Soviet dead
20 million
German dead
3 million
Subtotal (for the Eastern Front)
23 million
Endlösung
5.1 million
Total
26.6 million, given that 1.5 million Jews have also been counted as Soviet dead (“Soviet citizens murdered by the German-Fascist invaders,” as the extraordinary monument in Kiev so discreetly puts it)
Now for the math. The conflict with the USSR lasted from June 22, 1941, at 03:00, until, officially, May 8, 1945, at 23:01, which adds up to 3 years, 10 months, 16 days, 20 hours, and 1 minute, or, rounding off, to 46.5 months, 202.42 weeks, 1,417 days, 34,004 hours, or 2,040,241 minutes (counting the extra minute). For the program known as the “Final Solution,” we’ll use the same dates; before that, nothing had yet been decided or systematized, so Jewish casualties were for the most part incidental. Now let’s average out one set of figures with the other: for the Germans, this gives us 64,516 dead per month, or 14,821 dead per week, or 2,117 dead per day, or 88 dead per hour, or 1.47 dead per minute, on average for every minute of every hour of every day of every week of every month of every year for 3 years, 10 months, 16 days, 20 hours, and 1 minute. For the Jews, including the Soviet ones, we have about 109,677 dead per month, which is 25,195 dead per week, 3,599 dead per day, 150 dead per hour, or 2.5 dead per minute, over the same period. Finally, on the Soviet side, that gives us some 430,108 dead per month, 98,804 dead per week, 14,114 dead per day, 588 dead per hour, or 9.8 dead per minute, for the same period. Thus for the overall total in my field of activities we have an average of 572,043 dead per month, 131,410 dead per week, 18,772 dead per day, 782 dead per hour, and 13.04 dead per minute, every minute of every hour of every day of every week of every month of every year of the given period, which is, as you will recall, 3 years, 10 months, 16 days, 20 hours, and 1 minute. Let those who smirked at that admittedly somewhat pedantic extra minute please consider that it is worth an additional 13.04 dead, on average, and imagine, if they can, 13 people from their circle of friends killed in 1 minute. You can also calculate the length of time it takes to generate a fresh corpse: this gives us on average a dead German every 40.8 seconds, a dead Jew every 24 seconds, and a dead Bolshevik (Soviet Jews included) every 6.12 seconds, or on the whole a new dead body on average every 4.6 seconds, for the entirety of said period. You are now in a position to carry out, based on these numbers, concrete exercises of imagination. For example, stopwatch in hand, count off 1 death, 2 deaths, 3 deaths, etc., every 4.6 seconds (or every 6.12 seconds, or every 24 seconds, or every 40.8 seconds, if you have a marked preference), while trying to picture them lying there in front of you, those 1, 2, 3 dead. You’ll find it’s a good meditation exercise. Or take some more recent catastrophe that affected you strongly, and compare the two. For instance, if you are an American, consider your little Vietnam adventure, which so traumatized your fellow citizens. You lost 50,000 troops there in 10 years: that’s the equivalent of a little less than 3 days and 2 hours’ worth of dead on the Eastern Front, or of some 13 days, 21 hours, and 25 minutes’ worth of dead Jews. I obviously am not including the Vietnamese dead; since you never speak of them, in your books or TV programs, they must not count for much to you. Yet you killed 40 of them for every single one of your own dead, a fine effort even compared to our own, and one that certainly speaks for the value of technical progress. I’ll stop there, we could go on forever; I invite you to continue on your own, until the ground opens up beneath your feet. As for me, no need: for a long time already the thought of death has been closer to me than the vein in my neck, as that beautiful phrase in the Koran says. If you ever managed to make me cry, my tears would sear your face.
The conclusion of all this, if you’ll allow me one more quotation, the last one, I promise, is, as Sophocles said so welclass="underline" Not to have been born is best. Schopenhauer has written roughly the same thing: It would be better if there were nothing. Since there is more pain than pleasure on Earth, every satisfaction is only transitory, creating new desires and new distresses, and the agony of the devoured animal is always far greater than the pleasure of the devourer. Yes, I know, that makes two quotations, but it’s the same idea: in truth, we live in the worst of all possible worlds. Now of course the war is over. And we’ve learned our lesson, it won’t happen again. But are you quite sure we’ve learned our lesson? Are you certain it won’t happen again? Are you even certain the war is over? In a manner of speaking, the war is never over, or else it will be over only when the last child born on the last day of the war is safely dead and buried, and even then it will live on, in his or her children and then in theirs, till finally the legacy will be diluted, the memories will fray and the pain will fade away, even though by then everyone will probably have forgotten, and all this will have long gone to gather dust with all the other old stories, those not even fit to frighten children, much less the children of the dead or of those who wish they were, dead I mean.
