Eichman in Jerusalem by Hannah Arendt - HTML preview

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Their case rested on the assumption that the defendant, like all "normal persons," must have been aware of the criminal nature of his acts, and Eichmann was indeed normal insofar as he was "no exception within the Nazi regime." However, under the conditions of the Third Reich only

"exceptions" could be expected to react "normally." This simple truth of the matter created a dilemma for the judges which they could neither resolve nor escape.

He was born on March 19, 1906, in Solingen, a German town in the Rhineland famous for its knives, scissors, and surgical instruments. Fifty-four years later, indulging in his favorite pastime of writing his memoirs, he described this memorable event as follows: "Today, fifteen years and a day after May 8, 1945, I begin to lead my thoughts back to that nineteenth of March of the year 1906, when at five o'clock in the morning I entered life on earth in the aspect of a human being."

(The manuscript has not been released by the Israeli authorities. Harry Mulisch succeeded in studying this autobiography "for half an hour," and the German-Jewish weekly Der Aufbau was able to publish short excerpts from it.) According to his religious beliefs, which had not changed since the Nazi period (in Jerusalem Eichmann declared himself to be a Gottgläubiger, the Nazi term for those who had broken with Christianity, and he refused to take his oath on the Bible), this event was to be ascribed to "a higher Bearer of Meaning," an entity somehow identical with the

"movement of the universe," to which human life, in itself devoid of "higher meaning," is subject.

(The terminology is quite suggestive. To call God a Höheren Sinnesträger meant linguistically to give him some place in the military hierarchy, since the Nazis had changed the military "recipient of orders," the Befehlsempfänger, into a "bearer of orders," a Befehlsträger, indicating, as in the ancient "bearer of ill tidings," the burden of responsibility and of importance that weighed supposedly upon those who had to execute orders. Moreover, Eichmann, like everyone connected with the Final Solution, was officially a "bearer of secrets," a Geheimnisträger, as well, which as far as self-importance went certainly was nothing to sneeze at. )/But Eichmann, not very much interested in metaphysics, remained singularly silent on any more intimate relationship between the Bearer of Meaning and the bearer of orders, and proceeded to a consideration of the other possible cause of his existence, his parents: "They would hardly have" been so overjoyed at the arrival of their first-born had they been able to watch how in the hour of my birth the Norn of misfortune, to spite the Norn of good fortune, was already spinning threads of grief and sorrow into my life. But a kind, impenetrable veil kept my parents from seeing into the future."

The misfortune started soon enough; it started in school. Eichmann's father, first an accountant for the Tramways and Electricity Company in Solingen and after 1913 an official of the same corporation in Austria, in Linz, had five children, four sons and a daughter, of whom only Adolf, the eldest, it seems, was unable to finish high school, or even to graduate from the vocational school for engineering into which he was then put. Throughout his life, Eichmann deceived people about his early "misfortunes" by hiding behind the more honorable financial misfortunes of his father. In Israel, however, during his first sessions with Captain Avner Less, the police examiner who was to spend approximately 35 days with him and who produced 3,564 typewritten pages from 76 recorder tapes, he was in an ebullient mood, full of enthusiasm about this unique opportunity "to pour forth everything . . . I know" and, by the same token, to advance to the rank of the most cooperative defendant ever. (His enthusiasm was soon dampened, though never quite extinguished, when he was confronted with concrete questions based on irrefutable documents.) The best proof of his initial boundless confidence, obviously wasted on Captain Less (who said to Harry Mulisch: "I was Mr. Eichmann's father confessor"), was that for the first time in his life he admitted his early disasters, although he must have been aware of the fact that he thus contradicted himself on several important entries in all his official Nazi records.

Well, the disasters were ordinary: since he "had not exactly been the most hard-working" pupil -

or, one may add, the most gifted - his father had taken him first from high school and then from vocational school, long before graduation. Hence, the profession that appears on all his official documents: construction engineer, had about as much connection with reality as the statement that his birthplace was Palestine and that he was fluent in Hebrew and Yiddish - another outright lie Eichmann had loved to tell both to his S.S. comrades and to his Jewish victims. It was in the same vein that he had always pretended he had been dismissed from his job as salesman for the Vacuum Oil Company in Austria because of membership in the National Socialist Party. The version he confided to Captain Less was less dramatic, though probably not the truth either: he had been fired because it was a time of unemployment, when unmarried employees were the first to lose their jobs. (This explanation, which at first seems plausible, is not very satisfactory, because he lost his job in the spring of 1933, when he had been engaged for two full years to Veronika, or Vera, Liebl, who later became his wife. Why had he not married her before, when he still had a good job? He finally married in March, 1935, probably because bachelors in the S.S., as in the Vacuum Oil Company, were never sure of their jobs and could not be promoted.) Clearly, bragging had always been one of his cardinal vices.

While young Eichmann was doing poorly in school, his father left the Tramway and Electricity Company and went into business for himself. He bought a small mining enterprise and put his unpromising youngster to work in it as an ordinary mining laborer, but only until he found him a job in the sales department of the Oberösterreichischen Elektrobau Company, where Eichmann remained for over two years. He was now about twenty-two years old and without any prospects for a career; the only thing he had learned, perhaps, was how to sell. What then happened was what he himself called his first break, of which, again, we have two rather different versions. In a handwritten biographical record he submitted in 1939 to win a promotion in the S.S., he described it as follows: "I worked during the years of 1925 to 1927 as a salesman for the Austrian Elektrobau Company. I left this position of my own free will, as the Vacuum Oil Company of Vienna offered me the representation for Upper Austria." The key word here is "offered," since, according to the story he told Captain Less in Israel, nobody had offered him anything. His own mother had died when he was ten years old, and his father had married again. A cousin of his stepmother - a man he called "uncle" - who was president of the Austrian Automobile Club and was married to the daughter of a Jewish businessman in Czechoslovakia, had used his connection with the general director of the Austrian Vacuum Oil Company, a Jewish Mr. Weiss, to obtain for his unfortunate relation a job as traveling salesman. Eichmann was properly grateful; the Jews in his family were among his "private reasons" for not hating Jews. Even in 1943 or 1944, when the Final Solution was in full swing, he had not forgotten: "The daughter of this marriage, half-Jewish according to the Nuremberg Laws, . . . came to see me in order to obtain my permission for her emigration into Switzerland. Of course, I granted this request, and the same uncle came also to see me to ask me to intervene for some Viennese Jewish couple. I mention this only to show that I myself had no hatred for Jews, for my whole education through my mother and my father had been strictly Christian; my mother, because of her Jewish relatives, held different opinions from those current in S.S. circles."

