the Schindler ancestors from Vienna at the beginning of the sixteenth century.
Herr Hans Schindler, Oskar’s father, approved of the imperial arrangement, considered himself culturally an Austrian, and spoke German at the table, on the telephone, in business, in moments of tenderness. Yet when in 1918 Herr Schindler and the members of his family found themselves citizens of the Czechoslovak republic of Masaryk and Benes, it did not seem to cause any fundamental distress to the father, and even less still to his ten- year-old son. The child Hitler, according to the man Hitler, was tormented even as a boy by the gulf between the mystical unity of Austria and Germany and their political separation. No such neurosis of disinheritance soured Oskar Schindler’s childhood. Czechoslovakia was such a bosky, unravished little dumpling of a republic that the German-speakers took their minority stature with some grace, even if the Depression and some minor governmental follies would later put a certain strain on the relationship.
Zwittau, Oskar’s hometown, was a small, coal-dusted city in the southern reaches of the mountain range known as the Jeseniks. Its surrounding hills stood partly ravaged by industry and partly forested with larch and spruce and fir. Because of its community of German-speaking Sudetendeutschen, it maintained a German grammar school, which Oskar attended. There he took the Realgymnasium Course which was meant to produce engineers —mining, mechanical, civil—to suit the area’s industrial landscape. Herr Schindler himself owned a farm-machinery plant, and Oskar’s education was a preparation for this inheritance. The family Schindler was Catholic. So too was the family of young Amon Goeth, by this time also completing the Science Course and sitting for the Matura examinations in Vienna.
Oskar’s mother, Louisa, practiced her faith with energy, her clothes redolent all Sunday of the incense burned in clouds at High Mass in the Church of St. Maurice. Hans Schindler was the sort of husband who drives a woman to religion. He liked cognac; he liked coffeehouses. A redolence of brandy-warm breath, good tobacco, and confirmed earthiness came from the direction of that good monarchist, Mr. Hans Schindler.
The family lived in a modern villa, set in its own gardens, across the city from the industrial section. There were two children, Oskar and his sister, Elfriede. But there are not witnesses left to the dynamics of that household, except in the most general terms. We know, for example, that it distressed Frau Schindler that her son, like his father, was a negligent Catholic.
But it cannot have been too bitter a household. From the little that Oskar would say of his childhood, there was no darkness there. Sunlight shines among the fir trees in the garden. There are ripe plums in the corner of those early summers. If he spends a part of some June morning at Mass, he does not bring back to the villa much of a sense of sin. He runs his father’s car out into the sun in front of the garage and begins tinkering inside its motor. Or else he sits on a side step of the house, filing away at the carburetor of the motorcycle he is building. Oskar had a few middle-class Jewish friends, whose parents also sent them to the German grammar school. These children were not village Ashkenazim—quirky, Yiddish-speaking, Orthodox—but multilingual and not-so-ritual sons of Jewish businessmen. Across the Hana Plain and in the Beskidy Hills, Sigmund Freud had been born of just such a Jewish family, and that not so long before Hans Schindler himself was born to solid German stock in Zwittau.
Oskar’s later history seems to call out for some set piece in his childhood. The young Oskar should defend some bullied Jewish boy on the way home from school. It is a safe bet it didn’t happen, and we are happier not knowing, since the event would seem too pat. Besides, one Jewish child saved from a bloody nose proves nothing. For Himmler himself would complain, in a speech to one of his Einsatzgruppen, that every German had a Jewish friend. ““The Jewish people are going to be annihilated,” says every Party member. “Sure, it’s in our program: elimination of the Jews, annihilation—we’ll take care of it.” And then they all come trudging, eighty million worthy Germans, and each one has his one decent Jew. Sure, the others are swine, but this one is an A-One Jew.”
Trying still to find, in the shadow of Himmler, some hint of Oskar’s later enthusiasms, we encounter the Schindlers’ next-door neighbor, a liberal rabbi named Dr. Felix Kantor.
Rabbi Kantor was a disciple of Abraham Geiger, the German liberalizer of Judaism who claimed that it was no crime, in fact was praiseworthy, to be a German as well as a Jew. Rabbi Kantor was no rigid village scholar. He dressed in the modern mode and spoke German in the house. He called his place of worship a “temple” and not by that older name, “synagogue.” His temple was attended by Jewish doctors, engineers, and proprietors of textile mills in Zwittau. When they traveled, they told other businessmen, “Our rabbi is Dr. Kantor—he writes articles not only for the Jewish journals in Prague and Brno, but for the dailies as well.”
