“We Know What We Know, We Had to Pay Dearly Enough for It”: Alfred Döblin’s Berlin Alexanderplatz

A few weeks ago, during some pleasant days vacationing in Maine, I read Michael Hofmann’s new translation of Alfred Döblin’s 1929 novel Berlin Alexanderplatz. It was good to have time to devote to it, because the book is fairly demanding. Yet I wouldn’t say I was immersed in it—it’s not the kind of book to love, fall into, think about even when you’re not reading it. At least it wasn’t for me. But I doubt Döblin wouldn’t have wanted any of that. After all, he was a doctor, a specialist in neurology and psychiatry, and there is something of our conventional idea of medicine in his prose—it is detached, even Olympian, concerned with individuals but convinced that their functioning is a result of physiological and mental processes that exceed or evade individual consciousness or willpower.

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The novel’s plot is fairly simple. Franz Biberkopf is a pimp and small-time crook. He is sentimental, sometimes kind, shrewd yet naïve, always thuggish. The book begins as he is released from prison after serving a sentence for beating his former girlfriend to death. Frightened by his re-entry into the world, he is helped back on his feet by a man he happens to run into in the street, an Orthodox Jew who impresses Franz with his wisdom. Soon an old friend gets him a job selling shoelaces door-to-door. One of his customers, a wealthy widow, takes pity on him—he reminds her of her dead husband—and intimates she will take care of him but Franz can’t help but boast about his conquest to the friend, who proceeds to rob the woman. It is one of many betrayals in the novel. In response, Franz goes on a bender; eventually he rights himself enough to find work selling newspapers, but he’s barely making ends meet. His quest to go straight is further threatened when he comes into the orbit of a small-time but seductive mobster named Reinhold. Reinhold is a magnificent, despicable character, a man who hates women as much as he is drawn to them: he loses interest in each new girl after a week or two and arranges to pass them on to Franz. But Franz tires of the scheme—in his lumpish way, he likes the women, feels bad for them, doesn’t want to do Reinhold’s dirty work for him.

Reinhold is furious and takes revenge. He allows Franz into his band of crooks, and when a heist goes wrong takes the opportunity to push Franz out of the getaway car. Franz is run over and badly hurt: he survives, but loses an arm. After his lengthy recovery, he is brought back to life yet again by the crooks he’d been involved with before going to jail. They introduce him to Mitzi, a young girl newly arrived from the provinces, who goes onto the streets for him. So Franz is back where he started, once again a small-time pimp, though he’s chastened and knows he’s lucky to have the saintly Mitzi.

But fate won’t leave Franz alone, or he can’t leave well enough alone (for Döblin it’s the same thing): Franz won’t give up Reinhold (the novel doesn’t make much of this, but Rainer Werner Fassbinder emphasized the homoeroticism of this intense relationship in his gargantuan and compelling fifteen-hour television adaptation). Reinhold’s jealousy—which the novel figures as purely evil: unmotivated and unexplained—leads to a terrible denouement resulting (SPOILERS!) in Mitzi’s death and Franz’s psychological breakdown. (Reinhold murders her when she rejects his advances.) Eventually, though, Reinhold gets his comeuppance. This is cleverly handled: Reinhold gets himself arrested by pretending to be someone else, because he figures he is safest in jail, but once there he finally falls in love for real, with a boy in fact, to whom he tells everything, and when the kid is released he can’t help but talk about the mastermind he met inside and before long one of the little crook’s associates goes to the police to collect the reward and so Reinhold is arrested again, from within prison this time, and sentenced to ten years, not least on the strength of Franz’s testimony at trial.

Franz recovers from his breakdown—it’s at least his fourth time starting over—but the book is done with him: “Straight after the trial Biberkopf is offered a job as assistant porter in a medium-sized factory. He accepts. Beyond that there is nothing to report on his life.” Among its last lines we find this conclusion: “Biberkopf is a little worker. We know what we know, we had to pay dearly enough for it.”

