Translated by Willa and Edwin Muir
The Cares of a Family Man
SOME SAY the word Odradek is of Slavonic origin, and try to account for it on that basis. Others again believe it to be of German origin, only influenced by Slavonic. The uncertainty of both interpretations allows one to assume with justice that neither is accurate, especially as neither of them provides an intelligent meaning of the word.
No one, of course, would occupy himself with such studies if there were not a creature called Odradek. At first glance it looks like a flat star-shaped spool for thread, and indeed it does seem to have thread wound upon it; to be sure, they are only old, broken-off bits of thread, knotted and tangled together, of the most varied sorts and colors. But it is not only a spool, for a small wooden crossbar sticks out of the middle of the star, and another small rod is joined to that at a right angle. By means of this latter rod on one side and one of the points of the star on the other, the whole thing can stand upright as if on two legs.
One is tempted to believe that the creature once had some sort of intelligible shape and is now only a broken-down remnant. Yet this does not seem to be the case; at least there is no sign of it; nowhere is there an unfinished or unbroken surface to suggest anything of the kind; the whole thing looks senseless enough, but in its own way perfectly finished. In any case, closer scrutiny is impossible, since Odradek is extraordinarily nimble and can never be laid hold of.
He lurks by turns in the garret, the stairway, the lobbies, the entrance hall. Often for months on end he is not to be seen; then he has presumably moved into other houses; but he always comes faithfully back to our house again. Many a time when you go out of the door and he happens just to be leaning directly beneath you against the banisters you feel inclined to speak to him. Of course, you put no difficult questions to him, you treat him — he is so diminutive that you cannot help it — rather like a child. "Well, what's your name?" you ask him. "Odradek," he says. "And where do you live?" "No fixed abode," he says and laughs; but it is only the kind of laughter that has no lungs behind it. It sounds rather like the rustling of fallen leaves. And that is usually the end of the conversation. Even these answers are not always forthcoming; often he stays mute for a long time, as wooden as his appearance.
I ask myself, to no purpose, what is likely to happen to him? Can he possibly die? Anything that dies has had some kind of aim in life, s6me kind of activity, which has worn out; but that does not apply to Odradek. Am I to suppose, then, that he will always be rolling down the stairs, with ends of thread trailing after him, right before the feet of my children, and my children's children? He does no harm to anyone that one can see; but the idea that he is likely to survive me I find almost painful.
Translated by Willa and Edwin Muir
A Common Contusion
A COMMON EXPERIENCE, resulting in a common confusion. A. has to transact important business with B. in H. He goes to H. for a preliminary interview, accomplishes the journey there in ten minutes, and the journey back in the same time, and on returning boasts to his family of his expedition. Next day he goes again to H., this time to settle his business finally. As that by all appearances will require several hours, A. leaves very early in the morning. But although all the surrounding circumstances, at least in A.'s estimation, are exactly the same as the day before, this time it takes him ten hours to reach H. When he arrives there quite exhausted in the evening he is informed that B., annoyed at his absence, had left half an hour before to go to A.'s village, and that they must have passed each other on the road. A. is advised to wait. But in his anxiety about his business he sets off at once and hurries home.
This time he covers the distance, without paying any particular attention to the fact, practically in an instant. At home he learns that B. had arrived quite early, immediately after A.'s departure, indeed that he had met A. on the threshold and reminded him of his business; but A. had replied that he had no time to spare, he must go at once.
In spite of this incomprehensible behavior of A., however, B. had stayed on to wait for A.'s return. It is true, he had asked several times whether A. was not back yet, but he was still sitting up in A.'s room. Overjoyed at the opportunity of seeing B. at once and explaining everything to him, A. rushes upstairs. He is almost at the top, when he stumbles, twists a sinew, and almost fainting with the pain, incapable even of uttering a cry, only able to moan faintly in the darkness, he hears B. — impossible to tell whether at a great distance or quite near him — stamping down the stairs in a violent rage and vanishing for good.
