(For more on the "Literature for the Modern Mind" series, see here.)
Franz Kafka’s The Metamorphosis begins with one of the most famous lines in all of twentieth-century literature: “When Gregor Samsa awoke from troubled dreams one morning, he found that he had been transformed in his bed into an enormous bug.” Depending on the translation, Gregor is sometimes transformed into a “monstrous vermin,” but the import is the same. An unprecedented change has occurred, something very much like a dream, but very real.
Franz Kafka’s The Metamorphosis begins with one of the most famous lines in all of twentieth-century literature: “When Gregor Samsa awoke from troubled dreams one morning, he found that he had been transformed in his bed into an enormous bug.” Depending on the translation, Gregor is sometimes transformed into a “monstrous vermin,” but the import is the same. An unprecedented change has occurred, something very much like a dream, but very real.
When students start to read this story about the giant
bug-man, I usually see two reactions. First, the science-fiction fans perk up,
and start to make comparisons to films (The
Fly, Alien, etc) where they have
seen similar transformations. Other students check out, clearly not interested
in getting invested in some strange book about a giant cockroach. In high
school, I would have been among the latter group. Why read weird sci-fi when
regular human life gives us plenty to think about?
The key to getting your mind around Gregor and his
metamorphosis, I tell my students, is to understand that his is not a
science-fiction story. Kafka does not explain how the transformation happened,
or under what conditions or for what reason. In fact the change does not happen
in the story at all, but before the
story begins, presumably while Gregor sleeps. We never see Gregor’s appendages
mutate into “numerous legs, pitifully thin,” nor his torso change into the
hard, rounded shell of the bug. It has already occurred. While a
science-fiction story would spend more time on the nuts-and-bolts of the
transformation, Kafka’s story pays no attention to it at all; it is that thing which
brings the story into existence in the first place.
If not science-fiction, then, what kind of a dimension are
we in? Kafka was a practitioner of the grotesque, a style that has its roots in
medieval times, and whose literary lineage can be traced from pre-modern theater
through such varied writers as Dante, Hawthorne, Poe, and Flannery O’Connor.
Though the grotesque is on one level one artistic style among many, it also a
way of comprehending the world, a lens that looks through everyday appearances
to something the artist believes is more real, to the true nature of things.
Grotesque art often draws our attention through its morbid distortions, and
exaggerates something already present in human life to such a degree that the
audience cannot ignore it. This distortion hinges on our recognition of it, and
therefore the grotesque occupies the ground between familiar and unfamiliar—it
takes something we recognize and stretches it towards unrecognizability so that
it appears strange, but not other.
The manner of the grotesque, then, depends upon what the
audience is able to process. This was an important reality for Flannery O’Connor
to consider as she wrote her short fiction. She considered her modern readers
to be effectively blind to spiritual matters, and concluded that her job was,
therefore, to “draw large and startling figures” for them. Gregor Samsa, in all his bug-ness, I’d argue, is about as
large and startling a figure as you will find in modern literature. But what is
he a distortion of? What familiar reality has Kafka stretched into strangeness
so that we cannot avert our eyes any longer?
I have heard many hypotheses for what the bug-Gregor
embodies, what reality his insect form brings to the surface. Many critics
stress Kafka’s difficult relationship with his own father as a source for
Gregor’s estrangement from Mr. Kafka—the latter, a failed businessman, from the
start of the story has no interaction with Gregor that is not a physical
struggle; in fact, he inflicts the wound that eventually does Gregor in. Others
refer to Kafka’s experience as a Jew to explain his motive for creating an estranged
creature.
Both of these theories have substantial merit, I think. For
my purposes here, though, I want to focus on another one—Gregor’s relationship to
modernity, that is, to the period, early in the last century, that ushered the mechanization
of industry into nearly every aspect of domestic life. The Metamorphosis was written in 1915, at the vanguard of these
changes, when the world seemed to be spinning, as everything from travel to
communication to the production and distribution of goods accelerated at a rate
unmatched in the rest of human history. After Gregor wakes up, his first
thought is “What’s happened to me?” but he quickly turns to other, more
practical concerns. He wants to go back to bed to put an end to “all this
foolishness,” then spends a good deal of time thinking about how terrible his
job is. Gregor bemoans the train schedules, the meals, hotels, and, above all,
the fact that his work provides him with no lasting human relationships. He
feels overworked, isolated—not like a human being at all.
