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Quotes by Fyodor Dostoyevsky

Fyodor Dostoyevsky

“The secret of mans being is not only to live but to have something to live for.”

Fyodor Dostoyevsky

” And so it will be to the end of the world, even when gods disappear from the earth; they will fall down before idols just the same. Thou didst know, Thou couldst not but have known, this fundamental secret of human nature, but Thou didst reject the one infallible banner which was offered Thee to make all men bow down to Thee alone—the banner of earthly bread; and Thou hast rejected it for the sake of freedom and the bread of Heaven. Behold what Thou didst further. And all again in the name of freedom! I tell Thee that man is tormented by no greater anxiety than to find some one quickly to whom he can hand over that gift of freedom with which the ill‐fated creature is born. But only one who can appease their conscience can take over their freedom. In bread there was offered Thee an invincible banner; give bread, and man will worship thee, for nothing is more certain than bread. But if some one else gains possession of his conscience—oh! then he will cast away Thy bread and follow after him who has ensnared his conscience. In that Thou wast right. For the secret of man’s being is not only to live but to have something to live for. Without a stable conception of the object of life, man would not consent to go on living, and would rather destroy himself than remain on earth, though he had bread in abundance. That is true. But what happened? Instead of taking men’s freedom from them, Thou didst make it greater than ever! Didst Thou forget that man prefers peace, and even death, to freedom of choice in the knowledge of good and evil? Nothing is more seductive for man than his freedom of conscience, but nothing is a greater cause of suffering. And behold, instead of giving a firm foundation for setting the conscience of man at rest for ever, Thou didst choose all that is exceptional, vague and enigmatic; Thou didst choose what was utterly beyond the strength of men, acting as though Thou didst not love them at all—Thou who didst come to give Thy life for them! Instead of taking possession of men’s freedom, Thou didst increase it, and burdened the spiritual kingdom of mankind with its sufferings for ever.

“Man is fond of counting his troubles, but he does not count his joys. If he counted them up as he ought to, he would see that every lot has enough happiness provided for it.”

Fyodor Dostoyevsky

Of course, that’s all nonsense, of course every father would be reasonable at last. But I believe before I should let her marry, I should worry myself to death; I should find fault with all her suitors. But I should end by letting her marry whom she herself loved. The one whom the daughter loves always seems the worst to the father, you know. That is always so. So many family troubles come from that.” “Some are glad to sell their daughters, rather than marrying them honourably.” Ah, so that was it! “Such a thing, Liza, happens in those accursed families in which there is neither love nor God,” I retorted warmly, “and where there is no love, there is no sense either. There are such families, it’s true, but I am not speaking of them. You must have seen wickedness in your own family, if you talk like that. Truly, you must have been unlucky. H’m! ... that sort of thing mostly comes about through poverty.” “And is it any better with the gentry? Even among the poor, honest people who live happily?” “H’m ... yes. Perhaps. Another thing, Liza, man is fond of reckoning up his troubles, but does not count his joys. If he counted them up as he ought, he would see that every lot has enough happiness provided for it. And what if all goes well with the family, if the blessing of God is upon it, if the husband is a good one, loves you, cherishes you, never leaves you! There is happiness in such a family! Even sometimes there is happiness in the midst of sorrow; and indeed sorrow is everywhere. If you marry _you will find out for yourself_. But think of the first years of married life with one you love: what happiness, what happiness there sometimes is in it! And indeed it’s the ordinary thing. In those early days even quarrels with one’s husband end happily. Some women get up quarrels with their husbands just because they love them. Indeed, I knew a woman like that: she seemed to say that because she loved him, she would torment him and make him feel it. You know that you may torment a man on purpose through love. Women are particularly given to that, thinking to themselves ‘I will love him so, I will make so much of him afterwards, that it’s no sin to torment him a little now.’ And all in the house rejoice in the sight of you, and you are happy and gay and peaceful and honourable.

“What is hell? I maintain that it is the suffering of being unable to love”

Fyodor Dostoyevsky

The righteous man departs, but his light remains. Men are always saved after the death of the deliverer. Men reject their prophets and slay them, but they love their martyrs and honor those whom they have slain. You are working for the whole, you are acting for the future. Seek no reward, for great is your reward on this earth: the spiritual joy which is only vouchsafed to the righteous man. Fear not the great nor the mighty, but be wise and ever serene. Know the measure, know the times, study that. When you are left alone, pray. Love to throw yourself on the earth and kiss it. Kiss the earth and love it with an unceasing, consuming love. Love all men, love everything. Seek that rapture and ecstasy. Water the earth with the tears of your joy and love those tears. Don’t be ashamed of that ecstasy, prize it, for it is a gift of God and a great one; it is not given to many but only to the elect. _(i) Of Hell and Hell Fire, a Mystic Reflection_ Fathers and teachers, I ponder, “What is hell?” I maintain that it is the suffering of being unable to love. Once in infinite existence, immeasurable in time and space, a spiritual creature was given on his coming to earth, the power of saying, “I am and I love.” Once, only once, there was given him a moment of active _living_ love, and for that was earthly life given him, and with it times and seasons. And that happy creature rejected the priceless gift, prized it and loved it not, scorned it and remained callous. Such a one, having left the earth, sees Abraham’s bosom and talks with Abraham as we are told in the parable of the rich man and Lazarus, and beholds heaven and can go up to the Lord. But that is just his torment, to rise up to the Lord without ever having loved, to be brought close to those who have loved when he has despised their love. For he sees clearly and says to himself, “Now I have understanding, and though I now thirst to love, there will be nothing great, no sacrifice in my love, for my earthly life is over, and Abraham will not come even with a drop of living water (that is the gift of earthly active life) to cool the fiery thirst of spiritual love which burns in me now, though I despised it on earth; there is no more life for me and will be no more time!

