus block, I also had to take the place of the senior block warden who was ill. Therefore, I was responsible to the camp authority for keeping the hut clean—if “clean” can be used to de scribe such a condition. The pretense at inspection to which the hut was frequently submitted was more for the purpose of torture than of hygiene. More food and a few drugs would have helped, but the only concern of the inspectors was whether a piece of straw was left in the center corridor, or whether the dirty, ragged and verminous blankets of the patients were tucked in neatly at their feet. As to the fate of the inmates, they were quite unconcerned. If I reported smartly, whipping my prison cap from my shorn head and clicking my heels, “Hut number VI/9: 52 patients, two nursing orderlies, and one doctor,” they were satisfied. And then they would leave. But until they arrived—often they were hours later than announced, and sometimes did not come at all—I was forced to keep straightening blankets, picking up bits of straw which fell from the bunks, and shouting at the poor devils who tossed in their beds and threatened to upset all my efforts at tidiness and cleanliness. Apathy was particularly increased among the feverish patients, so that they did not react at all unless they were shouted at. Even this failed at times, and then it took tremendous self-control not to strike them. For one’s own irritability took on enormous proportions in the face of the other’s apathy and especially in the face of the danger (i.e., the approaching inspection) which was caused by it.

In attempting this psychological presentation and a psychopathological explanation of the typical characteristics of a concentration camp inmate, I may give the impression that the human being is completely and unavoidably influenced by his surroundings. (In this case the surroundings being the unique structure of camp life, which forced the prisoner to conform his conduct to a certain set pat tern.) But what about human liberty? Is there no spiritual freedom in regard to behavior and reaction to any given surroundings? Is that theory true which would have us believe that man is no more than a product of many conditional and environmental factors—be they of a biological, psychological or sociological nature? Is man but an accidental product of these? Most important, do the prisoners’ reactions to the singular world of the concentration camp prove that man cannot escape the influences of his surroundings? Does man have no choice of action in the face of such circumstances?

We can answer these questions from experience as well as on principle. The experiences of camp life show that man does have a choice of action. There were enough examples, often of a heroic nature, which proved that apathy could be overcome, irritability suppressed. Man can preserve a vestige of spiritual freedom, of independence of mind, even in such terrible conditions of psychic and physical stress.

We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of the human freedoms—to choose one’s attitude in any given set of circumstances, to choose one’s own way.

And there were always choices to make. Every day, every hour, offered the opportunity to make a decision, a decision which determined whether you would or would not submit to those powers which threatened to rob you of your very self, your inner freedom; which determined whether or not you would become the plaything of circumstance, renouncing freedom and dignity to become molded into the form of the typical inmate.

Seen from this point of view, the mental reactions of the inmates of a concentration camp must seem more to us than the mere expression of certain physical and sociological conditions. Even though conditions such as lack of sleep, insufficient food and various mental stresses may suggest that the inmates were bound to react in certain ways, in the final analysis it becomes clear that the sort of person the prisoner became was the result of an inner decision, and not the result of camp influences alone. Fundamentally, therefore, any man can, even under such circumstances, decide what shall become of him—mentally and spiritually.

He may retain his human dignity even in a concentration camp. Dostoevski said once, “There is only one thing that I dread: not to be worthy of my sufferings.” These words frequently came to my mind after I became acquainted with those martyrs whose behavior in camp, whose suffering and death, bore witness to the fact that the last inner freedom cannot be lost. It can be said that they were worthy of their sufferings; the way they bore their suffering was a genuine inner achievement. It is this spiritual freedom—which cannot be taken away—that makes life meaningful and purposeful.

An active life serves the purpose of giving man the opportunity to realize values in creative work, while a passive life of enjoyment affords him the opportunity to obtain fulfillment in experiencing beauty, art, or nature. But there is also purpose in that life which is almost barren of both creation and enjoyment and which admits of but one possibility of high moral behavior: namely, in man’s attitude to his existence, an existence restricted by external forces. A creative life and a life of enjoyment are banned to him. But not only creativeness and enjoyment are meaningful. If there is a meaning in life at all, then there must be a meaning in suffering. Suffering is an ineradicable part of life, even as fate and death. Without suffering and death human life cannot be complete.

The way in which a man accepts his fate and all the suffering it entails, the way in which he takes up his cross, gives him ample opportunity—even under the most difficult circumstances—to add a deeper meaning to his life. It may remain brave, dignified and unselfish. Or in the bitter fight for self-preservation he may forget his human dignity and become no more than an animal. Here lies the chance for a man either to make use of or to forgo the opportunities of attaining the moral values that a difficult situation may afford him. And this decides whether he is worthy of his sufferings or not.

Do not think that these considerations are unworldly and too far removed from real life. It is true that only a few people are capable of reaching such high moral standards.

Of the prisoners only a few kept their full inner liberty and obtained those values which their suffering afforded, but even one such example is sufficient proof that man’s inner strength may raise him above his outward fate. Such men are not only in concentration camps. Everywhere man is confronted with fate, with the chance of achieving some thing through his own suffering.

Take the fate of the sick—especially those who are in curable. I once read a letter written by a young invalid, in which he told a friend that he had just found out he would not live for long, that even an operation would be of no help. He wrote further that he remembered a film he had seen in which a man was portrayed who waited for death in a courageous and dignified way. The boy had thought it a great accomplishment to meet death so well. Now—he wrote—fate was offering him a similar chance.

Those of us who saw the film called Resurrection—taken from a book by Tolstoy—years ago, may have had similar thoughts. Here were great destinies and great men. For us, at that time, there was no great fate; there was no chance to achieve such greatness. After the picture we went to the nearest café, and over a cup of coffee and a sandwich we forgot the strange metaphysical thoughts which for one moment had crossed our minds. But when we ourselves were confronted with a great destiny and faced with the decision of meeting it with equal spiritual greatness, by then we had forgotten our youthful resolutions of long ago, and we failed.

Perhaps there came a day for some of us when we saw the same film again, or a similar one. But by then other pictures may have simultaneously unrolled before one’s inner eye; pictures of people who attained much more in their lives than a sentimental film could show. Some details of a particular man’s inner greatness may have come to one’s mind, like the story of the young woman whose death I witnessed in a concentration camp. It is a simple story.

There is little to tell and it may sound as if I had invented it; but to me it seems like a poem.

This young woman knew that she would die in the next few days. But when I talked to her she was cheerful in spite of this knowledge. “I am grateful that fate has hit me so hard,” she told me. “In my former life I was spoiled and did not take spiritual accomplishments seriously.” Pointing through the window of the hut, she said, “This tree here is the only friend I have in my loneliness.” Through that window she could see just one branch of a chestnut tree, and on the branch were two blossoms. “I often talk to this tree,” she said to me. I was startled and didn’t quite know how to take her words. Was she delirious? Did she have occasional hallucinations? Anxiously I asked her if the tree replied. “Yes.” What did it say to her? She answered, “It said to me, ‘I am here—I am here—I am life, eternal life.’ “

مشارکت کنندگان در این صفحه

تا کنون فردی در بازسازی این صفحه مشارکت نداشته است.

🖊 شما نیز می‌توانید برای مشارکت در ترجمه‌ی این صفحه یا اصلاح متن انگلیسی، به این لینک مراجعه بفرمایید.