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As Hofmann says in his excellent afterword, the novel has “good bones.” The repetitions, the peaks and valleys, the overall narrative arc are all satisfying. And there’s plenty of lurid excitement, B-movie type stuff. But it’s not an exciting book. (It’s nothing like Hans Fallada’s Alone in Berlin, for example.) Events matter less than their telling. Think about that enigmatic last line: “We know what we know, we had to pay dearly enough for it.” Who is “we”? The narrator? The narrator and the reader? Franz himself, thinking of himself in the plural? (That would be weird, but the narration routinely moves from omniscience into subjectivity within a single sentence. An example, chosen at random, describing Franz’s testimony at Reinhold’s trial: “That’s all they can get out of Biberkopf on the subject of Reinhold. Nothing about his arm, nothing about their falling out, their fight, I shouldn’t have done it, I should never have tangled with him.”)

Let’s assume the “we” refers to readers. How have we paid for what we’ve learned? Maybe by mistakenly thinking the plot is what matters, that this really is the story of a guy named Franz Biberkopf, a scoundrel who wants to go straight and eventually does. In fact, that story is just a way for the novel to indulge its more urgent fascination with life in Berlin. As Fassbinder put it, the language of the novel is a way to imitate the rhythm of the S-Bahn (commuter rail), which Döblin heard coming through his window.

For an example of what that might mean, look at this passage:

It was the second week of April in Berlin, the weather could be balmy at times, and, as the press unanimously proclaimed, the gorgeous Easter weather was bringing people out of doors. In Berlin at that time a Russian student, Alex Fränkel, shot his fiancée, the twenty-two-year-old arts and craft worker Vera Kaminskaya, in her digs. The same-aged au pair, Tatiana Sanftleben, who had been in on the suicide pact, got scared at the very last moment, and slipped off as her friend was already lying lifelessly on the floor. She ran into a police foot patrol, told them the terrible details of the past few months, and led the officials to the place where Vera and Alex lay dying. The serious crime squad was alerted, and murder detectives despatched to the site. Alex and Vera had wanted to marry, but their economic circumstances would not allow it.

In other news, the investigations over responsibility for the tram accident on Heerstrasse are still unconcluded. Eyewitnesses and the driver, one Redlich, are being questioned. Technical reports are not yet completed. Only when they have come in will it be possible to decide whether the catastrophe was due to human error (driver slow to apply the brakes) or a tragic combination of circumstances.

The stock exchange was largely quiet: in the open market, prices were a little firmer, in view of a recently published Reichsbank report that took a positive view of the disposal of 400 million in obligations and another 350 million in credit notes. In individual shares, as of 11 a.m. on 18 April, I. G. Farben traded over a narrow range from260.5 to 267, Siemens & Halske 297.5 to 299; Dessau Gas 202 to 203, Waldhof Cellulose 295. German Petroleum steady at 134.5.

To return to the tram accident on Heerstrasse, all the inured passengers were said to be improving in hospital.

There’s plenty of this roving-eye stuff in the novel (all fascinating to me, and lovely in its mimicry of the language of newspapers), but it’s never just “local colour.” Here, for example, the idea of “human error” or “tragic combination of circumstances” brings up the ideas of willpower and fate that the Franz story is also wrestling with. And the story of the murder-suicide pact—a little novel in itself—is a commentary on the difficulty of life for so many in Weimar-era Berlin.

In such passages the narration is the definition of omniscience. At others, however, it closely attaches itself to Franz’s perspective, even his stream of consciousness. But it regularly abandons that perspective, in the most abrupt manner, as in this passage:

In the night Franz wakes up and doesn’t get off to sleep again. It’s freezing. Cilly [another girlfriend] beside him is asleep and snoring. Why can he not sleep? The vegetable carts are trundling on their way to the market hall. I wouldn’t want to be a horse, not in this weather, at this hour. Stables is warm, I’ll be bound. My God, this woman can seep. Can she ever sleep. Not me. My toes are frozen, I can feel the itch and tickle. There’s something inside of him, his heart, his lungs, his inner self, it’s there and it’s being buffeted and bent, who by? It doesn’t know, the mystery thing, doesn’t, who by. All it can say for sure is that it’s not asleep.