“We always imagine eternity as something beyond our conception, something vast, vast! But why must it be vast? Instead of all that, what if its one little room, like a bathhouse in the country, black and grimy and spiders in every corner, and that”

Fyodor Dostoyevsky

Svidrigaïlov went on, looking at him deliberately. “But what do you say to this argument (help me with it): ghosts are, as it were, shreds and fragments of other worlds, the beginning of them. A man in health has, of course, no reason to see them, because he is above all a man of this earth and is bound for the sake of completeness and order to live only in this life. But as soon as one is ill, as soon as the normal earthly order of the organism is broken, one begins to realise the possibility of another world; and the more seriously ill one is, the closer becomes one’s contact with that other world, so that as soon as the man dies he steps straight into that world. I thought of that long ago. If you believe in a future life, you could believe in that, too.” “I don’t believe in a future life,” said Raskolnikov. Svidrigaïlov sat lost in thought. “And what if there are only spiders there, or something of that sort,” he said suddenly. “He is a madman,” thought Raskolnikov. “We always imagine eternity as something beyond our conception, something vast, vast! But why must it be vast? Instead of all that, what if it’s one little room, like a bath house in the country, black and grimy and spiders in every corner, and that’s all eternity is? I sometimes fancy it like that.” “Can it be you can imagine nothing juster and more comforting than that?” Raskolnikov cried, with a feeling of anguish. “Juster? And how can we tell, perhaps that is just, and do you know it’s what I would certainly have made it,” answered Svidrigaïlov, with a vague smile. This horrible answer sent a cold chill through Raskolnikov. Svidrigaïlov raised his head, looked at him, and suddenly began laughing. “Only think,” he cried, “half an hour ago we had never seen each other, we regarded each other as enemies; there is a matter unsettled between us; we’ve thrown it aside, and away we’ve gone into the abstract! Wasn’t I right in saying that we were birds of a feather?” “Kindly allow me,” Raskolnikov went on irritably, “to ask you to explain why you have honoured me with your visit... and... and I am in a hurry, I have no time to waste. I want to go out.” “By all means, by all means. Your sister, Avdotya Romanovna, is going to be married to Mr.

“I tell Thee that man is tormented by no greater anxiety than to find some one quickly to whom he can hand over that gift of freedom with which the ill-fated creature is born”

Fyodor Dostoyevsky

For these pitiful creatures are concerned not only to find what one or the other can worship, but to find something that all would believe in and worship; what is essential is that all may be _together_ in it. This craving for _community_ of worship is the chief misery of every man individually and of all humanity from the beginning of time. For the sake of common worship they’ve slain each other with the sword. They have set up gods and challenged one another, “Put away your gods and come and worship ours, or we will kill you and your gods!” And so it will be to the end of the world, even when gods disappear from the earth; they will fall down before idols just the same. Thou didst know, Thou couldst not but have known, this fundamental secret of human nature, but Thou didst reject the one infallible banner which was offered Thee to make all men bow down to Thee alone—the banner of earthly bread; and Thou hast rejected it for the sake of freedom and the bread of Heaven. Behold what Thou didst further. And all again in the name of freedom! I tell Thee that man is tormented by no greater anxiety than to find some one quickly to whom he can hand over that gift of freedom with which the ill‐fated creature is born. But only one who can appease their conscience can take over their freedom. In bread there was offered Thee an invincible banner; give bread, and man will worship thee, for nothing is more certain than bread. But if some one else gains possession of his conscience—oh! then he will cast away Thy bread and follow after him who has ensnared his conscience. In that Thou wast right. For the secret of man’s being is not only to live but to have something to live for. Without a stable conception of the object of life, man would not consent to go on living, and would rather destroy himself than remain on earth, though he had bread in abundance. That is true. But what happened? Instead of taking men’s freedom from them, Thou didst make it greater than ever! Didst Thou forget that man prefers peace, and even death, to freedom of choice in the knowledge of good and evil? Nothing is more seductive for man than his freedom of conscience, but nothing is a greater cause of suffering. And behold, instead of giving a firm foundation for setting the conscience of man at rest for ever, Thou didst choose all that is exceptional, vague and enigmatic; Thou didst choose what was utterly beyond the strength of men, acting as though Thou didst not love them at all—Thou who didst come to give Thy life for them!

“Its not God that I dont accept, Alyosha, only I most respectfully return Him the ticket.”