Translated by Willa and Edwin Muir
The Truth about Sancho Panza
WITHOUT making any boast of it Sancho Panza succeeded in the course of years, by feeding him a great number of romances of chivalry and adventure in the evening and night hours, in so diverting from himself his demon, whom he later called Don Quixote, that this demon thereupon set out, uninhibited, on the maddest exploits, which, however, for the lack of a preordained object, which should have been Sancho Panza himself, harmed nobody. A free man, Sancho Panza philosophically followed Don Quixote on his crusades, perhaps out of a sense of responsibility, and had of them a great and edifying entertainment to the end of his days.
Translated by Willa and Edwin Muir
The Silence of the Sirens
PROOF that inadequate, even childish measures may serve to rescue one from peril:
To protect himself from the Sirens Ulysses stopped his ears with wax and had himself bound to the mast of his ship. Naturally any and every traveler before him could have done the same, except those whom the Sirens allured even from a great distance; but it was known to all the world that such things were of no help whatever. The song of the Sirens could pierce through everything, and the longing of those they seduced would have broken far stronger bonds than chains and masts. But Ulysses did not think of that, although he had probably heard of it. He trusted absolutely to his handful of wax and his fathom of chain, and in innocent elation over his little stratagem sailed out to meet the Sirens.
Now the Sirens have a still more fatal weapon than their song, namely their silence. And though admittedly such a thing has never happened, still it is conceivable that someone might possibly have escaped from their singing; but from their silence certainly never. Against the feeling of having triumphed over them by one's own strength, and the consequent exaltation that bears down everything before it, no earthly powers can resist.
And when Ulysses approached them the potent songstresses actually did not sing, whether because they thought that this enemy could be vanquished only by their silence, or because the look of bliss on the face of Ulysses, who was thinking of nothing but his wax and his chains, made them forget their singing.
But Ulysses, if one may so express it, did not hear their silence; he thought they were singing and that he alone did not hear them. For a fleeting moment he saw their throats rising and falling, their breasts lifting, their eyes filled with tears, their lips half-parted, but believed that these were accompaniments to the airs which died unheard around him. Soon, however, all this faded from his sight as he fixed his gaze on the distance, the Sirens literally vanished before his resolution, and at the very moment when they were nearest to him he knew of them no longer.
But they — lovelier than ever — stretched their necks and turned, let their awesome hair flutter free in the wind, and freely stretched their claws on the rocks. They no longer had any desire to allure; all that they wanted was to hold as long as they could the radiance that fell from Ulysses' great eyes.
If the Sirens had possessed consciousness they would have been annihilated at that moment. But they remained as they had been; all that had happened was that Ulysses had escaped them.
A codicil to the foregoing has also been handed down. Ulysses, it is said, was so full of guile, was such a fox, that not even the goddess of fate could pierce his armor. Perhaps he had really noticed, although here the human understanding is beyond its de
pths, that the Sirens were silent, and held up to them and to the gods the aforementioned pretense merely as a sort of shield.
Translated by Willa and Edwin Muir
Prometheus
THERE ARE four legends concerning Prometheus:
According to the first he was clamped to a rock in the Caucasus for betraying the secrets of the gods to men, and the gods sent eagles to feed on his liver, which was perpetually renewed.
According to the second Prometheus, goaded by the pain of the tearing beaks, pressed himself deeper and deeper into the rock until he became one with it.
According to the third his treachery was forgotten in the course of thousands of years, forgotten by the gods, the eagles, forgotten by himself.
According to the fourth everyone grew weary of the meaningless affair. The gods grew weary, the eagles grew weary, the wound closed wearily.
There remained the inexplicable mass of rock. The legend tried to explain the inexplicable. As it came out of a substratum of truth it had in turn to end in the inexplicable.