Those last three sentences are so odd. I don’t think they are free indirect discourse; I don’t think they’re offering Franz’s perceptions in third person. Why would that be necessary? We just had them in first. I think this is third-person omniscience, but a different omniscience than in the tram accident and stock market passage.

The newsreel passages tell us everything. These other passages—typically centered on Franz—hint that they know everything but without letting us in on the secret. “There’s something inside of him”—this is at once certain and vague. What is the something? Is it analogous to willpower? What makes Franz do what he does? Are we supposed to learn anything from his fate?

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In this regard, it’s no surprise that the text regularly references stories from the Torah, especially Job and Abraham. They have the same kind of gnomic assurance. And they too are famously hard to interpret. Are these references meant to be analogies to or parables of Franz’s experience? Is he suffering for no reason? Has he been selected to perform a great sacrifice? Impossible to say. Unlike the stories from Torah, which are made to be interpreted (rabbinic Judaism is in some sense nothing but the history of those interpretations), the story of Franz Biberkopf doesn’t seem to want to be interpreted.

More than anything this detachment from the conventions of interpretation is what makes Berlin Alexanderplatz easy to admire but hard to love. Thinking about its author in relation to his contemporaries, Döblin is warmer than Musil, less intellectual, his ironies less bitter. But he’s nothing like Mann, whose 1929 Nobel Prize victory quickly eclipsed the publication of Berlin Alexanderplatz. I wonder how this book compares to Mann’s Joseph and his Brothers, another German epic based on biblical stories. I bet they’re pretty different.

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Inasmuch as there is warmth or passion here, it’s in the novel’s depiction of the city. Berlin Alexanderplatz is one of the great city novels. Maybe the greatest. (More interesting in its depiction than either Ulysses or Mrs. Dalloway.) But it is not a love letter to Berlin. Nothing as kitschy as that. I don’t think it’s right to say that the city is a voracious machine, churning up all who enter into it (though the novel is fascinated by the construction of the subway, with lots of chewy descriptions of digging and earth-moving), unless of course we think of life itself—both animal and human—as a kind of machine, better, a kind of immense system. People aren’t simply pawns of that system—Döblin isn’t entirely determinist—but they aren’t in charge of themselves and the universe, either.

The best attitude to take to what Freud in another context called “narcissistic blows” to our anthropocentrism is the one incarnated in the famous Berliner Schnauze, literally, the Berlin snout, figuratively, the defiant, coarse, and clever slang of Berlin. That’s the language Franz and the others use all the time—heck, so does the narrator—and that’s what’s made the novel for so long seem untranslatable.

Hofmann’s solutions to this dilemma are admirable. He writes about this in his afterword, where he rightly notes “Döblin often has it in him to speak like his characters” (he’s not looking down on them, not offering their non-standard speech in distinction to his). Instead, the use of dialect “seems to be a function of intensity, but generally within reach of all.” Hofmann uses what he calls “the regional unspecific” to good effect, though the book does seem a little British sometimes. My favourite part of his comments concerns dropped letters: “I don’t like dropping letters and misspelling words in speech the way Dickens does, until I found the effect is entirely different if you just do it, without the rather self-congratulatory apostrophe, which is the perfect mark of bad faith.” (Ouch! I’ve been guilty of that!)

As Hofmann explains it, the book’s use of dialect is generous, and I appreciate the way that sentiment cleaves to some of the novel’s other expansive qualities. One of the ways the book is different for us than it was for Döblin and his first readers is that its invocation of the modern metropolis is now historical. In its suggestion that leftist movements are on the rise and National Socialism just a bad joke, we can glimpse how things might have been.