Rabbi Kantor’s two sons went to the same school as the son of his German neighbor Schindler. Both boys were bright enough eventually, perhaps, to become two of the rare Jewish professors at the German University of Prague. These crew-cut German-speaking prodigies raced in knee pants around the summer gardens. Chasing the Schindler children and being chased. And Kantor, watching them flash in and out among the yew hedges, might have thought it was all working as Geiger and Graetz and Lazarus and all those other nineteenth-century German- Jewish liberals had predicted. We lead enlightened lives, we are greeted by German neighbors—
Mr. Schindler will even make snide remarks about Czech statesmen in our hearing. We are secular scholars as well as sensible interpreters of the Talmud. We belong both to the twentieth century and to an ancient tribal race. We are neither offensive nor offended against. Later, in the mid-1930’s, the rabbi would revise this happy estimation and make up his mind in the end that his sons could never buy off the National Socialists with a German- language Ph.d.—that there was no outcrop of twentieth-century technology or secular scholarship behind which a Jew could find sanctuary, any more than there could ever be a species of rabbi acceptable to the new German legislators. In 1936 all the Kantors moved to Belgium. The Schindlers never heard of them again. Race, blood, and soil meant little to the adolescent Oskar. He was one of those boys for whom a motorcycle is the most compelling model of the universe. And his father—a mechanic by temperament—seems to have encouraged the boy’s zeal for red-hot machinery. In the last year of high school, Oskar was riding around Zwittau on a red 500cc Galloni. A school friend, Erwin Tragatsch, watched with unspeakable desire as the red Galloni farted its way down the streets of the town and arrested the attention of promenaders on the square. Like the Kantor boys, it too was a prodigy—not only the sole Galloni in Zwittau, not only the only 500cc Italian Galloni in Moravia, but probably a unique machine in all Czechoslovakia.
In the spring of 1928, the last months of Oskar’s adolescence and prelude to a summer in which he would fall in love and decide to marry, he appeared in the town square on a 250cc Moto-Guzzi, of which there were only four others on the Continent outside Italy, and those four owned by international racers—Giessler, Hans Winkler, the Hungarian Joo and the Pole Kolaczkowski. There must have been townspeople who shook their heads and said that Herr Schindler was spoiling the boy.
But it would be Oskar’s sweetest and most innocent summer. An apolitical boy in a skull-fitting leather helmet revving the motor of the Moto-Guzzi, racing against the local factory teams in the mountains of Moravia, son of a family for whom the height of political sophistication was to burn a candle for Franz Josef. Just around the pine-clad curve, an ambiguous marriage, an economic slump, seventeen years of fatal politics. But on the rider’s face no knowledge, just the wind-flattened grimace of a high-speed biker who—because he is new, because he is no pro, because all his records are as yet unset—can afford the price better than the older ones, the pros, the racers with times to beat.
His first contest was in May, the mountain race between Brno and Sobeslav. It was high-class competition, so that at least the expensive toy prosperous Herr Hans Schindler had given his son was not rusting in a garage. He came in third on his red Moto-Guzzi, behind two Terrots which had been souped up with English Blackburne motors.
For his next challenge he moved farther from home to the Altvater circuit, in the hills on the Saxon border. The German 250cc champion Walfried Winkler was there for the race, and his veteran rival Kurt Henkelmann, on a water-cooled DKW. All the Saxon hotshots—Horowitz, Kocher, and Kliwar—had entered; the Terrot-Blackburnes were back and some Coventry Eagles. There were three Moto-Guzzis, including Oskar Schindler’s, as well as the big guns from the 350cc class and a BMW 500cc team.
It was nearly Oskar’s best, most unalloyed day. He kept within touch of the leaders during the first laps and watched to see what might happen. After an hour, Winkler, Henkelmann, and Oskar had left the Saxons behind, and the other Moto-Guzzis fell away with some mechanical flaw. In what Oskar believed was the second-to-last lap he passed Winkler and must have felt, as palpably as the tar itself and the blur of pines, his imminent career as a factory-team rider, and the travel-obsessed life it would permit him to lead.
In what then he assumed was the last lap, Oskar passed Henkelmann and both the DKW’S, crossed the line and slowed. There must have been some deceptive sign from officials, because the crowd also believed the race was over. By the time Oskar knew it wasn’t—that he had made some amateur mistake—Walfried Winkler and Mita