He went to considerable lengths to prove his point: he had never harbored any ill feelings against his victims, and, what is more, he had never made a secret of that fact. "I explained this to Dr.

Löwenherz [head of the Jewish Community in Vienna] as I explained it to Dr. Kastner [vice-president of the Zionist Organization in Budapest]; I think I told it to everybody, each of my men knew it, they all heard it from me sometime. Even in elementary school, I had a classmate with whom I spent my free time, and he came to our house; a family in Linz by the name of Sebba.

The last time we met we walked together through the streets of Linz, I already with the Party emblem of the N.S.D.A.P. [the Nazi Party] in my buttonhole, and he did not think anything of it."

Had Eichmann been a bit less prim or the police examination (which refrained from cross-examination, presumably to remain assured of his cooperation) less discreet, his "lack of prejudice" might have shown itself in still another aspect. It seems that in Vienna, where he was so extraordinarily successful in arranging the "forced emigration" of Jews, he had a Jewish mistress, an "old flame" from Linz. Rassenschande, sexual intercourse with Jews, was probably the greatest crime a member of the S.S. could commit, and though during the war the raping of Jewish girls became a favorite pastime at the front, it was by no means common for a Higher S.S.

officer to have an affair with a Jewish woman. Thus, Eichmann's repeated violent denunciations of Julius Streicher, the insane and obscene editor of Der Stürmer, and of his pornographic anti-Semitism, were perhaps personally motivated, and the expression of more than the routine contempt an "enlightened" S.S. man was supposed to show toward the vulgar passions of lesser Party luminaries.

The five and a half years with the Vacuum Oil Company must have been among the happier ones in Eichmann's life. He made a good living during a time of severe unemployment, and he was still living with his parents, except when he was out on the road. The date when this idyll came to an end - Pentecost, 1933 - was among the few he always remembered. Actually, things had taken a turn for the worse somewhat earlier. At the end of 1932, he was unexpectedly transferred from Linz to Salzburg, very much against his inclinations: "I lost all joy in my work, I no longer liked to sell, to make calls." From such sudden losses of Arbeitsfreude Eichmann was to suffer throughout his life. The worst of them occurred when he was told of the Führer's order for the

"physical extermination of the Jews," in which he was to play such an important role. This, too, came unexpectedly; he himself had "never thought of . . . such a solution through violence," and he described his reaction in the same words: "I now lost everything, all joy in my work, all initiative, all interest; I was, so to speak, blown out." A similar blowing out must have happened in 1932 in Salzburg, and from his own account it is clear that he cannot have been very surprised when he was fired, though one need not believe his saying that he had been "very happy" about his dismissal.

For whatever reasons, the year 1932 marked a turning point of his life. It was in April of this year that he joined the National Socialist Party and entered the S.S., upon an invitation of Ernst Kaltenbrunner a young lawyer in Linz who later became chief of the Head Office for Reich Security (the Reichssicherheitshauptamt or R.S.H.A., as I shall call it henceforth), in one of whose six main departments- Bureau IV, under the command of Heinrich Müller - Eichmann was eventually employed as head of section B-4. In court, Eichmann gave the impression of a typical member of the lower middle classes, and this impression was more than borne out by every sentence he spoke or wrote while in prison. But this was misleading; he was rather the déclassé son of a solid middle-class family, and it was indicative of his comedown in social status that while his father was a good friend of Kaltenbrunner's father, who was also a Linz lawyer, the relationship of the two sons was rather cool: Eichmann was unmistakably treated by Kaltenbrunner as his social inferior. Before Eichmann entered the Party and the S.S., he had proved that he was a joiner, and May 8, 1945, the official date of Germany's defeat, was significant for him mainly because it then dawned upon him that thenceforward he would have to live without being a member of something or other. "I sensed I would have to live a leaderless and difficult individual life, I would receive no directives from anybody, no orders and commands would any longer be issued to me, no pertinent ordinances would be there to consult - in brief, a life never known before lay before me. When he was a child, his parents, uninterested in politics, had enrolled him in the Young Men's Christian Association, from which he later went into the German youth movement, the Wandervogel. During his four unsuccessful years in high school, he had joined the Jungfront-kämpfeverband, the youth section of the German-Austrian organzation of war veterans, which, though violently pro-German and anti-republican, was tolerated by the Austrian government. When Kaltenbrunner suggested that he enter the S.S., he was just on the point of becoming a member of an altogether different outfit, the Freemasons'

Lodge Schlaraffia, "an association of businessmen, physicians, actors, civil servants, etc., who came together to cultivate merriment and gaiety. . . . Each member had to give a lecture from time to time whose tenor was to be humor, refined humor." Kaltenbrunner explained to Eichmann that he would have to give up this merry society because as a Nazi he could not be a Freemason

- a word that at the time was unknown to him. The choice between the S.S. and Schlaraffia (the name derives from Schlaraffenland, the gluttons' Cloud-Cuckoo Land of German fairy tales) might have been hard to make, but he was "kicked out" of Schlaraffia anyhow; he had committed a sin that even now, as he told the story in the Israeli prison, made him blush with shame: "Contrary to my upbringing, I had tried, though I was the youngest, to invite my companions to a glass of wine."

A leaf in the whirlwind of time, he was blown from Schlaraffia, the Never-Never Land of tables set by magic and roast chickens that flew into your mouth - or, more accurately, from the company of respectable philistines with degrees and assured careers and "refined humor," whose worst vice was probably an irrepressible desire for practical jokes - into the marching columns of the Thousand-Year Reich, which lasted exactly twelve years and three months. At any rate, he did not enter the Party out of conviction, nor was he ever convinced by it - whenever he was asked to give his reasons, he repeated the same embarrassed clichés about the Treaty of Versailles and unemployment; rather, as he pointed out in court, "it was like being swallowed up by the Party against all expectations and without previous decision. It happened so quickly and suddenly." He had no time and less desire to be properly informed, he did not even know the Party program, he never read Mein Kampf. Kaltenbrunner had said to him: Why not join the S.S.? And he had replied, Why not? That was how it had happened, and that was about all there was to it.

Of course, that was not all there was to it. What Eichmann failed to tell the presiding judge in cross-examination was that he had been an ambitious young man who was fed up with his job as traveling salesman even before the Vacuum Oil Company was fed up with him. From a humdrum life without significance' and consequence the wind had blown him into History, as he understood it, namely, into a Movement that always kept moving and in which somebody like him - already a failure in the eyes of his social class, of his family, and hence in his own eyes as well - could start from scratch and still make a career. And if he did not always like what he had to do (for example, dispatching people to their death by the trainload instead of forcing them to emigrate), if he guessed, rather early, that the whole business would come to a bad end, with Germany losing the war, if all his most cherished plans came to nothing (the evacuation of European Jewry to Madagascar, the establishment of a Jewish territory in the Nisko region of Poland, the experiment with carefully built defense installations around his Berlin office to repel Russian tanks), and if, to his greatest "grief and sorrow," he never advanced beyond the grade of S.S.