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The part of the book that moved me the most is an unwitting performance of this idea of the road not taken. At one point, the novel describes the movement of the # 4 tram as it leaves Rosenthalerplatz. At Lothringer Strasse, four people get on, “two elderly women, a worried-looking working man and a boy with a cap and ear-flaps.” The women are going to buy a girdle; the man needs to return a defective second-hand electric iron he bought for his boss. And the boy?

The lad, Max Rüst, will one day become a plumber, the father of seven little Rüsts, will work for Hallis & Co., installers and roofers, Grünau, at the age of fifty-two he will win a quarter-share of the Prussian State Lottery jackpot and retire, and then, in the midst of a case he is bringing against Hallis & Co., he will die at the age of fifty-five. His obituary will read: On 25 September, suddenly, from heart disease, my dearly beloved husband, our dear father, son, brother, brother-in-law and uncle Max Rüst, in his fifty-sixth year. This announcement is placed by the grieving widow, Marie Rüst, on behalf of all with deep grief. The rendering of thanks will go as follows: Being unable to acknowledge individually the many tokens of sympathy we have received, we extend thanks to all our relatives, friends, and fellow-tenants in Kleiststrasse 4 and our wider acquaintances. Especial thanks to Pastor Deinen for his words of comfort. – At present this Max Rüst is fourteen and on his way home from school, via the advice center for those hard of hearing, with impaired vision, experiencing difficulties of speech, dyspraxia and problems with concentration, where he has been a few times already, about his stammer, which seems to be getting better.

Exuent Max Rüst. His ordinary and yet, to me, pathos-laden life (that stammer! that ill-fated and perhaps ill-advised lawsuit!) might have been the focus of a different book, though it is unclear whether we are to take the same sense of fate countering an individual’s striving. Still, fate certainly has its way with Max, as of course it does with us all. This burst of narrative omniscience—reminiscent of similar moments in Woolf’s near-contemporaneous Jacob’s Room, another great city novel—suggests the triumph of determinism. But how much more moving it is for us to read this passage in light of what we know of German history. It is possible that Max Rüst might indeed have left all of his little Rüst descendents and died peaceably enough in the increasingly prosperous Federal Republic in 1968 (Kleiststrasse would have been in West Berlin). (Would Rüst have looked askance at the student demonstrations? I’m guessing yes.) But there would have been so many possibiilities in which he wouldn’t have made it to that end (deployed to the front, killed in an air raid, lost to the hatred and violence of the SS, either as victim or perpetrator).

“We know what we know, we had to pay dearly enough for it.” I suggested earlier how we readers might have paid for it. But I didn’t say what we know. The terrible rise and legacy of fascism is something we know that the all-knowing narrator can’t. Maybe we wish we didn’t know it. Maybe the cost of reading Berlin Alexanderplatz today is to know the extraordinary viciousness that overwhelmed the garden-variety, even petty viciousness of the world it depicts.

How Danish is It? Naja Marie Aidt’s Baboon

Baboon–Naja Marie Aidt (2006)

Translated from the Danish by Denise Newman (2014)

Baboon, the debut collection in English by the Danish writer Naja Marie Aidt, has been getting a lot of buzz among bookish types. That was enough to get me to buy it, but not of course to read it. It had to compete for my attention with all the other books on my bedside table: books I had to read for work, books I had to read because they were coming due at the library, books I had to read so as not to face the books I had to read for work, books I had to read to satisfy obscure readerly projects of the sort I’m always setting for myself.

