by Primo Levi
We slowed down. Pikolo was expert. He had chosen the path cleverly so that we would have to make a long detour, walking at least for an hour, without arousing suspicion. We spoke of our houses, of Strasbourg and Turin, of the books we had read, of what we had studied, of our mothers: how all mothers resemble each other! His mother too had scolded him for never knowing how much money he had in his pocket; his mother too would have been amazed if she had known that he had found his feet, that day by day he was finding his feet
An SS man passed on a bicycle. It is Rudi, the Blockführer. Halt! Attention! Take off your beret! ‘Sale brute, celui-là. Ein ganz gemeiner Hund.’ Can he speak French and German with equal facility? Yes, he thinks indifferently in both languages. He spent a month in Liguria, he likes Italy, he would like to learn Italian. I would be pleased to teach him Italian: why not try? We can do it. Why not immediately, one thing is as good as another, the important thing is not to lose time, not to waste this hour.
Limentani from Rome walks by, dragging his feet, with a bowl hidden under his jacket. Pikolo listens carefully, picks up a few words of our conversation and repeats them smiling: lZup-pa, cam-po, acqua.’
Frenkl the spy passes. Quicken our pace, one never knows, he does evil for evil’s sake.
… The canto of Ulysses. Who knows how or why it comes into my mind. But we have no time to change, this hour is already less than an hour. If Jean is intelligent he will understand. He will understand — today I feel capable of so much.
… Who is Dante? What is the Comedy? That curious sensation of novelty which one feels if one tries to explain briefly what is the Divine Comedy. How the Inferno is divided up, what are its punishments. Virgil is Reason, Beatrice isTheology.
Jean pays great attention, and I begin slowly and accurately:
‘Then of that age-old fire the loftier horn
Began to mutter and move, as a wavering flame
Wrestles against the wind and is over-worn;
And, like a speaking tongue vibrant to frame
Language, the tip of it flickering to and fro
Threw out a voice and answered: “When I came …” '
Here I stop and try to translate. Disastrous — poor Dante and poor French! All the same, the experience seems to promise well: Jean admires the bizzare simile of the tongue and suggests the appropriate word to translate ‘age-old’.
And after ‘When I came?’ Nothing. A hole in my memory. ‘Before Aeneas ever named it so.’ Another hole. A fragment floats into my mind, not relevant: '… nor piety To my old father, not the wedded love That should have comforted Penelope …-‘, is it correct?
‘… So on the open sea I set forth.’
Of this I am certain, I am sure, I can explain it to Pikolo, I can point out why ‘I set forth’ is not ‘je me mis,’ it is much stronger and more audacious, it is a chain which has been broken, it is throwing oneself on the other side of a barrier, we know the impulse well. The open sea: Pikolo has travelled by sea, and knows what it means: it is when the horizon closes in on itself, free, straight ahead and simple, and there is nothing but the smell of the sea; sweet things, ferociously far away.
We have arrived at Kraftwerk, where the cable-laying Kommando works. Engineer Levi must be here. Here he is, one can only see his head above the trench. He waves to me, he is a brave man, I have never seen his morale low, he never speaks of eating.
‘Open sea’, ‘open sea’, I know it rhymes with ‘left me’: ‘… and that small band of comrades that had never left me’, but I cannot remember if it comes before or after. And the journey as well, the foolhardy journey beyond the Pillars of Hercules, how sad, I have to tell it in prose — a sacrilege. I have only rescued two lines, but they are worth stopping for:
‘… that none should prove so hardy
To venture the uncharted distances …’
‘to venture’: I had to come to the Lager to realize that it is the same expression as before: ‘I set forth’. But I say nothing to Jean, I am not sure that it is an important observation. How many things there are to say, and the sun is already high, midday is near. I am in a hurry, a terrible hurry.
Here, listen Pikolo, open your ears and your mind, you have to understand, for my sake:
‘Think of your breed; for brutish ignorance
Your mettle was not made; you were made men,
To follow after knowledge and excellence.’