Obersturmbannführer (a rank equivalent to lieutenant colonel) - in short, if, with the exception of the year in Vienna, his life was beset with frustrations, he never forgot what the alternative would have been. Not only in Argentina, leading the unhappy existence of a refugee, but also in the courtroom in Jerusalem, with his life as good as forfeited, he might still have preferred - if anybody had asked him - to be hanged as Obersturmbannführer a.D. (in retirement) rather than living out his life quietly and normally as a traveling salesman for the Vacuum Oil Company.

The beginnings of Eichmann's new career were not very promising. In the spring of 1933, while he was out of a job, the Nazi Party and all its affiliates were suspended in Austria, because of Hitler's rise to power. But even without this new calamity, a career in the Austrian Party would have been out of the question: even those who had enlisted in the S.S. were still working at their regular jobs; Kaltenbrunner was still a partner in his father's law firm. Eichmann therefore decided to go to Germany, which was all the more natural because his family had never given up German citizenship. (This fact was of some relevance during the trial. Dr. Servatius had asked the West German government to demand extradition of the accused and, failing this, to pay the expenses of the defense, and Bonn refused, on the grounds that Eichmann was not a German national, which was a patent untruth.) At Passau, on the German border, he was suddenly a traveling salesman again, and when he reported to the regional leader, he asked him eagerly "if he had perhaps some connection with the Bavarian Vacuum Oil Company." Well, this was one of his not infrequent relapses from one period of his life into another; whenever he was confronted with telltale signs of an unregenerate Nazi outlook, in his life in Argentina and even in the Jerusalem jail, he excused himself with "There I go again, the old song and dance [die alte Tour]." But his relapse in Passau was quickly cured; he was told that he had better enlist for some military training - "All right with me, I thought to myself, why not become a soldier?" - and he was sent in quick succession to two Bavarian S.S. camps, in Lechfeld and in Dachau (he had nothing to do with the concentration camp there), where the "Austrian Legion in exile" received its training.

Thus he did become an Austrian after a fashion, despite his German passport. He remained in these military camps from August, 1933, until September, 1934, advanced to the rank of Scharführer (corporal) and had plenty of time to reconsider his willingness to embark upon the career of a soldier. According to his own account, there was but one thing in which he distinguished himself during these fourteen months, and that was punishment drill, which he performed with great obstinacy, in the wrathful spirit of "Serves my father right if my hands freeze, why doesn't he buy me gloves." But apart from such rather dubious pleasures, to which he owed his first promotion, he had a terrible time: "The humdrum of military service, that was something I couldn't stand, day after day always the same, over and over again the same." Thus bored to distraction, he heard that the Security Service of the Reichsführer S.S. (Himmler's Sicherheitsdienst, or S.D., as I shall call it henceforth) had jobs open, and applied immediately.

III : An Expert on the Jewish Question

In 1934, when Eichmann applied successfully for a job, the S.D. was a relatively new apparatus in the S.S., founded two years earlier by Heinrich Himmler to serve as the Intelligence service of the Party and now headed by Reinhardt Heydrich, a former Navy Intelligence officer, who was to become, as Gerald Reitlinger put it, "the real engineer of the Final Solution" (The Final Solution, 1961). Its initial task had been to spy on Party members, and thus to give the S.S. an ascendancy over the regular Party apparatus. Meanwhile it had taken on some additional duties, becoming the information and research center for the Secret State Police, or Gestapo. These were the first steps toward the merger of the S.S. and the police, which, however, was not carried out until September, 1939, although Himmler held the double post of Reichsführer S.S. and Chief of the German Police from 1936 on. Eichmann, of course, could not have known of these future developments, but he seems to have known nothing either of the nature of the S.D. when he entered it; this is quite possible, because the operations of the S.D. had always been top secret.

As far as he was concerned, it was all a misunderstanding and at first "a great disappointment.

For I thought this was what I had read about in the Münchener Illustrierten Zeitung; when the high Party officials drove along, there were commando guards with them, men standing on the running boards of the cars. . . . In short, I had mistaken the Security Service of the Reichsführer S.S. for the Reich Security Service . . . and nobody set me right and no one told me anything. For I had had not the slightest notion of what now was revealed to me." The question of whether he was telling the truth had a certain bearing on the trial, where it had to be decided whether he had volunteered for his position or had been drafted into it. His misunderstanding, if such it was, is not inexplicable; the S.S. or Schutzstaffeln had originally been established as special units for the protection of the Party leaders.

His disappointment, however, consisted chiefly in that he had to start all over again, that he was back at the bottom, and his only consolation was that there were others who had made the same mistake. He was put into the Information department, where his first job was to file all information concerning Freemasonry (which in the early Nazi ideological muddle was somehow lumped with Judaism, Catholicism, and Communism) and to help in the establishment of a Freemasonry museum. He now had ample opportunity to learn what this strange word meant that Kaltenbrunner had thrown at him in their discussion of Schlaraffia. (Incidentally, an eagerness to establish museums commemorating their enemies was very characteristic of the Nazis. During the war, several services competed bitterly for the honor of establishing anti-Jewish museums and libraries. We owe to this strange craze the salvage of many great cultural treasures of European Jewry.) The trouble was that things were again very, very boring, and he was greatly relieved when, after four or five months of Freemasonry, he was put into the brand-new department concerned with Jews. This was the real beginning of the career which was to end in the Jerusalem court.

It was the year 1935, when Germany, contrary to the stipulations of the Treaty of Versailles, introduced general conscription and publicly announced plans for rearmament, including the building of an air force and a navy. It was also the year when Germany, having left the League of Nations in 1933, prepared neither quietly nor secretly the occupation of the demilitarized zone of the Rhineland. It was the time of Hitler's peace speeches - "Germany needs peace and desires peace," "We recognize Poland as the home of a great and nationally conscious people,"

"Germany neither intends nor wishes to interfere in the internal affairs of Austria, to annex Austria, or to conclude an Anschluss" - and, above all, it was the year when the Nazi regime won general and, unhappily, genuine recognition in Germany and abroad, when Hitler was admired everywhere as a great national statesman. In Germany itself, it was a time of transition. Because of the enormous rearmament program, unemployment had been liquidated, the initial resistance of the working class was broken, and the hostility of the regime, which had at first been directed primarily against "anti-Fascists" - Communists, Socialists, left-wing intellectuals, and Jews in prominent positions - had not yet shifted entirely to persecution of the Jews qua Jews.