But Baboon spent only a short time in the purgatory of the TBR pile (most books sit there for years). I read it in two or three short sessions last weekend, impelled by the now inescapable fact that school is about to start up again. This year I am teaching a course on short fiction each semester and I always like to include a couple of recently published stories to help me decide what I really think about them. In this way I decided that I didn’t like Haruki Murakami or Etgar Keret as much as I thought I did, but that I liked Rachel Seiffert even more than at first. Although I’ve a few reservations about Aidt’s work, the collection impressed me enough that I’ve assigned the first story in the collection, “Bulbjerg,” for the first week of class.

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“Bulbjerg,” named after a prominent limestone cliff in Jutland, reminded me a bit of a Margaret Atwood story. There’s the same sense that however threatening the natural world might seem it isn’t nearly as hostile as the people lost in it. And a similar tone: Aidt has Atwood’s asperity and intelligence. “Bulbjerg” opens with an expression of wonder—“Suddenly we found ourselves in the middle of an astonishing landscape: luminous, white sand dunes on all sides, wind swept, small trees twisting under the vast open sky”—but its dominant emotion is in fact fear. It’s fitting that “suddenly” is the story’s first word. A lot of dramatic things happen in its ten pages, just as they do in the other concise stories in the collection. But as PT Smith points out in an excellent review, eventfulness plus concision doesn’t equal clarity. As the story begins, the narrator, his wife, their six-year-old son, and their dog are lost in a forest. In the opening sentence they come up for air, but only by happenstance—note the passive construction “we found ourselves”—and not for long. They must plunge back into the forest to get where they are going. But where is that? And who are these people?

Aidt is good at menace, as in this scene from early in the story. The boy is tired, the family collapses to the ground. But time is passing. They need to get moving:

“Shouldn’t we get going?” you ask. I get up and suddenly notice how tired I am. My arms are completely limp and there’s an overwhelming feeling of weakness throughout my entire body. The water bottle is empty. The dog pants with its tongue hanging out of its mouth. You lift it into the cardboard box on the bike rack. Sebastian bravely picks up his bike and rides ahead of us. His bell rings with every bump on the road, and the flag he was so proud of when I mounted it on the rear mudguard looks cheap and shabby now. We ride on in silence.

The first time I read this, I was sure something terrible had happened, a catastrophe of some kind. A war, maybe, or a natural disaster. Maybe it was that cardboard box for the dog that got me thinking this way. Who takes their dog on a bicycle trip in a box? It seemed so desperate. Are they escaping something? Or maybe it was that bell, ringing its feeble warning, its futility only exacerbated by the cheap and shabby flag. What could have pushed this family to this point? They’ve run out of water, they’re tired, vacillating between barely restrained anger (“Shouldn’t we get going?) and silence.

But it’s not a catastrophe, at least not in the apocalyptic sense. It turns out that this is just a family outing gone awry, not life threatening, but dangerous nonetheless. Aidt captures perfectly that knife-edge between panic and exhaustion that sets upon you when you’ve lost your way in the woods. But she isn’t just describing that sensation—she’s also inciting it in us. In this story and in the others, readers are as lost as these characters. That’s because Aidt is always dropping us in the middle of things, leaving us to sort out who the characters are, how they’re related to each other, where they are and what they’re doing. And when we do figure these things out, we often have to wrestle with our feelings about them. There are not many likable characters in this collection, some are downright unpleasant, even disgusting. That’s true even in a story like “Interruption,” a kind of absurd experiment in the mode of Kafka or Gogol, when a middle-aged woman—a fugitive, it would seem, though this too is never made clear, from a newly opened “massage parlor” which is really nothing more than a brothel—bursts into the apartment of a graduate student, installs herself there (cooking and cleaning and offering other services besides) and refuses to leave. Our feelings towards the woman—the narrator thinks she is Thai or Filipino but can’t be bothered to find out for sure—remain unclear because we never get any access to her consciousness, and the narrator’s indignant and slightly revolted response to her is hard to get past. We know it tells us more about him than her, but she remains a cipher to us. I admire the way Aidt suggests the precariousness, even the danger of the woman’s life without using it to build sympathy. Similarly, I appreciate the way she makes the student, who in another story might seem sympathetically put upon, as much cold and calculating as bewildered and frustrated.