I can guess what you’re thinking: Now here’s a truly bad man, you’re saying to yourselves, an evil man, a nasty piece of work in every respect, who should be rotting in prison instead of wasting our time with the muddled philosophy of a barely half-repentant former Fascist. As to fascism, let’s not confuse the issue, and as for the question of my legal responsibility, don’t prejudge, I haven’t told my story yet; as for the question of my moral responsibility, let me offer a few considerations. Political philosophers have often pointed out that in wartime, the citizen, the male citizen at least, loses one of his most basic rights, his right to life; and this has been true ever since the French Revolution and the invention of conscription, now an almost universally accepted principle. But these same philosophers have rarely noted that the citizen in question simultaneously loses another right, one just as basic and perhaps even more vital for his conception of himself as a civilized human being: the right not to kill. No one asks you for your opinion. In most cases the man standing above the mass grave no more asked to be there than the one lying, dead or dying, at the bottom of the pit. You might object that killing another soldier in combat is not the same thing as killing an unarmed civilian; the laws of war allow the one but not the other; as does common morality. A good argument, in theory, but one that takes no account of the conditions of the conflict in question. The entirely arbitrary distinction established after the war between “military operations” like those of any other conflict and the “atrocities” carried out by a minority of sadists or psychopaths is, as I hope to demonstrate, a soothing fantasy of the victors—the Western victors, I should specify, since the Soviets, despite all their rhetoric, have always understood what was what: after May 1945, having tossed a few bones to the crowd, Stalin couldn’t have cared less about some illusory “justice”; he wanted the hard stuff, cash in hand, slaves and equipment to repair and rebuild, not remorse or lamentations, for he knew just as well as we that the dead can’t hear our crying, and that remorse has never put bread on the table. I am not pleading Befehlnotstand, the just-obeying-orders so highly valued by our good German lawyers. What I did, I did with my eyes open, believing that it was my duty and that it had to be done, disagreeable or unpleasant as it may have been. For that is what total war means: there is no such thing as a civilian, and the only difference between the Jewish child gassed or shot and the German child burned alive in an air raid is one of method; both deaths were equally vain, neither of them shortened the war by so much as a second; but in both cases, the man or men who killed them believed it was just and necessary; and if they were wrong, who’s to blame? What I am saying holds true even if you accept the artificial distinction between war and what the Jewish lawyer Lempkin baptized genocide; for it should be noted that in our century at least there has never yet been a genocide without a war, that genocide does not exist outside of war, and that like war, it is a collective phenomenon: genocide in its modern form is a process inflicted on the masses, by the masses, for the masses. It is also, in the case in question, a process segmented according to the demands of industrial method. Just as, according to Marx, the worker is alienated from the product of his labor, in genocide or total war in its modern form the perpetrator is alienated from the product of his actions. This holds true even for the man who places a gun to the head of another man and pulls the trigger. For the victim was led there by other men, his death was decided on by yet others, and the shooter knows that he is only the last link in a very long chain, and that he doesn’t have to ask himself any more questions than does a member of a firing squad who in civilian life executes a man duly sentenced under the law. The shooter knows that it’s chance that has appointed him to shoot, his comrade to guard the cordon, and a third man to drive the truck; at most he could try to change places with the guard or the driver. Another example, taken from the abundant historical literature rather than from my personal experience: the program for the destruction of severely handicapped and mentally ill Germans, called the “Euthanasia” or “T-4” program, set up two years before the “Final Solution.” Here, the patients, selected within the framework of a legal process, were welcomed in a building by professional nurses, who registered them and undressed them; doctors examined them and led them into a sealed room; a worker administered the gas; others cleaned up; a policeman wrote up the death certificate. Questioned after the war, each one of these people said: What, me, guilty? The nurse didn’t kill anyone, she only undressed and calmed the patients, ordinary tasks in her profession. The doctor didn’t kill anyone, either, he merely confirmed a diagnosis according to criteria established by higher authorities. The worker who opened the gas spigot, the man closest to the actual act of murder in both time and space, was fulfilling a technical function under the supervision of his superiors and doctors. The workers who cleaned out the room were performing a necessary sanitary job—and a highly repugnant one at that. The policeman was following his procedure, which is to record each death and certify