To be sure, one of the first steps taken by the Nazi government, back in 1933, had been the exclusion of Jews from the Civil Service (which in Germany included all teaching positions, from grammar school to university, and most branches of the entertainment industry, including radio, the theater, the opera, and concerts) and, in general, their removal from public offices. But private business remained almost untouched until 1938, and even the legal and medical professions were only gradually abolished, although Jewish students were excluded from most universities and were nowhere permitted to graduate. Emigration of Jews in these years proceeded in a not unduly accelerated and generally orderly fashion, and the currency restrictions that made it difficult, but not impossible, for Jews to take their money, or at least the greater part of it, out of the country were the same for non-Jews; they dated back to the days of the Weimar Republic.

There were a certain number of Einzelaktionen, individual actions putting pressure on Jews to sell their property at often ridiculously low prices, but these usually occurred in small towns and, indeed, could be traced to the spontaneous, "individual" initiative of some enterprising Storm Troopers, the so-called S.A. men, who, except for their officer corps, were mostly recruited from the lower classes. The police, it is true, never stopped these "excesses," but the Nazi authorities were not too happy about them, because they affected the value of real estate all over the country. The emigrants, unless they were political refugees, were young people who realized that there was no future for them in Germany. And since they soon found out that there was hardly any future for them in other European countries either, some Jewish emigrants actually returned during this period. When Eichmann was asked how he had reconciled his personal feelings about Jews with the outspoken and violent anti-Semitism of the Party he had joined, he replied with the proverb: "Nothing's as hot when you eat it as when it's being cooked" - a proverb that was then on the lips of many Jews as well. They lived in a fool's paradise, in which, for a few years, even Streicher spoke of a "legal solution" of the Jewish problem. It took the organized pogroms of November, 1938, the so-called Kristallnacht or Night of Broken Glass, when seventy-five hundred Jewish shop windows were broken, all synagogues went up in flames, and twenty thousand Jewish men were taken off to concentration camps, to expel them from it.

The frequently forgotten point of the matter is that the famous Nuremberg Laws, issued in the fall of 1935, had failed to do the trick. The testimony of three witnesses from Germany, high-ranking former officials of the Zionist organization who left Germany shortly before the outbreak of the war, gave only the barest glimpse into the true state of affairs during the first five years of the Nazi regime. The Nuremberg Laws had deprived the Jews of their political but not of their civil rights; they were no longer citizens (Reichsbürger), but they remained members of the German state (Staatsangehörige). Even if they emigrated, they were not automatically stateless. Sexual intercourse between Jews and Germans, and the contraction of mixed marriages, were forbidden.

Also, no German woman under the age of forty-five could be employed in a Jewish household. Of these stipulations, only the last was of practical significance; the others merely legalized a de facto situation. Hence, the Nuremberg Laws were felt to have stabilized the new situation of Jews in the German Reich. They had been second-class citizens, to put it mildly, since January 30, 1933; their almost complete separation from the rest of the population had been achieved in a matter of weeks or months - through terror but also through the more than ordinary connivance of those around them. "There was a wall between Gentiles and Jews," Dr. Benno Cohn of Berlin testified. "I cannot remember speaking to a Christian during all my journeys over Germany." Now, the Jews felt, they had received laws of their own and would no longer be outlawed. If they kept to themselves, as they had been forced to do anyhow, they would be able to live unmolested. In the words of the Reichsvertretung of the Jews in Germany (the national association of all communities and organizations, which had been founded in September, 1933, on the initiative of the Berlin community, and was in no way Nazi-appointed), the intention of the Nuremberg Laws was "to establish a level on which a bearable relationship between the German and the Jewish people [became] possible," to which a member of the Berlin community, a radical Zionist, added:

"Life is possible under every law. However, in complete ignorance of what is permitted and what is not one cannot live. A useful and respected citizen one can also be as a member of a minority in the midst of a great people" (Hans Lamm, fiber die Entwicklung des deutschen Judentums, 1951). And since Hitler, in the Röhm purge in 1934, had broken the power of the S.A., the Storm Troopers in brown shirts who had been almost exclusively responsible for the early pogroms and atrocities, and since the Jews were blissfully unaware of the growing power of the black-shirted S.S., who ordinarily abstained from what Eichmann contemptuously called thè Stürmer methods," they generally believed that a modus vivendi would be possible; they even offered to cooperate in "the solution of the Jewish question." In short, when Eichmann entered upon his apprenticeship in Jewish affairs, on which, four years later, he was to be the recognized "expert,"

and when he made his first contacts with Jewish functionaries, both Zionists and Assimilationists talked in terms of a great "Jewish revival," a "great constructive movement of German Jewry,"

and they still quarreled among themselves in ideological terms about the desirability of Jewish emigration, as though this depended upon their own decisions.

Eichmann's account during the police examination of how he was introduced into the new department - distorted, of course, but not wholly devoid of truth - oddly recalls this fool's paradise.

The first thing that happened was that his new boss, a certain von Mildenstein, who shortly thereafter got himself transferred to Albert Speer's Organisation Todt, where he was in charge of highway construction (he was what Eichmann pretended to be, an engineer by profession), required him to read Theodor Herzl's Der Judenstaat, the famous Zionist classic, which converted Eichmann promptly and forever to Zionism. This seems to have been the first serious book he ever read and it made a lasting impression on him. From then on, as he repeated over and over, he thought of hardly anything but a "political solution" (as opposed to the later "physical solution,"

the first meaning expulsion and the second extermination) and how to "get some firm ground under the feet of the Jews." (It may be worth mentioning that, as late as 1939, he seems to have protested against desecrators of Herzl's grave in Vienna, and there are reports of his presence in civilian clothes at the commemoration of the thirty-fifth anniversary of Herzl's death. Strangely enough, he did not talk about these things in Jerusalem, where he continuously boasted of his good relations with Jewish officials.) In order to help in this enterprise, he began spreading the gospel among his S.S. comrades, giving lectures and writing pamphlets. He then acquired a smattering of Hebrew, which enabled him to read haltingly a Yiddish newspaper - not a very difficult accomplishment, since Yiddish, basically an old German dialect written in Hebrew letters, can be understood by any German-speaking person who has mastered a few dozen Hebrew words. He even read one more book, Adolf Böhm's History of Zionism (during the trial he kept confusing it with Herzl's Judenstaat), and this was perhaps a considerable achievement for a man who, by his own account, had always been utterly reluctant to read anything except newspapers, and who, to the distress of his father, had never availed himself of the books in the family library.

