thing else but an expression of contempt without denying itself. Junger drew the conclusion, from his own principles, that it was better to be criminal than bourgeois. Hitler, who was endowed with less literary talent but, on this occasion, with more coherence, knew that to be either one or the other was a matter of complete indifference, from the moment that one ceased to believe in anything but success. Thus he authorized himself to be both at the same time. "Fact is all," said Mussolini. And Hitler added: "When the race is in danger of being oppressed . . . the question of legality plays only a secondary role." Moreover, in that the race must always be menaced in order to exist, there is never any legality. "I am ready to sign anything, to agree to anything. ... As far as I am concerned, I am capable, in complete good faith, of signing treaties today and of dispassionately tearing them up tomorrow if the future of the German people is at stake." Before he declared war, moreover, Hitler made the statement to his generals that no one was going to ask the victor if he had told the truth or not. The leitmotiv of Goring's defense at the Nuremberg trials returned time and again to this theme: "The victor will always be the judge, and the vanquished will always be the accused." That is a point that can certainly be argued. But then it is hard to understand Rosenberg when he said during the Nuremberg trials that he had not foreseen that the Nazi myth would lead to murder. When the English prosecuting attorney observes that "from Mein Kampf the road led straight to the gas chambers at Maidenek," he touches on the real subject of the trial, that of the historic responsibilities of Western nihilism and the only one which, nevertheless, was not really discussed at Nuremberg, for reasons only too evident. A trial cannot be conducted by announcing the general culpability of a civilization. Only the actual deeds which, at least, stank in the nostrils of the entire world were brought to judgment.
Hitler, in any case, invented the perpetual motion of conquest, without which he would have been nothing at all. But the perpetual enemy is perpetual terror, this time on the level of the State. The State is identified with the "apparatus"; that is to say, with the sum total of mechanisms of conquest and repression. Conquest directed toward
the interior of the country is called repression or propaganda ("the first step on the road to hell," according to Frank). Directed toward the exterior, it creates the army. All problems are thus militarized and posed in terms of power and efficiency. The supreme commander determines policy and also deals with all the main problems of administration. This principle, axiomatic as far as strategy is concerned, is applied to civil life in general. One leader, one people, signifies one master and millions of slaves. The political intermediaries who are, in all societies, the guarantors of freedom, disappear to make way for a booted and spurred Jehovah who rules over the silent masses or, which comes to the same thing, over masses who shout slogans at the top of their lungs. There is no organ of conciliation or mediation interposed between the leader and the people, nothing in fact but the apparatus—in other words, the party—which is the emanation of the leader and the tool of his will to oppress. In this way the first and sole principle of this degraded form of mysticism is born, the Fuhr-erprinzip, which restores idolatry and a debased deity to the world of nihilism.
Mussolini, the Latin lawyer, contented himself with reasons of State, which he transformed, with a great deal of rhetoric, into the absolute. "Nothing beyond the State, above the State, against the State. Everything to the State, for the State, in the State." The Germany of Hitler gave his false reasoning its real expression, which was that of a religion. "Our divine mission," says a Nazi newspaper during a party congress, "was to lead everyone back to his origins, back to the common Mother. It was truly a divine mission." These origins are thus to be found in primitive howls and shrieks. Who is the god in question? An official party declaration answers that: "All of us here below believe in Adolf Hitler, our Fiihrer . . . and [we confess] that National Socialism is the only faith which can lead our people to salvation." The commandments of the leader, standing in the burning bush of spotlights, on a Sinai of planks and flags, therefore comprise both law and virtue. If the superhuman microphones give orders only once for a crime to be committed, then the crime is handed down from chief to subchief until it reaches the slave who receives orders without being able to pass them
on to anybody. One of the Dachau executioners weeps in prison and says: "I only obeyed orders. The Fuhrer and the Reichsfuhrer alone planned all this, and then they ran away. Gluecks received orders from Kaltenbrunner and, finally, I received orders to carry out the shootings. I have been left holding the bag because I was only a little Hauptscharfuhrer and because I couldn't hand it on any lower down the line. Now they say that I am the assassin." Goring during the trial proclaimed his loyalty to the Fiihrer and said that "there was still a code of honor in that accursed life." Honor lay in obedience, which was often confused with crime. Military law punishes disobedience by death, and its honor is servitude. When all the world has become military, then crime consists in not killing if orders insist on it.