that it has taken place without any violation of the laws in force. So who is guilty? Everyone, or no one? Why should the worker assigned to the gas chamber be guiltier than the worker assigned to the boilers, the garden, the vehicles? The same goes for every facet of this immense enterprise. The railroad switchman, for instance, is he guilty of the death of the Jews he shunted toward the camp? He is a railroad employee who has been doing the same job for twenty years, he shunts trains according to a schedule, their cargo is none of his business. It’s not his fault if these Jews are being transported from Point A, across his switches, to Point B, where they are to be killed. But this switchman plays a crucial role in the work of extermination: without him, the train of Jews cannot reach Point B. The same goes for the civil servant in charge of requisitioning apartments for air-raid victims, the printer who prepares the deportation notices, the contractor who sells concrete or barbed wire to the SS, the supply officer who delivers gasoline to an SP Teilkommando, and God up above, who permits all this. Of course, you can establish relatively precise degrees of legal responsibility, which allow you to condemn some while leaving all the rest to their own conscience, assuming they have one; it’s even easier when the laws get written after the fact, as at Nuremberg. But even then they were sloppy. Why hang Streicher, that impotent yokel, but not the sinister von dem Bach-Zelewski? Why hang my superior Rudolf Brandt, and not his superior, Wolff? Why hang the interior minister Frick and not his subordinate Stuckart, who did all his work for him? A lucky man, that Stuckart, who only stained his hands with ink, never with blood. Once again, let us be clear: I am not trying to say I am not guilty of this or that. I am guilty, you’re not, fine. But you should be able to admit to yourselves that you might also have done what I did. With less zeal, perhaps, but perhaps also with less despair, in any case one way or another. I think I am allowed to conclude, as a fact established by modern history, that everyone, or nearly everyone, in a given set of circumstances, does what he is told to do; and, pardon me, but there’s not much chance that you’re the exception, any more than I was. If you were born in a country or at a time not only when nobody comes to kill your wife and your children, but also nobody comes to ask you to kill the wives and children of others, then render thanks to God and go in peace. But always keep this thought in mind: you might be luckier than I, but you’re not a better person. Because if you have the arrogance to think you are, that’s just where the danger begins. We like to contrast the State, totalitarian or not, with the ordinary man, that insect or trembling reed. But then we forget that the State is made up of individuals, all more or less ordinary, each one with his life, his story, the sequence of accidents that led him one day to end up on the right side of the gun or the sheet of paper while others ended up on the wrong side. This path is very rarely the result of any choice, or even of personal predilection. The victims, in the vast majority of cases, were not tortured or killed because they were good any more than their executioners tormented them because they were evil. It would be a little naïve to think that way; allow me to suggest you spend a little time in a bureaucracy, even the Red Cross, if you need convincing. Stalin, by the way, conducted an eloquent demonstration of my argument, by transforming each generation of executioners into the victims of the following generation, without ever running out of volunteers. Yet the machinery of State is made of the same crumbling agglomeration of sand as what it crushes, grain by grain. It exists because everyone—even, down to the last minute, its victims—agrees that it must exist. Without the Hösses, the Eichmanns, the Goglidzes, the Vishinskys, but also without the railroad switchmen, the concrete manufacturers, and the government accountants, a Stalin or a Hitler is nothing but a wineskin bloated with hatred and impotent terror. To state that the vast majority of the managers of the extermination processes were neither sadists nor sociopaths is now a commonplace. There were of course sadists and psychopaths among them, as in all wars, and these men did commit unspeakable atrocities, that’s true. It is also true that the SS could have stepped up its efforts to keep these people under control, even if it actually did more in that line than most people realize. And that’s not easy: just ask the American generals what a hard time they had of it in Vietnam, with their junkies and their rapists, smoking dope and fragging their officers. But that’s not the problem. There are psychopaths everywhere, all the time. Our quiet suburbs are crawling with pedophiles and maniacs, our homeless shelters are packed with raving megalomaniacs; and some of them do indeed become a problem, they kill two, three, ten, even fifty people—and then the very same State that would without batting an eye send them to war crushes them like a blood-swollen mosquito. These sick men are nothing. But the ordinary men that make up the State—especially in unstable times—now there’s the real danger. The real danger for mankind is me, is you. And if you’re not convinced of this, don’t bother to read any further. You’ll understand nothing and you’ll get angry, with little profit for you or for me.