Following up Böhm, he studied the organizational setup of the Zionist movement, with all its parties, youth groups, and different programs. This did not yet make him an "authority," but it was enough to earn him an assignment as official spy on the Zionist offices and on their meetings; it is worth noting that his schooling in Jewish affairs was almost entirely concerned with Zionism.

His first personal contacts with Jewish functionaries, all of them well-known Zionists of long standing, were thoroughly satisfactory. The reason he became so fascinated by the "Jewish question," he explained, was his own "idealism"; these Jews, unlike the Assimilationists, whom he always despised, and unlike Orthodox Jews, who bored him, were "idealists," like him. An

"idealist," according to Eichmann's notions, was not merely a man who believed in an "idea" or someone who did not steal or accept bribes, though these qualifications were indispensable. An

"idealist" was a man who lived for his idea - hence he could not be a businessman - and who was prepared to sacrifice for his idea everything and, especially, everybody. When he said in the police examination that he would have sent his own father to his death if that had been required, he did not mean merely to stress the extent to which he was under orders, and ready to obey them; he also meant to show what an "idealist" he had always been. The perfect "idealist," like everybody else, had of course his personal feelings and emotions, but he would never permit them to interfere with his actions if they came into conflict with his "idea." The greatest "idealist"

Eichmann ever encountered among the Jews was Dr. Rudolf Kastner, with whom he negotiated during the Jewish deportations from Hungary and with whom he came to an agreement that he, Eichmann, would permit the "illegal" departure of a few thousand Jews to Palestine (the trains were in fact guarded by German police) in exchange for "quiet and order" in the camps from which hundreds of thousands were shipped to Auschwitz. The few thousand saved by the agreement, prominent Jews and members of the Zionist youth organizations, were, in Eichmann's words, "the best biological material." Dr. Kastner, as Eichmann understood it, had sacrificed his fellow-Jews to his "idea," and this was as it should be. Judge Benjamin Halevi, one of the three judges at Eichmann's trial, had been in charge of the Kastner trial in Israel, at which Kastner had to defend himself for his cooperation with Eichmann and other high-ranking Nazis; in Halevi's opinion, Kastner had "sold his soul to the devil." Now that the devil himself was in the dock he turned out to be an "idealist," and though it may be hard to believe, it is quite possible that the one who sold his soul had also been an "idealist."

Long before all this happened, Eichmann was given his first opportunity to apply in practice what he had learned during his apprenticeship. After the Anschluss (the incorporation of Austria into the Reich), in March, 1938, he was sent to Vienna to organize a kind of emigration that had been utterly unknown in Germany, where up to the fall of 1938 the fiction was maintained that Jews if they so desired were permitted, but were not forced, to leave the country. Among the reasons German Jews believed in the fiction was the program of the N.S.D.A.P., formulated in 1920, which shared with the Weimar Constitution, the curious fate of never being officially abolished; its Twenty-Five Points had even been declared "unalterable" by Hitler. Seen in the light of later events, its anti-Semite provisions were harmless indeed: Jews could not be full-fledged citizens, they could not hold Civil Service positions, they were to be excluded from the press, and all those who had acquired German citizenship after August 2, 1914 - the date of the outbreak of the First World War - were to be denaturalized, which meant they were subject to expulsion.

(Characteristically, the denaturalization was carried out immediately, but the wholesale expulsion of some fifteen thousand Jews, who from one day to the next were shoved across the Polish border at Zbaszyn, where they were promptly put into camps, took place only five years later, when no one expected it any longer.) The Party program was never taken seriously by Nazi officials; they prided themselves on belonging to a movement, as distinguished from a party, and a movement could not be bound by a program. Even before the Nazis' rise to power, these Twenty-Five Points had been no more than a concession to the party system and to such prospective voters as were old-fashioned enough to ask what was the program of the party they were going to join. Eichmann, as we have seen, was free of such deplorable habits, and when he told the Jerusalem court that he had not known Hitler's program he very likely spoke the truth:

"The Party program did not matter, you knew what you were joining." The Jews, on the other hand, were old-fashioned enough to know the Twenty-Five Points by heart and to believe in them; whatever contradicted the legal implementation of the Party program they tended to ascribe to temporary, "revolutionary excesses" of undisciplined members or groups.

But what happened in Vienna in March, 1938, was altogether different. Eichmann's task had been defined as "forced emigration," and the words meant exactly what they said: all Jews, regardless of their desires and regardless of their citizenship, were to be forced to emigrate - an act which in ordinary language is called expulsion. Whenever Eichmann thought back to the twelve years that were his life, he singled out his year in Vienna as head of the Center for Emigration of Austrian Jews as its happiest and most successful period. Shortly before, he had been promoted to officer's rank, becoming an Untersturmführer, or lieutenant, and he had been commended for his

"comprehensive knowledge of the methods of organization and ideology of the opponent, Jewry."

The assignment in Vienna was his first important job, his whole career, which had progressed rather slowly, was in the balance. He must have been frantic to make good, and his success was spectacular: in eight

months, forty-five thousand Jews left Austria, whereas no more than nineteen thousand left Germany in the same period; in less than eighteen months, Austria was "cleansed" of close to a hundred and fifty thousand people, roughly sixty per cent of its Jewish population, all of whom left the country "legally"; even after the outbreak of the war, some sixty thousand Jews could escape.

How did he do it? The basic idea that made all this possible was of course not his but, almost certainly, a specific directive by Heydrich, who had sent him to Vienna in the first place.

(Eichmann was vague on the question of authorship, which he claimed, however, by implication; the Israeli authorities, on the other hand, bound [as Yad Vashem's Bulletin put it] to the fantastic

"thesis of the all-inclusive responsibility of Adolf Eichmann" and the even more fantastic

"supposition that one [i.e., his] mind was behind it all," helped him considerably in his efforts to deck himself in borrowed plumes, for which he had in any case a great inclination.) The idea, as explained by Heydrich in a conference with Goring on the morning of the Kristallnacht, was simple and ingenious enough: "Through the Jewish community, we extracted a certain amount of money from the rich Jews who wanted to emigrate. By paying this amount, and an additional sum in foreign currency, they made it possible for poor Jews to leave. The problem was not to make the rich Jews leave, but to get rid of the Jewish mob." And this "problem" was not solved by Eichmann. Not until the trial was over was it learned from the Netherlands State Institute for War Documentation that Erich Rajakowitsch, a "brilliant lawyer" whom Eichmann, according to his own testimony, "employed for the handling of legal questions in the central offices for Jewish emigration in Vienna, Prague, and Berlin," had originated the idea of the "emigration funds."