Translated by Willa and Edwin Muir
The City Coat of Arms
AT FIRST all the arrangements for building the Tower of Babel were characterized by fairly good order; indeed the order was perhaps too perfect, too much thought was given to guides, interpreters, accommodations for the workmen, and roads of communication, as if there were centuries before one to do the work in. In fact, the general opinion at that time was that one simply could not build too slowly; a very little insistence on this would have sufficed to make one hesitate to lay the foundations at all. People argued in this way: The essential thing in the whole business is the idea of building a tower that will reach to heaven. In comparison with that idea everything else is secondary. The idea, once seized in its magnitude, can never vanish again; so long as there are men on the earth there will be also the irresistible desire to complete the building. That being so, however, one need have no anxiety about the future; on the contrary, human knowledge is increasing, the art of building has made progress and will make further progress, a piece of work which takes us a year may perhaps be done in half the time in another hundred years, and better done, too, more enduringly. So why exert oneself to the extreme limit of one's present powers? There would be some sense in doing that only if it were likely that the tower could be completed in one generation. But that is beyond all hope. It is far more likely that the next generation with their perfected knowledge will find the work of their predecessors bad, and tear down what has been built so as to begin anew. Such thoughts paralyzed people's powers, and so they troubled less about the tower than the construction of a city for the workmen. Every nationality wanted the finest quarter for itself, and this gave rise to disputes, which developed into bloody conflicts. These conflicts never came to an end; to the leaders they were a new proof that, in the absence of the necessary unity, the building of the tower must be done very slowly, or indeed preferably postponed until universal peace was declared. But the time was spent not only in conflict; the town was embellished in the intervals, and this unfortunately enough evoked fresh envy and fresh conflict. In this fashion the age of the first generation went past, but none of the succeeding ones showed any difference; except that technical skill increased and with it occasion for conflict. To this must be added that the second or third generation had already recognized the senselessness of building a heaven-reaching tower; but by that time everybody was too deeply involved to leave the city.
All the legends and songs that came to birth in that city are filled with longing for a prophesied day when the city would be destroyed by five successive blows from a gigantic fist. It is for that reason too that the city has a closed fist on its coat of arms.
Translated by Willa and Edwin Muir
Poseidon
POSEIDON sat at his desk, going over the accounts. The administration of all the waters gave him endless work. He could have had as many assistants as he wanted, and indeed he had quite a number, but since he took his job very seriously he insisted on going through all the accounts again himself, and so his assistants were of little help to him. It cannot be said that he enjoyed the work; he carried it out simply because it was assigned to him; indeed he had frequently applied for what he called more cheerful work, but whenever various suggestions were put to him it turned out that nothing suited him so well as his present employment. Needless to say, it was very difficult to find him another job. After all, he could not possibly be put in charge of one particular ocean. Quite apart from the fact that in this case the work involved would not be less, only more petty, the great Poseidon could hold only a superior position. And when he was offered a post unrelated to the waters, the very idea made him feel sick, his divine breath came short and his brazen chest began to heave. As a matter of fact, no one took his troubles very seriously; when a mighty man complains one must pretend to yield, however hopeless the case may seem. No one ever really considered relieving Poseidon of his position; he had been destined to be God of the Seas since time immemorial, and that was how it had to remain.
What annoyed him most — and this was the chief cause of discontent with his job — was to learn of the rumors that were circulating about him; for instance, that he was constantly cruising through the waves with his trident. Instead of which here he was sitting in the depths of the world's ocean endlessly going over the accounts, an occasional journey to Jupiter being the only interruption of the monotony, a journey moreover from which he invariably returned in a furious temper. As a result he had hardly seen the oceans, save fleetingly during his hasty ascent to Olympus, and had never really sailed upon them. He used to say that he was postponing this until the end of the world, for then there might come a quiet moment when, just before the end and having gone through the last account, he could still make a quick little tour.
Translated by Tania and James Stern
Fellowship
WE ARE five friends, one day we came out of a house one after the other, first one came and placed himself beside the gate, then the second came, or rather he glided through the gate like a little ball of quicksilver, and placed himself near the first one, then came the third, then the fourth, then the fifth. Finally we all stood in a row. People began to notice us, they pointed at us and said: Those five just came out of that house. Since then we have been living together; it would be a peaceful life if it weren't for a sixth one continually trying to interfere. He doesn't do us any harm, but he annoys us, and that is harm enough; why does he intrude where he is not wanted? We don't know him and don't want him to join us. There was a time, of course, when the five of us did not know one another, either; and it could be said that we still don't know one another, but what is possible and can be tolerated by the five of us is not possible and cannot be tolerated with this sixth one. In any case, we are five and don't want to be six. And what is the point of this continual being together anyhow? It is also pointless for the five of us, but here we are together and will remain together; a new combination, however, we do not want, just because of our experiences. But how is one to make all this clear to the sixth one? Long explanations would almost amount to accepting him in our circle, so we prefer not to explain and not to accept him. No matter how he pouts his lips we push him away with our elbows, but however much we push him away, back he comes.