Orders, unfortunately, seldom insist on good deeds. Pure doctrinal dynamism cannot be directed toward good, but only toward efficacy. As long as enemies exist, terror will exist; and there will be enemies as long as dynamism exists to ensure that: "All the influences liable to undermine the sovereignty of the people, as exercised by the Fiihrer with the assistance of the party . . . must be eliminated." Enemies are heretics and must be converted by preaching or propaganda, exterminated by inquisition or by the Gestapo. The result is that man, if he is a member of the party, is no more than a tool in the hands of the Fiihrer, a cog in the apparatus, or, if he is the enemy of the Fiihrer, a waste product of the machine. The impetus toward irrationality of this movement, born of rebellion, now even goes so far as to propose suppressing all that makes man more than a cog in the machine; in other words, rebellion itself. The romantic individualism of the German revolutions finally satiated in the world of inanimate objects. Irrational terror transforms men into objects, "planetary bacilli," according to Hitler's formula. It proposes the destruction, not only of the individual, but of the universal possibilities of the individual, of reflection, solidarity, and the urge to absolute love. Propaganda and torture are the direct means of bringing about disintegration; more destructive still are systematic degradation, identification with the cynical criminal, and forced complicity. The triumph of the man who kills or tortures is
marred by only one shadow: he is unable to feel that he is innocent. Thus, he must create guilt in his victim so that, in a world that has no direction, universal guilt will authorize no other course of action than the use of force and give its blessing to nothing but success. When the concept of innocence disappears from the mind of the innocent victim himself, the value of power establishes a definitive rule over a world in despair. That is why an unworthy and cruel penitence reigns over this world where only the stones are innocent. The condemned are compelled to hang one another. Even the innocent cry of maternity is stifled, as in the case of the Greek mother who was forced by an officer to choose which of her three sons was to be shot. This is the final realization of freedom: the power to kill and degrade saves the servile soul from utter emptiness. The hymn of German freedom is sung, to the music of a prisoners' orchestra, in the camps of death.
The crimes of the Hitler regime, among them the massacre of the Jews, are without precedent in history because history gives no other example of a doctrine of such total destruction being able to seize the levers of command of a civilized nation. But above all, for the first time in history, the rulers of a country have used their immense power to establish a mystique beyond the bounds of any ethical considerations. This first attempt to found a Church on nihilism was paid for by complete annihilation. The destruction of Lidice demonstrates clearly that the systematic and scientific aspect of the Nazi movement really hides an irrational drive that can only be interpreted as a drive of despair and arrogance. Until then, there were supposedly only two possible att
itudes for a conqueror toward a village that was considered rebellious. Either calculated repression and cold-blooded execution of hostages, or a savage and necessarily brief sack by enraged soldiers. Lidice was destroyed by both methods simultaneously. It illustrates the ravages of that irrational form of reason which is the only value that can be found in the whole story. Not only were all the houses burned to the ground, the hundred and seventy-four men of the village shot, the two hundred and three women deported, and the three
hundred children transferred elsewhere to be educated in the religion of the Fuhrer, but special teams spent months at work leveling the terrain with dynamite, destroying the very stones, filling in the village pond, and finally diverting the course of the river. After that, Lidice was really nothing more than a mere possibility, according to the logic of the movement. To make assurance doubly sure, the cemetery was emptied of its dead, who might have been a perpetual reminder that once something existed in this place.2
The nihilist revolution, which is expressed historically in the Hitlerian religion, thus only aroused an insensate passion for nothingness, which ended by turning against itself. Negation, this time at any rate, and despite Hegel, has not been creative. Hitler presents the example, perhaps unique in history, of a tyrant who left absolutely nothing to his credit. For himself, for his people, and for the world, he was nothing but the epitome of suicide and murder. Seven million Jews assassinated, seven million Europeans deported or killed, ten million war victims, are perhaps not sufficient to allow history to pass judgment: history is accustomed to murderers. But the very destruction of Hitler's final justification—that is, the German nation—henceforth makes this man, whose presence in history for years on end haunted the minds of millions of men, into an inconsistent and contemptible phantom. Speer's deposition at the Nuremberg trials showed that Hitler, though he could have stopped the war before the point of total disaster, really wanted universal suicide and the material and political destruction of the German nation. The only value for him remained, until the bitter end, success. Since Germany had lost the war, she was cowardly and treacherous and she deserved to die. "If the German people are incapable of victory, they are unworthy to live." Hitler therefore decided to drag them with him to the grave and to make their destruction an apotheosis, when the Russian cannon were already splitting apart the walls of his palace in Berlin. Hitler, Goring, who
2 It is striking to note that atrocities reminiscent of these excesses were committed in colonies (India, 1857; Algeria, 1945; etc.) by European nations that in reality obeyed the same irrational prejudice of racial superiority.
wanted to see his bones placed in a marble tomb, Goeb-bels, Himmler, Ley, killed themselves in dugouts or in cells. But their deaths were deaths for nothing; they were like a bad dream, a puff of smoke that vanishes. Neither efficacious nor exemplary, they consecrate the bloodthirsty vanity of nihilism. "They thought they were free," Frank cries hysterically; "didn't they know that no one escapes from Hitlerism?" They did not know; nor did they know that the negation of everything is in itself a form of servitude and that real freedom is an inner submission to a value which defies history and its successes.