Somewhat later, in April, 1941, Rajakowitsch was sent to Holland by Heydrich in order to

"establish there a central office which was to serve as a model for thèsolution of the Jewish question' in all occupied countries in Europe."

Still, enough problems remained that could be solved only in the course of the operation, and there is no doubt that here Eichmann, for the first time in his life, discovered in himself some special qualities. There were two things he could do well, better than others: he could organize and he could negotiate), immediately upon his arrival, he opened negotiations with the representatives of the Jewish community, whom he had first to liberate from prisons and concentration camps, since the "revolutionary zeal" in Austria, greatly exceeding the early

"excesses" in Germany, had resulted in the imprisonment of practically all prominent Jews. After this experience, the Jewish functionaries did not need Eichmann to convince them of the desirability of emigration. Rather, they informed him of the enormous difficulties which lay ahead.

Apart from the financial problem, already "solved," the chief difficulty lay in the number of papers every emigrant had to assemble before he could leave the country. Each of the papers was valid only for a limited time, so that the validity of the first had usually expired long before the last could be obtained. Once Eichmann understood how the whole thing worked, or, rather, did not work, he

"took counsel with himself" and "gave birth to the idea which I thought would do justice to both parties." He imagined "an assembly line, at whose beginnings the first document is put, and then the other papers, and at its end the passport would have to come out as the end product." This could be realized if all the officers concerned - the Ministry of Finance, the income tax people, the police, the Jewish community, etc. - were housed under the same roof and forced to do their work on the spot, in the presence of the applicant, who would no longer have to run from office to office and who, presumably, would also be spared having some humiliating chicaneries practiced on him, and certain expenses for bribes. When everything was ready and the assembly line was doing its work smoothly and quickly, Eichmann "invited" the Jewish functionaries from Berlin to inspect it. They were appalled: "This is like an automatic factory, like a flour mill connected with some bakery. At one end you put in a Jew who still has some property, a factory, or a shop, or a bank account, and he goes through the building from counter to counter, from office to office, and comes out at the other end without any money, without any rights, with only a passport on which it says: `You must leave the country within a fortnight. Otherwise you will go to a concentration camp.' "

This, of course, was essentially the truth about the procedure, but it was not the whole truth. For these Jews could not be left "without any money," for the simple reason that without it no country at this date would have taken them. They needed, and were given, their Vorzeigegeld, the amount they had to show in order to obtain their visas and to pass the immigration controls of the recipient country. For this amount, they needed foreign currency, which the Reich had no intention of wasting on its Jews. These needs could not be met by Jewish accounts in foreign countries, which, in any event, were difficult to get at because they had been illegal for many years; Eichmann therefore sent Jewish functionaries abroad to solicit funds from the great Jewish organizations, and these funds were then sold by the Jewish community to the prospective emigrants at a considerable profit-one dollar, for instance, was sold for 10 or 20 marks when its market value was 4.20 marks. It was chiefly in this way that the community acquired not only the money necessary for poor Jews and people without accounts abroad, but also the funds it needed for its own hugely expanded activities. Eichmann did not make possible this deal without encountering considerable opposition from the German financial authorities, the Ministry and the Treasury, which, after all, could not remain unaware of the fact that these transactions amounted to a devaluation of the mark.

Bragging was the vice that was Eichmann's undoing. It was sheer rodomontade when he told his men during the last days of the war: "I will jump into my grave laughing, because the fact that I have the death of five million Jews [or "enemies of the Reich," as he always claimed to have said]

on my conscience gives me extraordinary satisfaction." He did not jump, and if he had anything on his conscience, it was not murder but, as it turned out, that he had once slapped the face of Dr. Josef Löwenherz, head of the Vienna Jewish community, who later became one of his favorite Jews. (He had apologized in front of his staff at the time, but this incident kept bothering him.) To claim the death of five million Jews, the approximate total of losses suffered from the combined efforts of all Nazi offices and authorities, was preposterous, as he knew very well, but he had kept repeating the damning sentence ad nauseam to everyone who would listen, even twelve years later in Argentina, because it gave him "an extraordinary sense of elation to think that [he] was exiting from the stage in this way." (Former Legationsrat Horst Grell, a witness for the defense, who had known Eichmann in Hungary, testified that in his opinion Eichmann was boasting. That must have been obvious to everyone who heard him utter his absurd claim.) It was sheer boasting when he pretended he had "invented" the ghetto system or had "given birth to the idea"

of shipping all European Jews to Madagascar. The Theresienstadt ghetto, of which Eichmann claimed "paternity," was established years after the ghetto system had been introduced into the Eastern occupied territories, and setting up a special ghetto for certain privileged categories was, like the ghetto system, the "idea" of Heydrich. The Madagascar plan seems to have been "born"

in the bureaus of the German Foreign Office, and Eichmann's own contribution to it turned out to owe a good deal to his beloved Dr. Löwenherz, whom he had drafted to put down "some basic thoughts" on how about four million Jews might be transported from Europe after the war -

presumably to Palestine, since the Madagascar project was top secret. (When confronted at the trial with the Löwenherz report, Eichmann did not deny its authorship; it was one of the few moments when he appeared genuinely embarrassed.) What' eventually led to his capture was his compulsion to talk big - he was "fed up with being an anonymous wanderer between the worlds" -

and this compulsion must have grown considerably stronger as time passed, not only because he had nothing to do that he could consider worth doing, but also because the postwar-era had bestowed so much unexpected "fame" upon him.

But bragging is a common vice, and a more specific, and also more decisive, flaw in Eichmann's character was his almost total inability ever to look at anything from the other fellow's point of view. Nowhere was this flaw more conspicuous than in his account of the Vienna episode. He and his men and the Jews' were all "pulling together," and whenever there were any difficulties the Jewish functionaries would come running to him "to unburden their hearts," to tell him "all their grief and sorrow," and to ask for his help. The Jews "desired" to emigrate, and he, Eichmann, was there to help them, because it so happened that at the same time the Nazi authorities had expressed a desire to see their Reich judenrein. The two desires coincided, and he, Eichmann, could "do justice to both parties." At the trial, he never gave an inch when it came to this part of the story, although he agreed that today, when "times have changed so much," the Jews might not be too happy to recall this "pulling together" and he did not want "to hurt their feelings."