Fyodor Dostoyevsky

I don’t want the mother to embrace the oppressor who threw her son to the dogs! She dare not forgive him! Let her forgive him for herself, if she will, let her forgive the torturer for the immeasurable suffering of her mother’s heart. But the sufferings of her tortured child she has no right to forgive; she dare not forgive the torturer, even if the child were to forgive him! And if that is so, if they dare not forgive, what becomes of harmony? Is there in the whole world a being who would have the right to forgive and could forgive? I don’t want harmony. From love for humanity I don’t want it. I would rather be left with the unavenged suffering. I would rather remain with my unavenged suffering and unsatisfied indignation, _even if I were wrong_. Besides, too high a price is asked for harmony; it’s beyond our means to pay so much to enter on it. And so I hasten to give back my entrance ticket, and if I am an honest man I am bound to give it back as soon as possible. And that I am doing. It’s not God that I don’t accept, Alyosha, only I most respectfully return Him the ticket.” “That’s rebellion,” murmured Alyosha, looking down. “Rebellion? I am sorry you call it that,” said Ivan earnestly. “One can hardly live in rebellion, and I want to live. Tell me yourself, I challenge you—answer. Imagine that you are creating a fabric of human destiny with the object of making men happy in the end, giving them peace and rest at last, but that it was essential and inevitable to torture to death only one tiny creature—that baby beating its breast with its fist, for instance—and to found that edifice on its unavenged tears, would you consent to be the architect on those conditions? Tell me, and tell the truth.” “No, I wouldn’t consent,” said Alyosha softly. “And can you admit the idea that men for whom you are building it would agree to accept their happiness on the foundation of the unexpiated blood of a little victim? And accepting it would remain happy for ever?” “No, I can’t admit it. Brother,” said Alyosha suddenly, with flashing eyes, “you said just now, is there a being in the whole world who would have the right to forgive and could forgive?

“I admit that twice two makes four is an excellent thing, but if we are to give everything its due, twice two makes five is sometimes a very charming thing too”

Fyodor Dostoyevsky

Anyway, man has always been afraid of this mathematical certainty, and I am afraid of it now. Granted that man does nothing but seek that mathematical certainty, he traverses oceans, sacrifices his life in the quest, but to succeed, really to find it, dreads, I assure you. He feels that when he has found it there will be nothing for him to look for. When workmen have finished their work they do at least receive their pay, they go to the tavern, then they are taken to the police-station—and there is occupation for a week. But where can man go? Anyway, one can observe a certain awkwardness about him when he has attained such objects. He loves the process of attaining, but does not quite like to have attained, and that, of course, is very absurd. In fact, man is a comical creature; there seems to be a kind of jest in it all. But yet mathematical certainty is after all, something insufferable. Twice two makes four seems to me simply a piece of insolence. Twice two makes four is a pert coxcomb who stands with arms akimbo barring your path and spitting. I admit that twice two makes four is an excellent thing, but if we are to give everything its due, twice two makes five is sometimes a very charming thing too. And why are you so firmly, so triumphantly, convinced that only the normal and the positive—in other words, only what is conducive to welfare—is for the advantage of man? Is not reason in error as regards advantage? Does not man, perhaps, love something besides well-being? Perhaps he is just as fond of suffering? Perhaps suffering is just as great a benefit to him as well-being? Man is sometimes extraordinarily, passionately, in love with suffering, and that is a fact. There is no need to appeal to universal history to prove that; only ask yourself, if you are a man and have lived at all. As far as my personal opinion is concerned, to care only for well-being seems to me positively ill-bred. Whether it’s good or bad, it is sometimes very pleasant, too, to smash things. I hold no brief for suffering nor for well-being either. I am standing for ... my caprice, and for its being guaranteed to me when necessary. Suffering would be out of place in vaudevilles, for instance; I know that.

“Man has such a predilection for systems and abstract deductions that he is ready to distort the truth intentionally, he is ready to deny the evidence of his senses only to justify his logic”

Fyodor Dostoyevsky

What matters is, that this advantage is remarkable from the very fact that it breaks down all our classifications, and continually shatters every system constructed by lovers of mankind for the benefit of mankind. In fact, it upsets everything. But before I mention this advantage to you, I want to compromise myself personally, and therefore I boldly declare that all these fine systems, all these theories for explaining to mankind their real normal interests, in order that inevitably striving to pursue these interests they may at once become good and noble—are, in my opinion, so far, mere logical exercises! Yes, logical exercises. Why, to maintain this theory of the regeneration of mankind by means of the pursuit of his own advantage is to my mind almost the same thing ... as to affirm, for instance, following Buckle, that through civilisation mankind becomes softer, and consequently less bloodthirsty and less fitted for warfare. Logically it does seem to follow from his arguments. But man has such a predilection for systems and abstract deductions that he is ready to distort the truth intentionally, he is ready to deny the evidence of his senses only to justify his logic. I take this example because it is the most glaring instance of it. Only look about you: blood is being spilt in streams, and in the merriest way, as though it were champagne. Take the whole of the nineteenth century in which Buckle lived. Take Napoleon—the Great and also the present one. Take North America—the eternal union. Take the farce of Schleswig-Holstein.... And what is it that civilisation softens in us? The only gain of civilisation for mankind is the greater capacity for variety of sensations—and absolutely nothing more. And through the development of this many-sidedness man may come to finding enjoyment in bloodshed. In fact, this has already happened to him. Have you noticed that it is the most civilised gentlemen who have been the subtlest slaughterers, to whom the Attilas and Stenka Razins could not hold a candle, and if they are not so conspicuous as the Attilas and Stenka Razins it is simply because they are so often met with, are so ordinary and have become so familiar to us.

