In Franz Kafka’s (1883-1924) short story “A Report to an Academy,” an ape reports to scholars how he learned to act like a human. Captured by violence in West Africa, the ape quickly learns to imitate his captors and thereby developed the skills that allowed him to transcend his ape-ish past. It seems that to become human all one needs is to learn to shake hands, spit, drink, speak nonsense, and dance on a stage.
By satirizing the ideals of civilization and highlighting the possibility of reshaping oneself through such performance, Kafka simultaneously satirizes the pretensions of the civilizing mission as well as efforts to assimilate. He also raises questions about the nature of commercial entertainments, like Hagenbeck’s shows and vaudeville acts in which Jews and Blacks alike played with stereotypes and notions of authenticity.
Esteemed Gentlemen of the Academy!
You show me the honor of calling upon me to submit a report to the Academy concerning my previous life as an ape.
In this sense, unfortunately, I cannot comply with your request. Almost five years separate me from my existence as an ape, a short time perhaps when measured by the calendar, but endlessly long to gallop through, as I have done, at times accompanied by splendid people, advice, applause, and orchestral music, but basically alone, since all those accompanying me held themselves back a long way from the barrier, in order to preserve the image. This achievement would have been impossible if I had stubbornly wished to hold onto my origin, onto the memories of my youth. Giving up that obstinacy was, in fact, the highest command that I gave myself. I, a free ape, submitted myself to this yoke. As a result, however, my memories have increasingly closed themselves off against me. If people had wanted it, at first the entire gateway which heaven builds over the earth would have been available to me for my journey back, but as my development was whipped onwards, the gate simultaneously grew lower and narrower all the time. I felt myself more comfortable and more enclosed in the world of human beings. The storm which blew me out of my past eased off. Today it is only a gentle breeze which cools my heels. And the distant hole through which it comes and through which I once came has become so small that, even if I had sufficient power and will to run back there, I would have to scrape the fur off my body in order to get through. Speaking frankly, as much as I like choosing metaphors for these things—speaking frankly: your experience as apes, gentlemen—to the extent that you have something of that sort behind you—cannot be more distant from you than mine is from me. But it tickles at the heels of everyone who walks here on earth, the small chimpanzee as well as the great Achilles.
I come from the Gold Coast. For an account of how I was captured I rely on the reports of strangers. A hunting expedition from the firm of Hagenbeck—incidentally, since then I have already emptied a number of bottles of good red wine with the leader of that expedition—lay hidden in the bushes by the shore as I ran down in the evening in the middle of a band of apes for a drink. Someone fired a shot. I was the only one struck. I received two hits.
After those shots I woke up—and here my own memory gradually begins—in a cage between decks on the Hagenbeck steamship. It was no four-sided cage with bars, but only three walls fixed to a crate, so that the crate constituted the fourth wall. The whole thing was too low to stand upright and too narrow for sitting down. So I crouched with bent knees, which shook all the time, and since at first I probably did not wish to see anyone and wanted to remain constantly in the darkness, I turned towards the crate, while the bars of the cage cut into the flesh on my back. People consider such confinement of wild animals beneficial in the very first period of time, and today I cannot deny, on the basis of my own experience, that in a human sense that is, in fact, the case.
According to what I was told later, I am supposed to have made remarkably little noise. From that people concluded that either I must soon die or, if I succeeded in surviving the first critical period, I would be very capable of being trained. I survived this period. Muffled sobbing, painfully searching out fleas, wearily licking a coconut, banging my skull against the wall of the crate, sticking out my tongue when anyone came near me—these were the first occupations in my new life. In all of them, however, there was only one feeling: no way out. Nowadays, of course, I can portray those ape-like feelings only with human words and, as a result, I misrepresent them. But even if I can no longer attain the old truth of the ape, at least it lies in the direction I have described—of that there is no doubt.
I’m worried that people do not understand precisely what I mean by a way out. I use the word in its most common and fullest sense. I am deliberately not saying freedom. I do not mean this great feeling of freedom on all sides. As an ape, I perhaps recognized it, and I have met human beings who yearn for it. But as far as I am concerned, I did not demand freedom either then or today. Incidentally, among human beings people all too often are deceived by freedom. And since freedom is reckoned among the most sublime feelings, the corresponding disappointment is also among the most sublime. In the variety shows, before my entrance, I have often watched a pair of artists busy on trapezes high up in the roof. They swung themselves, they rocked back and forth, they jumped, they hung in each other’s arms, one held the other by the hair with his teeth. “That, too, is human freedom,” I thought, “self-controlled movement.” What a mockery of sacred nature! At such a sight, no structure would stand up to the laughter of the apes.
A lofty purpose dawned on me. No one promised me that if I could become like them the cage would be removed. Such promises, apparently impossible to fulfill, are not made. But if one makes the fulfillment good, then later the promises appear precisely there where one had looked for them earlier without success. Now, these men in themselves were nothing which attracted me very much. If I had been a follower of that freedom I just mentioned, I would certainly have preferred the ocean to the way out displayed in the dull gaze of these men. But in any case, I observed them for a long time before I even thought about such things—in fact, the accumulated observations first pushed me in the proper direction.
