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Elie WieselA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more. For select classroom titles, we also provide Teaching Guides with discussion and quiz questions to prompt student engagement.
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Night is the central symbol and motif in Wiesel’s memoir, as its title indicates. Many crucial events in the narrative occur during the darkness of night: the eve of the deportation from Sighet, the terrifying night of the deportees’ arrival at Birkenau-Auschwitz, the horrific march to Gleiwitz, and the night Eliezer’s seriously ill father is beaten to death. As a master trope, night symbolizes physical and spiritual darkness. It signifies death and loss: the death of childhood, innocence, faith in God, and reason. It also signifies the death of the millions of victims of Nazi genocide.
Metaphorically, night also symbolizes the absence of God from the world. For Eliezer, night is a psychological state of living death, the extinction of the soul and the desire to live that his experience at the concentration camp has caused, and from which he claims he will never recover.
The symbol of fire recurs several times in the narrative. First and foremost, it represents death and destruction in their most terrifying forms. The fire leaping out of the crematorium chimney and the burning pits at Auschwitz consume the bodies of the Jews that have died there. For the arriving deportees from Sighet, it is the embodiment of their deepest fears that they and their families will die in the crematoria. The terrible flames that Madame Sighet sees outside the window of the cattle car taking the Jews to Auschwitz is a premonition of the crematoria and the death awaiting them at the concentration camp. Her terrifying and unnerving vision recalls the fires of hell, and like fire, her madness threatens to spread by contagion to all the other occupants of the car. Fire thus connotes physical, mental, and spiritual destruction.
Earlier in the memoir, as the Jews await their deportation from Sighet, Eliezer describes the stars as “sparks of the fire which devoured us. Should that fire die out one day, there would be nothing left in the sky but dead stars, dead eyes” (31). Here, the element of fire takes on another meaning, representing the human spirit itself. In this complex image, Eliezer connects the nighttime stars with the individual lives of the members of his community. The fire from which the stars spring is a metaphor of the essence, divine in origin, of that community.
The motif of silence appears throughout Night and is related to the symbol of night and the theme of dehumanization in the book. Wiesel uses the trope in both a literal and metaphorical sense; silence is the physical absence of sound and also moral silence. Silence has many significations; it represents the inability to speak, to understand, and to struggle under the conditions of Nazi brutality. Silence is the result of fear, ignorance, and apathy. Ignored by the Jews of Sighet, even Moché the Beadle becomes silent, weary that his warning about the coming danger falls on deaf ears. Brutalized and dehumanized by the Nazis, the Jews are silenced both literally and metaphorically. Physical exhaustion and starvation render them silent, and their silence epitomizes the crushing of the human spirit.
Silence is a negating force; Eliezer notes uncomfortably that there is an oppressive silence when an SS officer addresses the newly-arrived deportees at Auschwitz. Cowed by intimidation, Eliezer is silent when his father is beaten by the gypsy at Birkenau and does not respond when his father calls his name after his skull has been fractured at Buchenwald. The memories of the prisoners grow silent under the numbingly-harsh conditions of camp life; they no longer think of their absent loved ones. Silence is thus a moral failure, but it is also the consequence of apathy, as the prisoners succumb to extreme physical and spiritual fatigue.
Ultimately, silence means death. Juliek’s beautiful violin solo, which seems to Eliezer the final outpouring of Juliek’s soul, is all the more striking as it arises from a silent background in a shed crowded with dead and dying bodies. Silence also represents the absence or death of God, who does not intervene as his people are massacred by the Nazis.
Anonymity conveys the theme of dehumanization in Night. As the Jews are progressively stripped of their human identity as individuals, they become anonymous. An important example of this is the tattoo inscribed on each prisoner’s arm, which effectively reduces the individual to an identification number. Eliezer is given the number “A-7713,” after which his name is effectively erased. As the narrative unfolds, its geographical landscapes become increasingly littered with the anonymous bodies of corpses that have fallen victim to the Nazis. In the strange, dreamlike world of the concentration camp, anonymous and faceless voices warn of dangers, as if from beyond the grave. Eliezer himself is almost murdered by an anonymous assailant who strangles him without apparent cause. Fate itself is an anonymous force, since the God to which the Jews pray and whose name they bless seems to have abandoned them.
Another central motif in the memoir, the opposition between animal and human, characterizes the effects of Nazi oppression. The Nazi strategy of dehumanizing Jews, gypsies, and others progressively destroys these demographics’ social, moral, and ethical fabrics, conditioning them to behave like animals. Severe malnourishment, anxiety, and physical beatings increasingly erode the humanity of the victims, eventually reducing the prisoners to a sub-human identity in which they become solely obsessed with the desire for food and individual survival. One of the most striking examples comes during the forced march from Buna, when the prisoners are made to run for more than forty miles in the snow. Utterly exhausted, and detaching mind from body, they become like a herd of animals, driven by fear, trudging mechanically like automatons through the icy fields. Another example happens when they fight viciously over the scraps of bread tossed into the cattle wagons by German workers.
The predatory and lascivious nature of the camp guards and SS officers is also animal-like; at one point, Eliezer describes a guard’s hands as being like wolf paws. Both the victims and the victimizers are animalized by the system of dehumanization practiced by the Nazis.
By Elie Wiesel
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