“It seems, in fact, as though the second half of a mans life is made up of nothing but the habits he has accumulated during the first half”

Fyodor Dostoyevsky

Now you will decide my fate, and... that unhappy creature's, and then... shall I pour out all I feel to you as I used to in old days, four years ago? You deigned to listen to me then, you read my verses.... They might call me your Falstaff from Shakespeare in those days, but you meant so much in my life! I have great terrors now, and it's only to you I look for counsel and light. Pyotr Stepanovitch is treating me abominably!" Nikolay Vsyevolodovitch listened with interest, and looked at him attentively. It was evident that though Captain Lebyadkin had left off drinking he was far from being in a harmonious state of mind. Drunkards of many years' standing, like Lebyadkin, often show traces of incoherence, of mental cloudiness, of something, as it were, damaged, and crazy, though they may deceive, cheat, and swindle, almost as well as anybody if occasion arises. "I see that you haven't changed a bit in these four years and more, captain," said Nikolay Vsyevolodovitch, somewhat more amiably. "It seems, in fact, as though the second half of a man's life is usually made up of nothing but the habits he has accumulated during the first half." "Grand words! You solve the riddle of life!" said the captain, half cunningly, half in genuine and unfeigned admiration, for he was a great lover of words. "Of all your sayings, Nikolay Vsyevolodovitch, I remember one thing above all; you were in Petersburg when you said it: 'One must really be a great man to be able to make a stand even against common sense.' That was it." "Yes, and a fool as well." "A fool as well, maybe. But you've been scattering clever sayings all your life, while they.... Imagine Liputin, imagine Pyotr Stepanovitch saying anything like that! Oh, how cruelly Pyotr Stepanovitch has treated me!" "But how about yourself, captain? What can you say of your behaviour?" "Drunkenness, and the multitude of my enemies. But now that's all over, all over, and I have a new skin, like a snake. Do you know, Nikolay Vsyevolodovitch, I am making my will; in fact, I've made it already?" "That's interesting. What are you leaving, and to whom?" "To my fatherland, to humanity, and to the students.

“In the end they will lay their freedom at our feet and say to us, Make us your slaves, but feed us”

Fyodor Dostoyevsky

“Feed men, and then ask of them virtue!” that’s what they’ll write on the banner, which they will raise against Thee, and with which they will destroy Thy temple. Where Thy temple stood will rise a new building; the terrible tower of Babel will be built again, and though, like the one of old, it will not be finished, yet Thou mightest have prevented that new tower and have cut short the sufferings of men for a thousand years; for they will come back to us after a thousand years of agony with their tower. They will seek us again, hidden underground in the catacombs, for we shall be again persecuted and tortured. They will find us and cry to us, “Feed us, for those who have promised us fire from heaven haven’t given it!” And then we shall finish building their tower, for he finishes the building who feeds them. And we alone shall feed them in Thy name, declaring falsely that it is in Thy name. Oh, never, never can they feed themselves without us! No science will give them bread so long as they remain free. In the end they will lay their freedom at our feet, and say to us, “Make us your slaves, but feed us.” They will understand themselves, at last, that freedom and bread enough for all are inconceivable together, for never, never will they be able to share between them! They will be convinced, too, that they can never be free, for they are weak, vicious, worthless and rebellious. Thou didst promise them the bread of Heaven, but, I repeat again, can it compare with earthly bread in the eyes of the weak, ever sinful and ignoble race of man? And if for the sake of the bread of Heaven thousands shall follow Thee, what is to become of the millions and tens of thousands of millions of creatures who will not have the strength to forego the earthly bread for the sake of the heavenly? Or dost Thou care only for the tens of thousands of the great and strong, while the millions, numerous as the sands of the sea, who are weak but love Thee, must exist only for the sake of the great and strong? No, we care for the weak too. They are sinful and rebellious, but in the end they too will become obedient.

“The socialist who is a Christian is more to be dreaded than a socialist who is an atheist”

Fyodor Dostoyevsky

This individual was not precisely a detective but was a sort of superintendent of a whole regiment of political detectives—a rather powerful position in its own way. I was prompted by curiosity to seize the opportunity of conversation with him. And as he had not come as a visitor but as a subordinate official bringing a special report, and as he saw the reception given me by his chief, he deigned to speak with some openness, to a certain extent only, of course. He was rather courteous than open, as Frenchmen know how to be courteous, especially to a foreigner. But I thoroughly understood him. The subject was the socialist revolutionaries who were at that time persecuted. I will quote only one most curious remark dropped by this person. ‘We are not particularly afraid,’ said he, ‘of all these socialists, anarchists, infidels, and revolutionists; we keep watch on them and know all their goings on. But there are a few peculiar men among them who believe in God and are Christians, but at the same time are socialists. These are the people we are most afraid of. They are dreadful people! The socialist who is a Christian is more to be dreaded than a socialist who is an atheist.’ The words struck me at the time, and now they have suddenly come back to me here, gentlemen.” “You apply them to us, and look upon us as socialists?” Father Païssy asked directly, without beating about the bush. But before Pyotr Alexandrovitch could think what to answer, the door opened, and the guest so long expected, Dmitri Fyodorovitch, came in. They had, in fact, given up expecting him, and his sudden appearance caused some surprise for a moment. Chapter VI. Why Is Such A Man Alive? Dmitri Fyodorovitch, a young man of eight and twenty, of medium height and agreeable countenance, looked older than his years. He was muscular, and showed signs of considerable physical strength. Yet there was something not healthy in his face. It was rather thin, his cheeks were hollow, and there was an unhealthy sallowness in their color. His rather large, prominent, dark eyes had an expression of firm determination, and yet there was a vague look in them, too. Even when he was excited and talking irritably, his eyes somehow did not follow his mood, but betrayed something else, sometimes quite incongruous with what was passing.