If I say these are confusing stories, then, I’m referring not to their style—Aidt’s sentences are straightforward, even plain—but to their emotional force. They refuse to offer us the consolations of protagonists that we can identify with and situations that we can embrace. Even when the characters threaten to become caricatures the stories wrong-foot us, as in the case of the self-satisfied hedonist of “Wounds,” whose life falls apart when an innocuous boil on his ass becomes a horrifying, life threatening, baffling disease. We can’t enjoy disparaging him, yet we don’t quite ever come to sympathize with him either.

So when I say these stories left a bad taste in my mouth you shouldn’t take that as criticism, exactly, but rather as recognition that they’ve done the work they set out to do. These stories don’t ask to be loved—they’re the opposite of ingratiating—so what’s left might be admiration. And I do admire them, certainly enough that I want to read Aidt’s first novel, also just out in English translation. And I’m curious how I’ll feel about “Bjulberg,” at least, after I’ve taught it next week.

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Baboon is translated by Denise Newman. As always when I read translations from a language I don’t know, I’m at a loss as to what to say about her efforts, beyond expressing deep gratitude for giving me access to books I’d never otherwise be able to read. I could say the translation seems fluent and skillful, which it does, but in the absence of the original I’ve no idea. I do wonder, however, and this doesn’t have to do with the specifics of this translation but of its very existence in English translation (and thanks are due to Two Lines Press for publishing these stories, and in such a handsome edition). As I read the book, I thought about what Tim Parks has been saying repeatedly over the past few years—that “international” or “world” literature is increasingly governed by the unstated, free-floating, but no less powerful desire to be translated into English, such that a straightforward style (more Raymond Carver than Henry James, say) and a lack of cultural specificity have come, however unconsciously, to govern the production of literature already in their original form, let alone in the decision (always as much economic as aesthetic) to translate that literature into English. If I understand him right, Parks thinks there is a whole canon of world literature that is being written in ways that make it amenable to being translated into English.

Whatever one thinks of Parks’s claims—I like him because he’s kind of cranky and intemperate, our own D. H.Lawrence, even though I think he might be exaggerating the case—I think there’s a useful question to be asked about what we want from literature in translation. Another way to say what I mean is that I found myself wondering as I read this collection whether there was anything particularly Danish about it. Which in turn made me wonder, what the hell would that even mean and why would I want it? Was I expecting a landscape tastefully littered with Arne Jacobsen chairs? It’s condescending to expect the foreign to be exotic, or to correspond to one’s received idea of a place (these things usually mean the same thing). And yet the suggestion, made in a blurb on the back cover, that these stories are “universal” (which I take to mean, “could be American!”) seems similarly condescending and disrespectful. Maybe it’s knowing so little about Denmark other than a few television shows and crime novels (as well as an abiding conviction that it must be the loveliest place on earth) that makes me feel this way.

But I did decide, as I always do, not to include Babel on my short fiction syllabus, even though those stories are wonderful, because they strike me as likely to seem foreign to my students in ways my course doesn’t have the time to explicate. Aidt, on the other hand, will I suspect resonate strongly with students. The comparison could be better, I know: anything written a century ago needs context in a way something written today doesn’t (though I do teach plenty of early twentieth century texts in this course). But I can’t help thinking that the ready amenability of these stories to being translated into English is a kind of fault. And yet as soon as I do I remember the disreputable narrator of “Bulbjerg” and his desperate family, as lost to each other as they are in the woods, and unsettling to us. Perhaps I’ve been fooled in my thinking. Perhaps these are uniquely Danish stories. Perhaps there is no such thing as a Danish story. Perhaps the apparently assimilable style of Baboon is a false friend, only an apparent cognate. Perhaps I’m not giving these surprising and sly stories their full due.