Translated by Tania and James Stern
At Night
DEEPLY LOST in the night. Just as one sometimes lowers one's head to reflect, thus to be utterly lost in the night. All around people are asleep. It's just play acting, an innocent self-deception, that they sleep in houses, in safe beds, under a safe roof, stretched out or curled up on mattresses, in sheets, under blankets; in reality they have flocked together as they had once upon a time and again later in a deserted region, a camp in the open, a countless number of men, an army, a people, under a cold sky on cold earth, collapsed where once they had stood, forehead pressed on the arm, face to the ground, breathing quietly. And you are wat
ching, are one of the watchmen, you find the next one by brandishing a burning stick from the brushwood pile beside you. Why are you watching? Someone must watch, it is said. Someone must be there.
Translated by Tania and James Stern
The Problem of Our Laws
OUR LAWS are not generally known; they are kept secret by the small group of nobles who rule us. We are convinced that these ancient laws are scrupulously administered; nevertheless it is an extremely painful thing to be ruled by laws that one does not know. I am not thinking of possible discrepancies that may arise in the interpretation of the laws, or of the disadvantages involved when only a few and not the whole people are allowed to have a say in their interpretation. These disadvantages are perhaps of no great importance. For the laws are very ancient; their interpretation has been the work of centuries, and has itself doubtless acquired the status of law; and though there is still a possible freedom of interpretation left, it has now become very restricted. Moreover the nobles have obviously no cause to be influenced in their interpretation by personal interests inimical to us, for the laws were made to the advantage of the nobles from the very beginning, they themselves stand above the laws, and that seems to be why the laws were entrusted exclusively into their hands. Of course, there is wisdom in that — who doubts the wisdom of the ancient laws? — but also hardship for us; probably that is unavoidable.
The very existence of these laws, however, is at most a matter of presumption. There is a tradition that they exist and that they are a mystery confided to the nobility, but it is not and cannot be more than a mere tradition sanctioned by age, for the essence of a secret code is that it should remain a mystery. Some of us among the people have attentively scrutinized the doings of the nobility since the earliest times and possess records made by our forefathers — records which we have conscientiously continued — and claim to recognize amid the countless number of facts certain main tendencies which permit of this or that historical formulation; but when in accordance with these scrupulously tested and logically ordered conclusions we seek to adjust ourselves somewhat for the present or the future, everything becomes uncertain, and our work seems only an intellectual game, for perhaps these laws that we are trying to unravel do not exist at all. There is a small party who are actually of this opinion and who try to show that, if any law exists, it can only be this: The Law is whatever the nobles do. This party see everywhere only the arbitrary acts of the nobility, and reject the popular tradition, which according to them possesses only certain trifling and incidental advantages that do not offset its heavy drawbacks, for it gives the people a false, deceptive, and overconfident security in confronting coming events. This cannot be gainsaid, but the overwhelming majority of our people account for it by the fact that the tradition is far from complete and must be more fully inquired into, that the material available, prodigious as it looks, is still too meager, and that several centuries will have to pass before it becomes really adequate. This view, so comfortless as far as the present is concerned, is lightened only by the belief that a time will eventually come when the tradition and our research into it will jointly reach their conclusion, and as it were gain a breathing space, when everything will have become clear, the law will belong to the people, and the nobility will vanish. This is not maintained in any spirit of hatred against the nobility; not at all, and by no one. We are more inclined to hate ourselves, because we have not yet shown ourselves worthy of being entrusted with the laws. And that is the real reason why the party who believe that there is no law have remained so few — although their doctrine is in certain ways so attractive, for it unequivocally recognizes the nobility and its right to go on existing. Actually one can express the problem only in a sort of paradox: Any party that would repudiate not only all belief in the laws, but the nobility as well, would have the whole people behind it; yet no such party can come into existence, for nobody would dare to repudiate the nobility. We live on this razor's edge. A writer once summed the matter up in this way: The sole visible and indubitable law that is imposed upon us is the nobility, and must we ourselves deprive ourselves of that one law?