“Love the animals: God has given them the rudiments of thought and joy untroubled”

Fyodor Dostoyevsky

And behold, from the other end of the earth perhaps, your prayer for their rest will rise up to God though you knew them not nor they you. How touching it must be to a soul standing in dread before the Lord to feel at that instant that, for him too, there is one to pray, that there is a fellow creature left on earth to love him too! And God will look on you both more graciously, for if you have had so much pity on him, how much will He have pity Who is infinitely more loving and merciful than you! And He will forgive him for your sake. Brothers, have no fear of men’s sin. Love a man even in his sin, for that is the semblance of Divine Love and is the highest love on earth. Love all God’s creation, the whole and every grain of sand in it. Love every leaf, every ray of God’s light. Love the animals, love the plants, love everything. If you love everything, you will perceive the divine mystery in things. Once you perceive it, you will begin to comprehend it better every day. And you will come at last to love the whole world with an all‐ embracing love. Love the animals: God has given them the rudiments of thought and joy untroubled. Do not trouble it, don’t harass them, don’t deprive them of their happiness, don’t work against God’s intent. Man, do not pride yourself on superiority to the animals; they are without sin, and you, with your greatness, defile the earth by your appearance on it, and leave the traces of your foulness after you—alas, it is true of almost every one of us! Love children especially, for they too are sinless like the angels; they live to soften and purify our hearts and as it were to guide us. Woe to him who offends a child! Father Anfim taught me to love children. The kind, silent man used often on our wanderings to spend the farthings given us on sweets and cakes for the children. He could not pass by a child without emotion. That’s the nature of the man. At some thoughts one stands perplexed, especially at the sight of men’s sin, and wonders whether one should use force or humble love. Always decide to use humble love. If you resolve on that once for all, you may subdue the whole world.

Above all, dont lie to yourself. The man who lies to himself and listens to his own lie comes to a point that he cannot distinguish the truth within him, or around him, and so loses all respect for himself and for others. And having no respect he ceases to love.

Fyodor Dostoyevsky

Indeed, I always feel when I meet people that I am lower than all, and that they all take me for a buffoon. So I say, ‘Let me really play the buffoon. I am not afraid of your opinion, for you are every one of you worse than I am.’ That is why I am a buffoon. It is from shame, great elder, from shame; it’s simply over‐sensitiveness that makes me rowdy. If I had only been sure that every one would accept me as the kindest and wisest of men, oh, Lord, what a good man I should have been then! Teacher!” he fell suddenly on his knees, “what must I do to gain eternal life?” It was difficult even now to decide whether he was joking or really moved. Father Zossima, lifting his eyes, looked at him, and said with a smile: “You have known for a long time what you must do. You have sense enough: don’t give way to drunkenness and incontinence of speech; don’t give way to sensual lust; and, above all, to the love of money. And close your taverns. If you can’t close all, at least two or three. And, above all—don’t lie.” “You mean about Diderot?” “No, not about Diderot. Above all, don’t lie to yourself. The man who lies to himself and listens to his own lie comes to such a pass that he cannot distinguish the truth within him, or around him, and so loses all respect for himself and for others. And having no respect he ceases to love, and in order to occupy and distract himself without love he gives way to passions and coarse pleasures, and sinks to bestiality in his vices, all from continual lying to other men and to himself. The man who lies to himself can be more easily offended than any one. You know it is sometimes very pleasant to take offense, isn’t it? A man may know that nobody has insulted him, but that he has invented the insult for himself, has lied and exaggerated to make it picturesque, has caught at a word and made a mountain out of a molehill—he knows that himself, yet he will be the first to take offense, and will revel in his resentment till he feels great pleasure in it, and so pass to genuine vindictiveness. But get up, sit down, I beg you. All this, too, is deceitful posturing....” “Blessed man! Give me your hand to kiss.” Fyodor Pavlovitch skipped up, and imprinted a rapid kiss on the elder’s thin hand. “It is, it is pleasant to take offense. You said that so well, as I never heard it before.

What is hell? I maintain that it is the suffering of being unable to love.

