“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.

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

  1. Another great review! For me, the main character of Berlin Alexanderplatz is the city itself, and there is probably no novel in German language that described its specific rhythm of life so vividly as this book. By the way, there is an early movie (1931) based on the novel, and while the Fassbinder series is superior in many respects, the first movie had excellent actors (Heinrich George as Franz Biberkopf and Bernhard Minetti as Reinhold); for the cineasts it may be well worth to watch the old movie as well.

  2. Pingback: The Example of Zannovich: Alfred Döblin’s Berlin Alexanderplatz (Guest Post by Nathaniel Leach) | Eiger, Mönch & Jungfrau

  3. Lovely to read this. I read the old US translation a while back and also wrote a rather long review on it. There’s a lot to write about.

    For a book with a clearly moral core it is hard I agree to work out just what that moral is. For me the book’s triumph was in the evocation of the city, rather than in Bberkopf’s fall and perhaps but not really redemption. Purification would perhaps be a better term. Shriving even.

    One thing I found interesting is that I’ve seen a fair bit of German expressionist cinema and I think Doblin borrows techniques from that and from other cutting edge silent film technique of the time.

    The slang is tricky. You mention that Hofmann makes it sound a bit British, but equally my translation made it sound rather American in places (“cheese it” springs to mind). It’s a hard issue to avoid given the slang is so specific. That technique Hofmann mentions though of dispensing with the apostrophe sounds both simple and powerful.

    My review if of interest is here: https://pechorinsjournal.wordpress.com/2013/02/03/berlin-alexanderplatz-by-alfred-doblin/

    • Thanks, Max. There is indeed a lot to say. Just read your post–really interesting stuff there. You remind me how many fascinating bits there are in this book. And I completely agree that you need to read it in long gulps.
      As to the film comparison, it makes good sense, especially in thinking about montage. I don’t actually know much about German expressionism, but I think expressionism in general is a way of indicating internal dispositions or feelings through external forms (so famously in cinema you have canted angles, high-contrast light & shadowing, extreme uses of music and colour and mise-en-scene). The difference here, as you note, is that the novel *can* access subjectivity. Yet even when it does so it remains quite distanced from those emotions. Which maybe is why its morality is so hard to figure out.
      I’m interested in the Dos Passos comparison–I was just talking about that with a friend of mine the other day. I haven’t read Dos Passos, but it sounds similar. Joyce comparisons are easy but misleading IMO.
      Thanks for sharing your review.

  4. I really like the way that you end by nuancing the distinction between Nazism and the petty crime depicted in the novel. I, perhaps, gave in too much to the temptation of retrospection that you talk about here by connecting the two, and I realize that my reading may be stretching this point too much, so I like that you put things in perspective so well. I was interested in your claim that the book treats Nazism as a “bad joke”; you’re right that most of the political parts of the book focus more on the communist point of view, but it also seemed to me that the communists in Chapter 2 take Franz’s wearing of the party armband pretty seriously. Do you think that Doblin rejects the potential danger of Nazism too simply by having Franz simply drop the nationalism that he never really believed in anyway?

  5. Maybe there is some wishful thinking on my part here; I’m going on my sense of the novel rather than any close consideration of specific instances. (I’d forgotten, in fact, that the communists get exercised about Franz’s armband.) But in the end I didn’t see Franz as having any genuine commitment to National Socialism. Nor Reinhard either, though he’s the character who seems most inclined to fascism. But I may be importing my sense of the history of the period on to the novel. It’s not really until 1929, if I recall correctly, that clashes between National Socialists and leftists start becoming an issue, a situation that ramps up considerably until early 1933.
    So in the end I don’t think Döblin rejects Nazism too simply; I think he’s writing from a moment in which it doesn’t seem that important. And it would be misleading–though awfully tempting, given what we know–to think that he was misguided in dismissing it. For me a bigger question is: does Franz believe in anything? What *does* he care about?

    • It certainly does seem to me that part of the point of this scene is to show that Franz does not really believe in anything, but will pursue his own interests regardless of others (the line about selling the nationalist newspapers even though he “has nothing against the Jews” seems to sum this up). Similarly, later, when he is hanging around with Willi, he spouts a whole bunch of communist talk, and then gives up politics shortly after. So, from that point of view, I’d say the novel is making a point of showing that part of his problem is his complete lack of principles informed by a wider perspective of what matters to the wider community. I did also wonder if that passage at the end that I liked so much was meant in part as a communist call to arms. It reaches a climax with the lines “Dear Fatherland, rest easy, I’m awake. I know what is at stake”. The use of the word “Fatherland” is clearly used in a context that is opposed to what Nazism stands for, even if it is not directly in reaction against it. I don’t know enough about Doblin’s politics to know how much he is actively supporting the communist perspective. Also, I don’t know enough about the history of the period to know how the Nazis were perceived by the average German in 1929 (a real threat? Or a fringe party of zealots who will never amount to much?) but I do think that the novel is using Franz’s trajectory to espouse an ethical perspective that is at least tacitly opposed to Nazi principles.

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