The German text of the taped police examination, conducted from May 29, 1960, to January 17, 1961, each page corrected and approved by Eichmann, constitutes a veritable gold mine for a psychologist - provided he is wise enough to understand that the horrible can be not only ludicrous but outright funny. Some of the comedy cannot be conveyed in English, because it lies in Eichmann's heroic fight with the German language, which invariably defeats him. It is funny when he speaks, passim, of "winged words" (geflügelte Worte, a German colloquialism for famous quotes from the classics) when he means stock phrases, Redensarten, or slogans, Schlagworte. It was funny when, during the cross-examination on the Sassen documents, conducted in German by the presiding judge, he used the phrase "kontra geben" (to give tit for tat), to indicate that he had resisted Sassen's efforts to liven up his stories; Judge Landau, obviously ignorant of the mysteries of card games, did not understand, and Eichmann could not think of any other way to put it. Dimly aware of a defect that must have plagued him even in school - it amounted to a mild case of aphasia - he apologized, saying, "Officialese [Amtssprache]

is my only language." But the point here is that officialese became his language because he was genuinely incapable of uttering a single sentence that was not a cliché. (Was it these clichés that the psychiatrists thought so "normal" and "desirable"? Are these the "positive ideas" a clergyman hopes for in those to whose souls he ministers? Eichmann's best opportunity to show this positive side of his character in Jerusalem came when the young police officer in charge of his mental and psychological well-being handed him Lolita for relaxation. After two days Eichmann returned it, visibly indignant; "Quite an unwholesome book" - "Das ist aber ein sehr unerfreuliches Buch" - he told his guard.) To be sure, the judges were right when they finally told the accused that all he had said was "empty talk" - except that they thought the emptiness was feigned, and that the accused wished to cover up other thoughts which, though hideous, were not empty. This supposition seems refuted by the striking consistency with which Eichmann, despite his rather bad memory, repeated word for word the same stock phrases and self-invented clichés (when he did succeed in constructing a sentence of his own, he repeated it until it became a cliché) each time he referred to an incident or event of importance to him. Whether writing his memoirs in Argentina or in Jerusalem, whether speaking to the police examiner or to the court, what he said was always the same, expressed in the same words. The longer one listened to him, the more obvious it became that his inability to speak was closely connected with an inability to think, namely, to think from the standpoint of somebody else. No communication was possible with him, not because he lied but because he was surrounded by the most reliable of all safeguards against the words and the presence of others, and hence against reality as such.

Thus, confronted for eight months with the reality of being examined by a Jewish policeman, Eichmann did not have the slightest hesitation in explaining to him at considerable length, and repeatedly, why he had been unable to attain a higher grade in the S.S., that this was not his fault. He had done everything, even asked to be sent to active military duty - "Off to the front, I said to myself, then the Standartenführer [colonelcy] will come quicker." In court, on the contrary, he pretended he had asked to be transferred because he wanted to escape his murderous duties.

He did not insist much on this, though, and, strangely, he was not confronted with his utterances to Captain Less, whom he also told that he had hoped to be nominated for the Einsatzgruppen, the mobile killing units in the East, because when they were formed, in March, 1941, his office was "dead" - there was no emigration any longer and deportations had not yet been started.

There was, finally, his greatest ambition - to be promoted to the job of police chief in some German town; again, nothing doing. What makes these pages of the examination so funny is that all this was told in the tone of someone who was sure of finding "normal, human" sympathy for a hard-luck story. "Whatever I prepared and planned, everything went wrong, my personal affairs as well as my years-long efforts to obtain land and soil for the Jews. I don't know, everything was as if under an evil spell; whatever I desired and wanted and planned to do, fate prevented it somehow. I was frustrated in everything, no matter what." When Captain Less asked his opinion on some damning and possibly lying evidence given by a former colonel of the S.S., he exclaimed, suddenly stuttering with rage: "I am very much surprised that this man could ever have been an S.S. Standartenführer, that surprises me very much indeed. It is altogether, altogether unthinkable. I don't know what to say." He never said these things in a spirit of defiance, as though he wanted, even now, to defend the standards by which he had lived in the past. The very words "S.S.," or "career," or "Himmler" (whom he always called by his long official title: Reichsführer S.S. and Chief of the German Police, although he by no means admired him) triggered in him a mechanism that had become completely unalterable. The presence of Captain Less, a Jew from Germany and unlikely in any case to think that members of the S.S. advanced in their careers through the exercise of high moral qualities, did not for a moment throw this mechanism out of gear.

Now and then, the comedy breaks into the horror itself, and results in stories, presumably true enough, whose macabre humor easily surpasses that of any Surrealist invention. Such was the story told by Eichmann during the police examination about the unlucky Kommerzialrat Storfer of Vienna, one of the representatives of the Jewish community. Eichmann had received a telegram from Rudolf Höss, Commandant of Auschwitz, telling him that Storfer had arrived and had urgently requested to see Eichmann. "I said to myself: O.K., this man has always behaved well, that is worth my while . . . I'll go there myself and see what is the matter with him. And I go to Ebner [chief of the Gestapo in Vienna], and Ebner says - I remember it only vaguely - If only he had not been so clumsy; he went into hiding and tried to escape,' something of the sort. And the police arrested him and sent him to the concentration camp, and, according to the orders of the Reichsführer (Himmler], no one could get out once he was in. Nothing could be done, neither Dr.

Ebner nor I nor anybody else could do anything about it. I went to Auschwitz and asked Höss to see Storfer. `Yes, yes [Höss said], he is in one of the labor gangs.' With Storfer afterward, well, it was normal and human, we had a normal, human encounter. He told me all his grief and sorrow: I said: `Well, my dear old friend [Ja, mein lieber guter Storfer], we certainly got it! What rotten luck!'

And I also said: `Look, I really cannot help you, because according to orders from the Reichsführer nobody can get out. I can't get you out. Dr. Ebner can't get you out. I hear you made a mistake, that you went into hiding or wanted to bolt, which, after all, you did not need to do.'

[Eichmann meant that Storfer, as a Jewish functionary, had immunity from deportation.] I forget what his reply to this was. And then I asked him how he was. And he said, yes, he wondered if he couldn't be let off work, it was heavy work. And then I said to Höss: 'Work-Storfer won't have to work!' But Höss said: Èveryone works here.' So I said: 'O.K.,' I said, Ì'll make out a chit to the effect that Storfer has to keep the gravel paths in order with a broom,' there were little gravel paths there, ànd that he has the right to sit down with his broom on one of the benches.' [To Storfer] I said: `Will that be all right, Mr. Storfer? Will that suit you?' Whereupon he was very pleased, and we shook hands, and then he was given the broom and sat down on his bench. It was a great inner joy to me that I could at least see the man with whom I had worked for so many long years, and that we could speak with each other." Six weeks after this normal human encounter, Storfer was dead - not gassed, apparently, but shot.