Fyodor Dostoyevsky

The righteous man departs, but his light remains. Men are always saved after the death of the deliverer. Men reject their prophets and slay them, but they love their martyrs and honor those whom they have slain. You are working for the whole, you are acting for the future. Seek no reward, for great is your reward on this earth: the spiritual joy which is only vouchsafed to the righteous man. Fear not the great nor the mighty, but be wise and ever serene. Know the measure, know the times, study that. When you are left alone, pray. Love to throw yourself on the earth and kiss it. Kiss the earth and love it with an unceasing, consuming love. Love all men, love everything. Seek that rapture and ecstasy. Water the earth with the tears of your joy and love those tears. Don’t be ashamed of that ecstasy, prize it, for it is a gift of God and a great one; it is not given to many but only to the elect. _(i) Of Hell and Hell Fire, a Mystic Reflection_ Fathers and teachers, I ponder, “What is hell?” I maintain that it is the suffering of being unable to love. Once in infinite existence, immeasurable in time and space, a spiritual creature was given on his coming to earth, the power of saying, “I am and I love.” Once, only once, there was given him a moment of active _living_ love, and for that was earthly life given him, and with it times and seasons. And that happy creature rejected the priceless gift, prized it and loved it not, scorned it and remained callous. Such a one, having left the earth, sees Abraham’s bosom and talks with Abraham as we are told in the parable of the rich man and Lazarus, and beholds heaven and can go up to the Lord. But that is just his torment, to rise up to the Lord without ever having loved, to be brought close to those who have loved when he has despised their love. For he sees clearly and says to himself, “Now I have understanding, and though I now thirst to love, there will be nothing great, no sacrifice in my love, for my earthly life is over, and Abraham will not come even with a drop of living water (that is the gift of earthly active life) to cool the fiery thirst of spiritual love which burns in me now, though I despised it on earth; there is no more life for me and will be no more time!

Love in action is a harsh and dreadful thing compared to love in dreams.

Fyodor Dostoyevsky

Only now, as you speak, I understand that I was really only seeking your approbation for my sincerity when I told you I could not endure ingratitude. You have revealed me to myself. You have seen through me and explained me to myself!” “Are you speaking the truth? Well, now, after such a confession, I believe that you are sincere and good at heart. If you do not attain happiness, always remember that you are on the right road, and try not to leave it. Above all, avoid falsehood, every kind of falsehood, especially falseness to yourself. Watch over your own deceitfulness and look into it every hour, every minute. Avoid being scornful, both to others and to yourself. What seems to you bad within you will grow purer from the very fact of your observing it in yourself. Avoid fear, too, though fear is only the consequence of every sort of falsehood. Never be frightened at your own faint‐heartedness in attaining love. Don’t be frightened overmuch even at your evil actions. I am sorry I can say nothing more consoling to you, for love in action is a harsh and dreadful thing compared with love in dreams. Love in dreams is greedy for immediate action, rapidly performed and in the sight of all. Men will even give their lives if only the ordeal does not last long but is soon over, with all looking on and applauding as though on the stage. But active love is labor and fortitude, and for some people too, perhaps, a complete science. But I predict that just when you see with horror that in spite of all your efforts you are getting farther from your goal instead of nearer to it—at that very moment I predict that you will reach it and behold clearly the miraculous power of the Lord who has been all the time loving and mysteriously guiding you. Forgive me for not being able to stay longer with you. They are waiting for me. Good‐by.” The lady was weeping. “Lise, Lise! Bless her—bless her!” she cried, starting up suddenly. “She does not deserve to be loved. I have seen her naughtiness all along,” the elder said jestingly. “Why have you been laughing at Alexey?” Lise had in fact been occupied in mocking at him all the time.

You see I kept asking myself then: why am I so stupid that if others are stupid—and I know they are—yet I wont be wiser?

Fyodor Dostoyevsky

Razumihin works! But I turned sulky and wouldn’t. (Yes, sulkiness, that’s the right word for it!) I sat in my room like a spider. You’ve been in my den, you’ve seen it.... And do you know, Sonia, that low ceilings and tiny rooms cramp the soul and the mind? Ah, how I hated that garret! And yet I wouldn’t go out of it! I wouldn’t on purpose! I didn’t go out for days together, and I wouldn’t work, I wouldn’t even eat, I just lay there doing nothing. If Nastasya brought me anything, I ate it, if she didn’t, I went all day without; I wouldn’t ask, on purpose, from sulkiness! At night I had no light, I lay in the dark and I wouldn’t earn money for candles. I ought to have studied, but I sold my books; and the dust lies an inch thick on the notebooks on my table. I preferred lying still and thinking. And I kept thinking.... And I had dreams all the time, strange dreams of all sorts, no need to describe! Only then I began to fancy that... No, that’s not it! Again I am telling you wrong! You see I kept asking myself then: why am I so stupid that if others are stupid--and I know they are--yet I won’t be wiser? Then I saw, Sonia, that if one waits for everyone to get wiser it will take too long.... Afterwards I understood that that would never come to pass, that men won’t change and that nobody can alter it and that it’s not worth wasting effort over it. Yes, that’s so. That’s the law of their nature, Sonia,... that’s so!... And I know now, Sonia, that whoever is strong in mind and spirit will have power over them. Anyone who is greatly daring is right in their eyes. He who despises most things will be a lawgiver among them and he who dares most of all will be most in the right! So it has been till now and so it will always be. A man must be blind not to see it!” Though Raskolnikov looked at Sonia as he said this, he no longer cared whether she understood or not. The fever had complete hold of him; he was in a sort of gloomy ecstasy (he certainly had been too long without talking to anyone). Sonia felt that his gloomy creed had become his faith and code. “I divined then, Sonia,” he went on eagerly, “that power is only vouchsafed to the man who dares to stoop and pick it up.