It’s important here what Gregor doesn’t think about—the fact
that he is a gigantic bug. His thoughts never return to “What happened to me?”
for there are more pressing matters to which to attend, namely, work. He sees
that he has slept through his alarm and has missed his train, and starts to
panic about being late for his job. He frets about someone from work coming to rouse
him, and sure enough, it happens—his manager arrives, cane in hand, and demands
that Gregor explain himself. It’s a scene out of a nightmare. The most
unnatural thing in Gregor’s life isn’t that he’s changed into a bug—it’s that
he tries to live and work in the gear-teeth of the modern world.
Kafka himself worked as a traveling insurance salesman and
experienced Gregor’s line of work first-hand. (Interestingly, he never tells us
directly what Gregor sells, but he does refer to the “fabric swatches” on the
table by his bed, so perhaps it’s something domestic, like drapery or clothing
or upholstery.) And yet, disorienting as that life perhaps was for Kafka, he felt
the need to distort it through the grotesque in order to bring out its true
colors, to reveal its dehumanizing effect on the individual, and the destruction
of the life of the family. The Samsas are a miserable, ineffectual lot, and it’s
significant that the one person who has the power to force the initial
situation to its crisis (Gregor is locked in his room and no one yet knows that
he’s a bug) is the office manager. When Gregor emerges, the manager flees, the
father chases him back into his room, hissing at his son, and the mother faints
into the breakfast dishes, which come crashing to the floor. The harmony of the
home, if it ever had existed, shatters along with the dishes, it seems.
As the story spirals to its necessary conclusion, the bonds
that unite the family come undone. There’s a good argument that the title
refers not to the change of Gregor from human to bug (which never actually occurs
in the story itself) but to the transformation of his family members from those who act like humans into those who act like bugs, especially Grete, Gregor’s beloved sister. Her treatment of him devolves
from awareness of and concern for his needs to tolerance for his existence to
disdain (she calls him “it” by the end of the story). At the story’s end, after
Gregor curls up and dies, the Samsa family, no longer burdened by their hideous son, leaves the
apartment and find hope in the thought that Grete, young and beautiful, is in a
position to marry a good, successful husband, and restore to the family some
respectability. They are happy the embarrassment of Gregor is behind them.
I don’t want to turn Kafka into a moralist here and make him
out to be some propaganda artist who used a fantastical story to teach his
readers the lesson that modern life ruins families. There’s much more going on
in this story than that (and even if we could reduce the story to a “moral,” I
don’t think it would be so straightforward). Yet one can sense an urgency, even
despair here, and recognize in Gregor’s story a darker version of Wordsworth’s lament
that “Getting and spending, we lay waste our powers” or Hopkins’ “All is seared
with trade; bleared, smeared with toil.” These poets' sentiments are primarily
about how industry, by separating us from nature, also separates us from ourselves;
Kafka’s follows something more insidious—modern industry, by changing our daily habits and routines, absorbs us into itself, away from each other, and we grow isolated to the point that we, like
Gregor, choose death over life.
The challenge for Kafka was to make this come to life for an audience
for whom, even as early as 1915, modern life had become regular, something that
one rarely thought about any more than we, today, might think about the existence of the internet (it is just there, as the walls and roof of our houses are there).
More difficult was the fact that Kafka was trying to draw our attention to the quality of modern life, which is something
invisible, and all good art must present itself in the world of the senses. He chose the grotesque as his medium, and he must have made a good decision, for his short
novella, over a century after its publication, stands as prominently as any work of fiction in Western literature. I imagine that
some of that has to do with the preposterousness of Gregor’s figure and the
dark humor of the Samsa’s story. They are hard to ignore, which was his goal.
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