It was so easy to imitate these people. I could already spit on the first day. Then we used to spit in each other’s faces. The only difference was that I licked my face clean afterwards. They did not. Soon I was smoking a pipe like an old man, and if I then also pressed my thumb down into the bowl of the pipe, the entire area between decks cheered. Still, for a long time I did not understand the difference between an empty and a full pipe.
I had the greatest difficulty with the bottle of alcohol. The smell was torture to me. I forced myself with all my power, but weeks went by before I could overcome my reaction. Curiously enough, the people took this inner struggle more seriously than anything else about me. In my memories I don’t distinguish the people, but there was one who always came back, alone or with comrades, day and night, at all hours. He’d stand with the bottle in front of me and give me instructions. He did not understand me. He wanted to solve the riddle of my being. He used to uncork the bottle slowly and then look at me, in order to test if I had understood. I confess that I always looked at him with wildly over-eager attentiveness. No human teacher has ever found on the entire earthly globe such a student of human beings. After he’d uncorked the bottle, he’d raise it to his mouth. I’d gaze at him, right into his throat. He would nod, pleased with me, and set the bottle to his lips. Delighted with my gradual understanding, I’d squeal and scratch myself all over, wherever it was convenient. He was happy. He’d set the bottle to his mouth and take a swallow. Impatient and desperate to emulate him, I would defecate over myself in my cage—and that again gave him great satisfaction. Then, holding the bottle at arm’s length and bringing it up once more with a swing, he’d drink it down with one gulp, exaggerating his backward bending as a way of instructing me. Exhausted with so much great effort, I could no longer follow and would hang weakly onto the bars, while he ended the theoretical lesson by rubbing his belly and grinning.
All too often, the lesson went that way. And to my teacher’s credit, he was not angry with me. Well, sometimes he held his burning pipe against my fur in some place or other which I could reach only with difficulty, until it began to burn. But then he would put it out himself with his huge good hand. He wasn’t angry with me. He realized that we were fighting on the same side against ape nature and that I had the more difficult part.
I’ll say it again: imitating human beings was not something which pleased me. I imitated them because I was looking for a way out, for no other reason. And even in that victory little was achieved. My voice immediately failed me again. It first came back months later. My distaste for the bottle of alcohol became even stronger. But at least my direction was given to me once and for all.
When I was handed over in Hamburg to my first trainer, I soon realized the two possibilities open to me: the zoological garden or the music hall. I did not hesitate. I said to myself: use all your energy to get into the music hall. That is the way out. The zoological garden is only a new barred cage. If you go there, you’re lost.
And I learned, gentlemen. Alas, one learns when one has to. One learns when one wants a way out. One learns ruthlessly. One supervises oneself with a whip and tears oneself apart at the slightest resistance. My ape nature ran off, head over heels, out of me, so that in the process my first teacher himself almost became an ape and soon had to give up training and be carried off to a mental hospital. Fortunately he was soon discharged again.
And such progress! The penetrating effects of the rays of knowledge from all sides on my awaking brain! I don’t deny the fact—I was delighted with it. But I also confess that I did not overestimate it, not even then, even less today. With an effort which up to this point has never been repeated on earth, I have attained the average education of a European man. Perhaps that in itself would not amount to much, but it is something insofar as it helped me out of the cage and created this particular way out for me—the way out of human beings. There is an excellent German expression: to beat one’s way through the bushes. That I have done. I have beaten my way through the bushes. I had no other way, always assuming that freedom was not a choice.
If I review my development and its goal up to this point, I do not complain, but I am not content. With my hands in my trouser pockets, the bottle of wine on the table, I half lie and half sit in my rocking chair and gaze out the window. If I have a visitor, I welcome him as is appropriate. My impresario sits in the parlor. If I ring, he comes and listens to what I have to say. In the evening I almost always have a performance, and I could hardly be more successful. When I come home late at night from banquets, from scientific societies, or from social gatherings in someone’s home, a small half-trained female chimpanzee is waiting for me, and I take my pleasure with her the way apes do. During the day I don’t want to see her, for she has in her gaze the madness of a bewildered trained animal. I’m the only one who recognizes that, and I cannot bear it.
On the whole, at any rate, I have achieved what I wished to achieve. You shouldn’t say it was not worth the effort. In any case, I don’t want any human being’s judgment. I only want to expand knowledge. I simply report. Even to you, esteemed gentlemen of the Academy, I have only made a report.
Source: Franz Kafka, “A Report to an Academy (1917),” translated by Ian Johnston (2015).
Kafka imagines an ape who acts like a human (1917) by Jeff Bowersox is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License. Permissions beyond the scope of this license may be available at https://blackcentraleurope.com/who-we-are/.