Because it begins to seem to me at such times that I am incapable of beginning a life in real life, because it has seemed to me that I have lost all touch, all instinct for the actual, the real; because at last I have cursed myself; because after my fantastic nights I have moments of returning sobriety, which are awful! Meanwhile, you hear the whirl and roar of the crowd in the vortex of life around you; you hear, you see, men living in reality; you see that life for them is not forbidden, that their life does not float away like a dream, like a vision; that their life is being eternally renewed, eternally youthful, and not one hour of it is the same as another; while fancy is so spiritless, monotonous to vulgarity and easily scared, the slave of shadows, of the idea, the slave of the first cloud that shrouds the sun... One feels that this inexhaustible fancy is weary at last and worn out with continual exercise, because one is growing into manhood, outgrowing ones old ideals: they are being shattered into fragments, into dust; if there is no other life one must build one up from the fragments. And meanwhile the soul longs and craves for something else! And in vain the dreamer rakes over his old dreams, as though seeking a spark among the embers, to fan them into flame, to warm his chilled heart by the rekindled fire, and to rouse up in it again all that was so sweet, that touched his heart, that set his blood boiling, drew tears from his eyes, and so luxuriously deceived him!

Fyodor Dostoyevsky

Now that I sit beside you and talk to you it is strange for me to think of the future, for in the future--there is loneliness again, again this musty, useless life; and what shall I have to dream of when I have been so happy in reality beside you! Oh, may you be blessed, dear girl, for not having repulsed me at first, for enabling me to say that for two evenings, at least, I have lived." "Oh, no, no!" cried Nastenka and tears glistened in her eyes. "No, it mustn't be so any more; we must not part like that! what are two evenings?" "Oh, Nastenka, Nastenka! Do you know how far you have reconciled me to myself? Do you know now that I shall not think so ill of myself, as I have at some moments? Do you know that, maybe, I shall leave off grieving over the crime and sin of my life? for such a life is a crime and a sin. And do not imagine that I have been exaggerating anything--for goodness' sake don't think that, Nastenka: for at times such misery comes over me, such misery.... Because it begins to seem to me at such times that I am incapable of beginning a life in real life, because it has seemed to me that I have lost all touch, all instinct for the actual, the real; because at last I have cursed myself; because after my fantastic nights I have moments of returning sobriety, which are awful! Meanwhile, you hear the whirl and roar of the crowd in the vortex of life around you; you hear, you see, men living in reality; you see that life for them is not forbidden, that their life does not float away like a dream, like a vision; that their life is being eternally renewed, eternally youthful, and not one hour of it is the same as another; while fancy is so spiritless, monotonous to vulgarity and easily scared, the slave of shadows, of the idea, the slave of the first cloud that shrouds the sun, and overcasts with depression the true Petersburg heart so devoted to the sun--and what is fancy in depression! One feels that this _inexhaustible_ fancy is weary at last and worn out with continual exercise, because one is growing into manhood, outgrowing one's old ideals: they are being shattered into fragments, into dust; if there is no other life one must build one up from the fragments. And meanwhile the soul longs and craves for something else! And in vain the dreamer rakes over his old dreams, as though seeking a spark among the embers, to fan them into flame, to warm his chilled heart by the rekindled fire, and to rouse up in it again all that was so sweet, that touched his heart, that set his blood boiling, drew tears from his eyes, and so luxuriously deceived him! Do you know, Nastenka, the point I have reached? Do you know that I am forced now to celebrate the anniversary of my own sensations, the anniversary of that which was once so sweet, which never existed in reality--for this anniversary is kept in memory of those same foolish, shadowy dreams--and to do this because those foolish dreams are no more, because I have nothing to earn them with; you know even dreams do not come for nothing! Do you know that I love now to recall and visit at certain dates the places where I was once happy in my own way? I love to build up my present in harmony with the irrevocable past, and I often wander like a shadow, aimless, sad and dejected, about the streets and crooked lanes of Petersburg. What memories they are! To remember, for instance, that here just a year ago, just at this time, at this hour, on this pavement, I wandered just as lonely, just as dejected as to-day.

The fear of appearances is the first symptom of impotence.

