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Language Of Hatred

Continued from Page 7

ceptions exist; they prove
the rule, as the saying goes.
And then Voyage au Bout
de la Nuit preceded L'Ecole
des Cadavres. Having
become an anti-Semite,
Celine remained a good
writer, but his furious out-
bursts partook of the
pathological and were no
longer great literature. Can
there be no true grandeur,
then, in hate? Must we say
that the great writers of this
century and the last were
immune to its seductions?
We come up against petty
anti-Semitic remarks in
Voltaire and Kant, T.S. Eliot
and Andre Gide. Misde-
meanors, errors in judgment
of a minor order, almost ex-
cusable: their ancestral pre-
judice toward Jews does not
lie at the heart of their
works. If it had been other-
wise, those works would not
have survived the years. In
most cases the fruits of hate
are rotted and decomposed
by hate itself.
Put it another way: can
hate not engender art that
will transcend it? Let's be
realistic. Evil does not
negate talent. History re-
members many geniuses
who persecuted and
humiliated their neighbors
or their colleagues and yet
enriched universal culture.
Was the old Martin Luther a
greater man than the
young?
All we can say is that lit-
erary talent or language can
flourish only in free soil.
That is a fact: the literature
of totalitarian countries, ex-
cept for their dissidents, is
not worth much. Sholokhov
and Zhdanov make a paltry
show beside Vassily
Grossman or Boris Paster-
nak. And Nazi Germany
produced no literary work of
value.
In a universe of hate, only
a cry against hate can aspire
to the level of art. It may be
naive or wishful on my part,
but a Nazi Thomas Mann or
Franz Werfel seems in-
conceivable to me. The
Communist Alexander
Solzhenitsyn became the
moral writer he is only when
he rose up against the Corn-
munist ideology of the
Gulag.
Further back in time,
Romeo and Juliet would not
have been the masterpiece
we love if Shakespeare had
made it a tale of hate
(against parents, clans,
tribes) rather than a story
about two young people des-
perately in love or lovingly
desperate.
Of course the question
arises: how do we recognize
the language of hate? What

words does it send forth like
agents, scouts to invest' a
position? Some of them arse.
open and even vulgar, others
come coded and more subtle.
What have they in common?
They are reductionist; the
reduce history or literature
to the level of propaganda.
Even today we meet this
language of hatred in many
countries, on both sides o
what used to be the Iron'
Curtain. In Moscow, they,,
showed us anti-Semitic
newspapers and pamphlets '
recently published under the
auspices of the Minister j6i
Defense: caricatures in the
mariner of the)
Sturmer,
inflammatory'
articles.
Pamyat's pamphlets arid;
speeches are worse; they arej
open incitements to violence.
In Romania, two weekly')
newspapers of wide circula:=1
tion celebrate the memory of
Marshal Antonescu and in-J
suit the memory of his vic-
tims. In Poland, the recent
election was crisscrossed ar,d
in some places dominated byj
anti-Semitic insinuations. Iii
Croatia, President Franjoj
Tudjman published a work
in which he takes his place
with the "revisionists" of
the Holocaust. In Algeria,
weekly publishes The Pro-

tocols of the Elders of

a pamphlet. In France, the
head of the reactionary par=
ty calls the Holocaust "a
detail." A left-wing CatholiC
intellectual accuses certain
Jews of drawing "dividerids
from Auschwitz."
Here at home a Republican
candidate for the presidency,
maintains that the Jews,
guilty of divided allegiance
are warmongers for love of
Israel and liars abociit
Treblinka .. .
A corruption of the spirit;
hate also corrupts language,
which it manipulates and
imprisons in its system of
paranoia and exclusion. It
even manages to disgu'_se
itself as divine love or
human fraternity, the bette
to spread its poison. The
language of hate becomes
most dangerous when it is
distinguished as altruism or'
spirituality.
How can we eliminate
hate? During several inter,'
national conferences on the'
"Anatomy of Hate" held in
Oslo and Boston, Haifa and
Moscow, the delegates found`,
it hard to answer that ques-
tion. But the difficulties,
vanish when it comes +,o
identifying the language of
hate: it is the language of
humiliation. 0

Translated from the French by
Stephen Becker.