As if I also was hearing it for the first time: like the blast of a trumpet, like the voice of God. For a moment I forget who I am and where I am.
Pikolo begs me to repeat it. How good Pikolo is, he is aware that it is doing me good. Or perhaps it is something more: perhaps, despite the wan translation and the pedestrian, rushed commentary, he has received the message, he has felt that it has to do with him, that it has to do with all men who toil, and with us in particular; and that it has to do with us two, who dare to reason of these things with the poles for the soup on our shoulders.
‘My little speech made every one so keen …’
… and I try, but in vain, to explain how many things this ‘keen’ means. There is another lacuna here, this time irreparable. ‘… the light kindles and grows Beneath the moon’ or something like it; but before it?… Not an idea, ‘keine Ahnung as they say here. Forgive me, Pikolo, I have forgotten at least four triplets.
‘Ça ne fait rien, vas-y tout de mime.’.
‘… When at last hove up a mountain, grey
With distance, and so lofty and so steep,
I never had seen the like on any day.’
Yes, yes, ‘so lofty and so steep’, not ‘very steep’, a consecutive proposition. And the mountains when one sees them in the distance … the mountains … oh, Pikolo, Pikolo, say something, speak, do not let me think of my mountains which used to show up against the dusk of evening as I returned by train from Milan to Turin!
Enough, one must go on, these are things that one thinks but does not say. Pikolo waits and looks at me.
I would give today’s soup to know how to connect ‘the like on any day’ to the last lines. I try to reconstruct it through the rhymes, I close my eyes, I bite my fingers — but it is no use, the rest is silence. Other verses dance in my head: ‘… The sodden ground belched wind …’, no, it is something else. It is late, it is late, we have reached the kitchen, I must finish:
‘And three times round she went in roaring smother
With all the waters; at the fourth the poop
Rose, and the prow went down, as pleased Another.’
I keep Pikolo back, it is vitally necessary and urgent that he listen, that he understand this ‘as pleased Another’ before it is too late; tomorrow he or I might be dead, or we might never see each other again, I must tell him, I must explain to him about the Middle Ages, about the so human and so necessary and yet unexpected anachronism, but still more, something gigantic that I myself have only just seen, in a flash of intuition, perhaps the reason for our fate, for our being here today…
We are now in the soup queue, among the sordid, ragged crowd of soup-carriers from other Kommandos. Those just arrived press against our backs. ‘Kraut und Rüben? Kraut und Rüben.’ The official announcement is made that the soup today is of cabbages and turnips: ‘Choux et navets. Kaposzta és répak’
‘And over our heads the hollow seas closed up.’
12. The Events of the Summer
Throughout the spring, convoys arrived from Hungary; one prisoner in two was Hungarian, and Hungarian had become the second language in the camp after Yiddish.
In the month of August 1944, we who had entered the camp five months before now counted among the old ones. As such, we of Kommando 98 were not amazed that the promises made to us and the examination we had passed had brought no result; neither amazed nor exceptionally saddened. At bottom, we all had a certain dread of changes: ‘When things change, they change for the worse’ was one of the proverbs of the camp. More generally, experience had shown us many ti
mes the vanity of every conjecture: why worry oneself trying to read into the future when no action, no word of ours could have the minimum influence? We were old Häftlinge: our wisdom lay in ‘not trying to understand’, not imagining the future, not tormenting ourselves as to how and when it would all be over; not asking others or ourselves any questions.
We preserved the memories of our previous life, but blurred and remote, profoundly sweet and sad, like the memories of early infancy. While for everybody, the moment of entry into the camp was the starting point of a different sequence of thoughts, those near and sharp, continually confirmed by present experience, like wounds re-opened every day.