Fyodor Dostoyevsky

“Which all men shed,” he put in almost frantically, “which flows and has always flowed in streams, which is spilt like champagne, and for which men are crowned in the Capitol and are called afterwards benefactors of mankind. Look into it more carefully and understand it! I too wanted to do good to men and would have done hundreds, thousands of good deeds to make up for that one piece of stupidity, not stupidity even, simply clumsiness, for the idea was by no means so stupid as it seems now that it has failed.... (Everything seems stupid when it fails.) By that stupidity I only wanted to put myself into an independent position, to take the first step, to obtain means, and then everything would have been smoothed over by benefits immeasurable in comparison.... But I... I couldn’t carry out even the first step, because I am contemptible, that’s what’s the matter! And yet I won’t look at it as you do. If I had succeeded I should have been crowned with glory, but now I’m trapped.” “But that’s not so, not so! Brother, what are you saying?” “Ah, it’s not picturesque, not æsthetically attractive! I fail to understand why bombarding people by regular siege is more honourable. The fear of appearances is the first symptom of impotence. I’ve never, never recognised this more clearly than now, and I am further than ever from seeing that what I did was a crime. I’ve never, never been stronger and more convinced than now.” The colour had rushed into his pale exhausted face, but as he uttered his last explanation, he happened to meet Dounia’s eyes and he saw such anguish in them that he could not help being checked. He felt that he had, anyway, made these two poor women miserable, that he was, anyway, the cause... “Dounia darling, if I am guilty forgive me (though I cannot be forgiven if I am guilty). Good-bye! We won’t dispute. It’s time, high time to go. Don’t follow me, I beseech you, I have somewhere else to go.... But you go at once and sit with mother. I entreat you to! It’s my last request of you. Don’t leave her at all; I left her in a state of anxiety, that she is not fit to bear; she will die or go out of her mind. Be with her! Razumihin will be with you. I’ve been talking to him.... Don’t cry about me: I’ll try to be honest and manly all my life, even if I am a murderer.

But I always liked side-paths, little dark back-alleys behind the main road- there one finds adventures and surprises, and precious metal in the dirt.

Fyodor Dostoyevsky

Did you know that secret? The awful thing is that beauty is mysterious as well as terrible. God and the devil are fighting there and the battlefield is the heart of man. But a man always talks of his own ache. Listen, now to come to facts.” Chapter IV. The Confession Of A Passionate Heart—In Anecdote “I was leading a wild life then. Father said just now that I spent several thousand roubles in seducing young girls. That’s a swinish invention, and there was nothing of the sort. And if there was, I didn’t need money simply for _that_. With me money is an accessory, the overflow of my heart, the framework. To‐day she would be my lady, to‐morrow a wench out of the streets in her place. I entertained them both. I threw away money by the handful on music, rioting, and gypsies. Sometimes I gave it to the ladies, too, for they’ll take it greedily, that must be admitted, and be pleased and thankful for it. Ladies used to be fond of me: not all of them, but it happened, it happened. But I always liked side‐paths, little dark back‐alleys behind the main road—there one finds adventures and surprises, and precious metal in the dirt. I am speaking figuratively, brother. In the town I was in, there were no such back‐alleys in the literal sense, but morally there were. If you were like me, you’d know what that means. I loved vice, I loved the ignominy of vice. I loved cruelty; am I not a bug, am I not a noxious insect? In fact a Karamazov! Once we went, a whole lot of us, for a picnic, in seven sledges. It was dark, it was winter, and I began squeezing a girl’s hand, and forced her to kiss me. She was the daughter of an official, a sweet, gentle, submissive creature. She allowed me, she allowed me much in the dark. She thought, poor thing, that I should come next day to make her an offer (I was looked upon as a good match, too). But I didn’t say a word to her for five months. I used to see her in a corner at dances (we were always having dances), her eyes watching me. I saw how they glowed with fire—a fire of gentle indignation. This game only tickled that insect lust I cherished in my soul. Five months later she married an official and left the town, still angry, and still, perhaps, in love with me.

Men are made for happiness, and he who is completely happy has the right to say to himself, I am doing Gods will on earth.

Fyodor Dostoyevsky

He announced that he had come from the far north, from Obdorsk, from Saint Sylvester, and was a member of a poor monastery, consisting of only ten monks. The elder gave him his blessing and invited him to come to his cell whenever he liked. “How can you presume to do such deeds?” the monk asked suddenly, pointing solemnly and significantly at Lise. He was referring to her “healing.” “It’s too early, of course, to speak of that. Relief is not complete cure, and may proceed from different causes. But if there has been any healing, it is by no power but God’s will. It’s all from God. Visit me, Father,” he added to the monk. “It’s not often I can see visitors. I am ill, and I know that my days are numbered.” “Oh, no, no! God will not take you from us. You will live a long, long time yet,” cried the lady. “And in what way are you ill? You look so well, so gay and happy.” “I am extraordinarily better to‐day. But I know that it’s only for a moment. I understand my disease now thoroughly. If I seem so happy to you, you could never say anything that would please me so much. For men are made for happiness, and any one who is completely happy has a right to say to himself, ‘I am doing God’s will on earth.’ All the righteous, all the saints, all the holy martyrs were happy.” “Oh, how you speak! What bold and lofty words!” cried the lady. “You seem to pierce with your words. And yet—happiness, happiness—where is it? Who can say of himself that he is happy? Oh, since you have been so good as to let us see you once more to‐day, let me tell you what I could not utter last time, what I dared not say, all I am suffering and have been for so long! I am suffering! Forgive me! I am suffering!” And in a rush of fervent feeling she clasped her hands before him. “From what specially?” “I suffer ... from lack of faith.” “Lack of faith in God?” “Oh, no, no! I dare not even think of that. But the future life—it is such an enigma! And no one, no one can solve it. Listen! You are a healer, you are deeply versed in the human soul, and of course I dare not expect you to believe me entirely, but I assure you on my word of honor that I am not speaking lightly now. The thought of the life beyond the grave distracts me to anguish, to terror.

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