Is this a textbook case of bad faith, of lying self-deception combined with outrageous stupidity? Or is it simply the case of the eternally unrepentant criminal (Dostoevski once mentions in his diaries that in Siberia, among scores of murderers, rapists, and burglars, he never met a single man who would admit that he had done wrong) who cannot afford to face reality because his crime has become part and parcel of it? Yet Eichmann's case is different from that of the ordinary criminal, who can shield himself effectively against the reality of a non-criminal world only within the narrow limits of his gang. Eichmann needed only to recall the past in order to feel assured that he was not lying and that he was not deceiving himself, for he and the world he lived in had once been in perfect harmony. And that German society of eighty million people had been shielded against reality and factuality by exactly the same means, the same self-deception, lies, and stupidity that had now become ingrained in Eichmann's mentality. These lies changed from year to year, and they frequently contradicted each other; moreover, they were not necessarily the same for the various branches of the. Party hierarchy or the people at large. But the practice of self deception had become so common, almost a moral prerequisite for survival, that even now, eighteen years after the collapse of the Nazi regime, when most of the specific content of its lies has been forgotten, it is sometimes difficult not to believe that mendacity has become an integral part of the German national character. During the war, the lie most effective with the whole of the German people was the slogan of "the battle of destiny for the German people" [der Schicksalskampf des deutschen Volkes], coined either by Hitler or by Goebbels, which made self-deception easier on three counts: it suggested, first, that the war was no war; second, that it was started by destiny and not by Germany; and, third, that it' was a matter of life and death for the Germans, who must annihilate their enemies or be annihilated.

Eichmann's astounding willingness, in Argentina as well as in, Jerusalem, to admit his crimes was due less to his own criminal capacity for self-deception than to the aura of systematic mendacity that had constituted the general, and generally accepted, atmosphere of the Third Reich. "Of course" he had played a role in the extermination of the Jews; of course if he "had not transported them, they would not have been delivered to the butcher."

"What," he asked, "is there to àdmit'?" Now, he proceeded, he "would like to find peace with [his]

former enemies" - a sentiment he shared not only with Himmler, who had expressed it during the last year of the war, or with the Labor Front leader Robert Ley (who, before he committed suicide in Nuremberg, had proposed the establishment of a "conciliation committee" consisting of the Nazis responsible for the massacres and the Jewish survivors) but also, unbelievably, with many ordinary Germans, who were heard to express themselves in exactly the same terms at the end of the war. This outrageous cliché was no longer issued to them from above, it was a self-fabricated stock phrase, as devoid of reality as those clichés by which the people had lived for twelve years; and you could almost see what an "extraordinary sense of elation" it gave to the speaker the moment it popped out of his mouth.

Eichmann's mind was filled to the brim with such sentences. His memory proved to be quite unreliable about what had actually happened; in a rare moment of exasperation, Judge Landau asked the accused: "What can you remember?" (if you don't remember the discussions at the so-called Wannsee Conference, which dealt with the various methods of killing) and the answer, of course, was that Eichmann remembered the turning points in his own career rather well, but that they did not necessarily coincide with the turning points in the story of Jewish extermination or, as a matter of fact, with the turning points in history. (He always had trouble remembering the exact date of the outbreak of the war or of the invasion of Russia.) But the point of the matter is that he had not forgotten a single one of the sentences of his that at one time or another had served to give him a "sense of elation." Hence, whenever, during the cross-examination, the judges tried to appeal to his conscience, they were met with "elation," and they were outraged as well as disconcerted when they learned that the accused had at his disposal a different elating cliché for each period of his life and each of his activities. In his mind, there was no contradiction between

"I will jump into my grave laughing," appropriate for the end of the war, and "I shall gladly hang myself in public as a warning example for all anti-Semites on this earth," which now, under vastly different circumstances, fulfilled exactly the same function of giving him a lift.

These habits of Eichmann's created considerable difficulty during the trial - less for Eichmann himself than for those who had come to prosecute him, to defend him, to judge him, and to report on him. For all this, it was essential that one take him seriously, and this was very hard to do, unless one sought the easiest way out of the dilemma between the unspeakable horror of the deeds and the undeniable ludicrousness of the man who perpetrated them, and declared him a clever, calculating liar - which he obviously was not. His own convictions in this matter were far from modest: "One of the few gifts fate bestowed upon me is a capacity for truth insofar as it depends upon myself." This gift he had claimed even before the prosecutor wanted to settle on him crimes he had not committed. In the disorganized, rambling notes he made in Argentina in preparation for the interview with Sassen, when he was still, as he even pointed out at the time,

"in full possession of my physical and psychological freedom," he had issued a fantastic warning to "future historians to be objective enough not to stray from the path of this truth recorded here" -

fantastic because every line of these scribblings shows his utter ignorance of everything that was not directly, technically and bureaucratically, connected with his job, and also shows an extraordinarily faulty memory.

Despite all the efforts of the prosecution, everybody could see that this man was not a "monster,"

but it was difficult indeed not to suspect that he was a clown. And since this suspicion would have been fatal to the whole enterprise, and was also rather hard to sustain in view of the sufferings he and his like had caused to millions of people, his worst clowneries were hardly noticed and almost never reported. What could you do with a man who first declared, with great emphasis, that the one thing he had learned in an ill-spent life was that one should never take an oath ("Today no man, no judge could ever persuade me to make a sworn statement, to declare something under oath as a witness. I refuse it, I refuse it for moral reasons. Since my experience tells me that if one is loyal to his oath, one day he has to take the consequences, I have made up my mind once and for all that no judge in the world or any other authority will ever be capable of making me swear an oath, to give sworn testimony. I won't do it voluntarily and no one will be able to force me"), and then, after being told explicitly that if he wished to testify in his own defense he might

"do so under oath or without an oath," declared without further ado that he would prefer to testify under oath? Or who, repeatedly and with a great show of feeling, assured the court, as he had assured the police examiner, that the worst thing he could do would be to try to escape his true responsibilities, to fight for his neck, to plead for mercy - and then, upon instruction of his counsel, submitted a handwritten document, containing his plea for mercy?

As far as Eichmann was concerned, these were questions of changing moods, and as long as he was capable of finding, either in his memory or on the spur of the moment, an elating stock phrase to go with them, he was quite content, without ever becoming aware of anything like

"inconsistencies.". As we shall see, this horrible gift for consoling himself with clichés did not leave him in the hour of his death.