The news heard in the Buna yards of the Allied landing in Normandy, of the Russian offensive and of the failed attempt against Hitler, had given rise to waves of violent but ephemeral hope. Day by day everyone felt his strength vanish, his desire to live melt away, his mind grow dim; and Normandy and Russia were so far away, and the winter so near; hunger and desolation so concrete, and all the rest so unreal, that it did not seem possible that there could really exist any other world or time other than our world of mud and our sterile and stagnant time, whose end we were by now incapable of imagining.
For living men, the units of time always have a value, which increases in ratio to the strength of the internal resources of the person living through them; but for us, hours, days, months spilled out sluggishly from the future into the past, always too slowly, a valueless and superfluous material, of which we sought to rid ourselves as soon as possible. With the end of the season when the days chased each other, vivacious, precious and irrecoverable, the future stood in front of us, grey and inarticulate, like an invincible barrier. For us, history had stopped.
But in August ‘44 the bombardments of Upper Silesia began, and they continued with irregular pauses and renewals throughout the summer and the autumn until the definite crisis.
The monstrously unanimous labour of gestation of the Buna stopped brusquely, and at once degenerated into a disconnected, frantic and paroxysmal confusion. The day on which the production of synthetic rubber should have begun, which seemed imminent in August, was gradually postponed until the Germans no longer spoke about it.
Constructive work stopped; the power of the countless multitudes of slaves was directed elsewhere, and day by day showed itself more riotous and passively hostile. At every raid there was new damage to be repaired; the delicate machinery assembled with care just before had to be dismantled again and evacuated; air-raid shelters and walls had to be hurriedly erected to show themselves at the next test as ironically ineffective as sand castles.
We had thought that anything would be preferable to the monotony of the identical and inexorably long days, to the systematic and ordered squalor of the Buna at work; but we were forced to change our minds when the Buna began to fall in pieces around us, as if struck by a curse in which we ourselves felt involved. We had to sweat amidst the dust and smoking ruins, and tremble like beasts, flattened against the earth by the anger of aeroplanes; broken by exhaustion and parched with thirst, we returned in the long, windy evenings of the Polish summer to find the camp upside down, no water to drink or wash in, no soup for our empty bellies, no light by which to defend our piece of bread against someone else’s hunger, or find our shoes and clothes in the morning in the dark, shrieking hole of the Block.
At Buna the German civilians raged with the fury of the secure man who wakes up from a long dream of domination and sees his own ruin and is unable to understand it. The Reichsdeutsche of the Lager as well, politicals included, felt the ties of blood and soil in the hour of danger. This new fact reduced the complications of hatreds and incomprehensions to their elementary terms and redivided the camp: the politicals, together with the green triangles and the SS, saw, or thought they saw, in all our faces the mockery of revenge and the vicious joy of the vendetta. They found themselves in unanimous agreement on this, and their ferocity redoubled. No German could now forget that we were on the other side: on the side of the terrible sowers who furrowed the German sky as masters, high above every defence, and twisted the living metal of their constructions, carrying slaughter every day into their very homes, into the hitherto unviolated homes of the German people.
As for us, we were too destroyed to be really afraid. The few who could still judge and feel rightly, drew new strength and hope from the bombardments; those whom hunger had not yet reduced to a definitive inertia often profited from the moments of general panic to undertake doubly rash expeditions (since, besides the direct risk of the raid, theft carried out in conditions of emergency was punished by hanging) to the factory kitchens or the stores. But the greater number bore the new danger and the new discomforts with unchanged indiference: it was not a conscious resignation, but the opaque torpor of beasts broken in by blows, whom the blows no longer hurt.
Entry to the reinforced shelters was forbidden us. When the earth began to tremble, we dragged ourselves, stunned and limping, through the corrosive fumes of the smoke bombs to the vast waste areas, sordid and sterile, closed within the boundary of the Buna; there we lay inert, piled up on top of each other like dead men, but still aware of the momentary pleasure of our bodies resting. We looked with indifferent eyes at the smoke and flames breaking out around us: in moments of quiet, full of the distant menacing roar that every European knows, we picked from the ground the stunted chicory leaves and dandelions, trampled on a hundred times, and chewed them slowly in silence.
