The Complete Stories (forword by John Updike)

Today I got Kierkegaard's Buch des Richters [Book of the Judge, a selection from his diaries]. As I suspected, his case, despite essential differences, is very similar to mine. At least he is on the same side of the world. He bears me out like a friend.

Kierkegaard's lacerating absolutism of faith would seem to lie behind the torture machine of "In the Penal Colony" and the cruel estrangements of The Trial, and to have offered Kafka a certain purchase on his spiritual pain. But in 1917 he wrote Oskar Baum, a fellow writer in Prague, "Kierkegaard is a star, although he shines over territory that is almost inaccessible to me." Kafka came to resign himself to inaccessibility; of his theology it might be said in sum that though he did not find God, he did not blame Him. The authority masked by phenomena remained unindicted. In his shorter tales an affinity may be felt with the parables of Hasidism, that pietist movement within Judaism which emphasized, over against the law of orthodoxy, mystic joy and divine immanence. Certain of the parables share Kafka's relish in the enigmatic:

A man who was afflicted with a terrible disease complained to Rabbi Israel that his suffering interfered with his learning and praying. The rabbi put his hand on his shoulder and said: "How do you know, friend, what is more pleasing to God, your studying or your suffering?"

[Martin Buber, Tales of the Hasidim, Vol. ü]

But there is little in the Hasidic literature of Kafka's varied texture, his brightly colored foreign settings and the theatrical comedy that adorns the grimmest circumstances — the comedy, for instance, of the prisoner and his guard in the penal colony, or of the three bearded boarders in "The Metamorphosis." The Samsas, one should notice, are Christian, crossing themselves in moments of crisis and pinning their year to Christmas; Kafka, however unmistakable the ethnic source of his "liveliness" and alienation, avoided Jewish parochialism, and his allegories of pained awareness take upon themselves the entire European — that is to say, predominantly Christian — malaise.

It is the shorter stories, too, that sparkle most with country glimpses, with a savor of folk tale and a still-medieval innocence. They remind us that Kafka wrote in a Europe where islands of urban, wealth, culture, and discontent were surrounded by a countryside still, in its simplicity, apparently in possession of the secret of happiness, of harmony with the powers of earth and sky. Modernity has proceeded far enough, and spread wide enough, to make us doubt that anyone really has this secret. Part of Kafka's strangeness, and part of his enduring appeal, was to suspect that everyone except himself had the secret. He received from his father an impression of helpless singularity, of being a "slave living under laws invented only for him." A shame literally unspeakable attached itself to this impression. Fantasy, for Kafka even more than for most writers of fiction, was the way out of his skin, so he could get back in. He felt, as it were, abashed before the fact of his own existence, "amateurish" in that this had never been quite expressed before. So singular, he spoke for millions in their new unease; a century after his birth he seems the last holy writer, and the supreme fabulist of modern man's cosmic predicament.

Beverly, Massachusetts

1983

TWO INTRODUCTORY PARABLES

Before the Law