But the Fascist mystics, even though they aimed at gradually dominating the world, really never had pretensions to a universal empire. At the very most, Hitler, astonished at his own victories, was diverted from the provincial origins of his movement towards the indefinite dream of an empire of the Germans that had nothing to do with the universal City. Russian Communism, on the contrary, by its very origins, openly aspires to world empire. That is its strength, its deliberate significance, and its importance in our history. Despite appearances, the German revolution had no hope of a future. It was only a primitive impulse whose ravages have been greater than its real ambitions. Russian Communism, on the contrary, has appropriated the metaphysical ambition that this book describes, the erection, after the death of God, of a city of man finally deified. The name revolution, to which Hitler's adventure had no claim, was once deserved by Russian Communism, and although it apparently deserves it no longer, it claims that one day it will deserve it forever. For the first time in history, a doctrine and a movement based on an Empire in arms has as its purpose definitive revolution and the final unification of the world. It remains for us to examine this pretension in detail. Hitler, at the height of his madness, wanted to fix the course of history for a thousand years. He believed himself to be on the point of doing so, and the realist philosophers of the conquered nations were preparing to acknowledge this and to excuse it, when the Battle of Britain and Stalingrad threw him back on the path of death and set history once
more on the march. But, as indefatigable as history itself, the claim of the human race to divinity is once more brought to life, with more seriousness, more efficiency, and more reason, under the auspices of the rational State as it is to be found in Russia.
State Terrorism and Rational Terror
Marx, in nineteenth-century England, in the midst of the terrible sufferings caused by the transition from an agricultural economy to an industrial economy, had plenty of material for constructing a striking analysis of primitive capitalism. As for Socialism, apart from the lessons, which for the most part contradicted his doctrines, that he could draw from the French Revolution, he was obliged to speak in the future tense and in the abstract. Thus it is not astonishing that he could blend in his doctrine the most valid critical method with a Utopian Messianism of highly dubious value. The unfortunate thing is that his critical method, which, by definition, should have been adjusted to reality, has found itself farther and farther separated from facts to the exact extent that it wanted to remain faithful to the prophecy. It was thought, and this is already an indication of the future, that what was conceded to truth could be taken from Messianism. This contradiction is perceptible in Marx's lifetime. The doctrine of the Communist Manifesto is no longer strictly correct twenty years later, when Das Kapital appears. Das Kapital, nevertheless, remained incomplete, because Marx was influenced at the end of his life by a new and prodigious mass of social and economic facts to which the system had to be adapted anew. These facts concerned, in particular, Russia, which he had spurned until then. We now know that the Marx-Engels Institute in Moscow ceased, in 1935, the publication of the complete works of Marx while more than thirty volumes still remained unpublished; doubtless the content of these volumes was not "Marxist" enough.
Since Marx's death, in any case, only a minority of
disciples have remained faithful to his method. The Marxists who have made history have, on the contrary, appropriated the prophecy and the apocalyptic aspects of his doctrine in order to realize a Marxist revolution, in the exact circumstances under which Marx had foreseen that a revolution could not take place. It can be said of Marx that the greater part of his predictions came into conflict with facts as soon as his prophecies began to become an . object of increasing faith. The reason is simple: the predictions were short-term and could be controlled. Prophecy functions on a very long-term basis and has as one of its properties a characteristic that is the very source of strength of all religions: the impossibility of proof. When the predictions failed to come true, the prophecies remained the only hope; with the result that they alone rule over our history. Marxism and its successors will be examined here from the angle of prophecy.
The Bourgeois Prophecy
Marx is simultaneously a bourgeois and a revolutionary prophet. The latter is better known than the former. But the former explains many things in the career of the latter. A Messianism of Christian and bourgeois origin, which was both historical and scientific, influenced his revolutionary Messianism, which sprang from German ideology and the French rebellions.
In contrast to the ancient world, the unity of the Christian and Marxist world is astonishing. The two doctrines have in common a vision of the world which completely separates them from the Greek attitude. Jaspers defines this very well: "It is a Christian way of thinking
to consider that the history of man is strictly unique." The Christians were the first to consider human life and the course of events as a history that is unfolding from a fixed beginning toward a definite end, in the course of which man achieves his salvation or earns his punishment. The philosophy of history springs from a Christian representation, which is surprising to a Greek mind. The Greek idea of evolution has nothing in common with our idea of historical evolution. The difference between the two