When the alarm was over, we returned from all parts to our posts, a silent innumerable flock, accustomed to the anger of men and things; and continued that work of ours, as hated as ever, now even more obviously useless and senseless.
In this world shaken every day more deeply by the omens of its nearing end, amidst new terrors and hopes, with intervals of exasperated slavery, I happened to meet Lorenzo.
The story of my relationship with Lorenzo is both long and short, plain and enigmatic: it is the story of a time and condition now effaced from every present reality, and so I do not think it can be understood except in the manner in which we nowadays understand events of legends or the remotest history.
In concrete terms it amounts to little: an Italian civilian worker brought me a piece of bread and the remainder of his ration every day for six months; he gave me a vest of his, full of patches; he wrote a postcard on my behalf to Italy and brought me the reply. For all this he neither asked nor accepted any reward, because he was good and simple and did not think that one did good for a reward.
All this should not sound little. My case was not the only one; as has already been said, there were others of us who had contacts of various kinds with civilians, and derived from them the means to survive; but they were relationships of a different nature. Our comrades spoke of them in the same ambiguous manner, full of overtones, in which men of the world speak of their feminine relationships: that is, of adventures of which one can justly be proud and for which one wants to be envied, but which, even for the most pagan consciences, always remain on the margins of the permissible and the honest; so that it is incorrect and improper to boast about them. It is in this way that the Häftlinge speak of their civilian ‘protectors’ and ‘friends’; with an ostentatious discretion, without stating names, so as not to compromise them, and especially and above all so as not to create undesirable rivals. The most consummate, the professional seducers like Henri, do not in fact speak of them; they surround their successes with an aura of equivocal mystery, and they limit themselves to hints and allusions, calculated to arouse in their audience a confused and disquieting legend that they enjoy the good graces of boundlessly powerful and generous civilians. This in view of a deliberate aim: the reputation of good luck, as we have said elsewhere, shows itself of fundamental utility to whosoever knows how to surround himself by it.
The reputation of being a seducer, of being ‘organized’, excites at once envy, scorn, contempt and admiration. Whoever allows himself to be se
en eating ‘organized’ food is judged quite severely; he shows a serious lack of modesty and tact, besides an open stupidity. It would be equally stupid and impertinent to ask ‘who gave it to you? where did you find it? how did you manage it?’ Only the High Numbers, foolish, useless and helpless, who know nothing of the rules of the Lager, ask such questions; one does not reply to these questions, or one replies ‘Verschwinde, Mensch!’, ‘Hau’ ab’, ‘Uciekaj’, ‘Schiess in den Wind’, ‘Va chier; in short, with one of those countless equivalents of ‘Go to hell’ in which camp jargon is so rich.
There are also those who specialize in complex and patient campaigns of spying to identify who is the civilian or group of civilians to whom so-and-so turns, and then try in various ways to supplant him. Interminable controversies of priority break out, made all the more bitter for the loser by the knowledge that a ‘tried’ civilian is almost more profitable, and above all safer than a civilian making his first contact with us. He is a civilian who is worth much more for obvious sentimental and technical reasons: he already knows the principles of the ‘organization’, its regulations and dangers, and even more he has shown himself capable of overcoming the caste barrier.
In fact, we are the untouchables to the civilians. They think, more or less explicitly — with all the nuances lying between contempt and commiseration — that as we have been condemned to this life of ours, reduced to our condition, we must be tainted by some mysterious, grave sin. They hear us speak in many different languages, which they do not understand and which sound to them as grotesque as animal noises; they see us reduced to ignoble slavery, without hair, without honour and without names, beaten every day, more abject every day, and they never see in our eyes a light of rebellion, or of peace, or of faith. They know us as thieves and untrustworthy, muddy, ragged and starving, and mistaking the effect for the cause, they judge us worthy of our abasement. Who could tell one of our faces from the other? For them we are ‘Kazett’ a singular neuter word.