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“As a general rule, people, even the wicked, are much more naïve
and simple-hearted than we suppose. And we ourselves are, too.”
—Part I, Book I “THE HISTORY OF A CERTAIN FAMILY”,
Chapter I, “Fyodor Pavlovich Karamazov” [CG]
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“That was the picture! And Alyosha remembered his mother's face at that minute.
He used to say that it was frenzied but beautiful as he remembered.
But he rarely cared to speak of this memory to any one.”
—Part I, Book I “THE HISTORY OF A CERTAIN FAMILY”,
Chapter IV, “The Third Son, Alyosha” [CG]
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“That was the picture! And Alyosha remembered his mother's face at that minute.
He used to say that it was frenzied but beautiful, judging by what he could remember.
But he rarely cared to entrust this memory to any one.”
—Part I, Book I “THE HISTORY OF A CERTAIN FAMILY”,
Chapter IV, “The Third Son, Alyosha” [CG-REM]
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“He was very handsome, too, graceful, moderately tall, with hair of a dark brown,
with a regular, rather long, oval-shaped face, and wide-set dark gray, shining eyes;
he was very thoughtful, and apparently very serene. I shall be told, perhaps, that red cheeks
are not incompatible with fanaticism and mysticism; but I fancy that Alyosha was more of a
realist than any one. Oh! no doubt, in the monastery he fully believed in miracles, but, to
my thinking, miracles are never a stumbling-block to the realist. It is not miracles that
dispose realists to belief. The genuine realist, if he is an unbeliever, will always find
strength and ability to disbelieve in the miraculous, and if he is confronted with a miracle
as an irrefutable fact he would rather disbelieve his own senses than admit the fact.
Even if11 he admits it, he admits it as a fact of nature till then unrecognized by him.
Faith does not, in the realist, spring from the miracle but the miracle from faith. If the
realist once believes, then he is bound by his very realism to admit the miraculous also.”
—Part I, Book I “THE HISTORY OF A CERTAIN FAMILY”,
Chapter V, “Elders” [CG]
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He entered upon this path only because, at that time, it alone struck his imagination and
presented itself to him as offering an ideal means of escape for his soul from darkness to
light. Add to that that he was to some extent a youth of our last epoch—that is, honest in
nature, desiring the truth, seeking for it and believing in it, and seeking to
serve it at once with all the strength of his soul, seeking for immediate action, and ready
to sacrifice everything, life itself, for it. Though these young men unhappily fail to
understand that the sacrifice of life is, perhaps, the easiest of all sacrifices, and
that to sacrifice, for instance, five or six years of their seething youth to hard and
tedious study, if only to multiply tenfold their powers of serving the truth and the cause
they have set before them as their goal—such a sacrifice is utterly beyond the strength of
many of them. The path Alyosha chose was a path going in the opposite direction, but he
chose it with the same thirst for swift achievement. As soon as he reflected seriously he
was convinced of the existence of God and immortality, and at once he instinctively said to
himself: “I want to live for immortality, and I will accept no compromise.” In the same way,
if he had decided that God and immortality did not exist, he would at once have become an
atheist and a socialist (for socialism is not merely the labor question, it is before all
things the atheistic question, the question of the form taken by atheism today, the question
of the tower of Babel built without God, not to mount to heaven from earth but to set up
heaven on earth). Alyosha would have found it strange and impossible to go on living as before.
—Part I, Book I “THE HISTORY OF A CERTAIN FAMILY”,
Chapter V, “Elders” [CG-REM]
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Pyotr Miüsov: “‘Now, I know myself, I am annoyed, I shall lose my temper and begin to quarrel—and lower myself and my ideas,’ he reflected.” —Part I, Book II “AN UNFORTUNATE GATHERING”,
Chapter I, “They Arrive at the Monastery” [CG]
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Zossima: “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.” —Part I, Book II “AN UNFORTUNATE GATHERING”,
Chapter II, “The Old Buffoon” [CG]
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Zossima: “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.” —Part I, Book II “AN UNFORTUNATE GATHERING”,
Chapter II, “The Old Buffoon” [CG]
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“There is silent and long-suffering sorrow to be met with among the
peasantry. It withdraws into itself and is still. But there is a grief that
breaks out, and from that minute it bursts into tears and finds vent in
wailing. This is particularly common with women. But it is no lighter a
grief than the silent. Lamentations comfort only by lacerating the heart
still more. Such grief does not desire consolation. It feeds on the sense of
its hopelessness. Lamentations spring only from the constant craving to
reopen the wound.”
—Part I, Book II “AN UNFORTUNATE GATHERING”,
Chapter III, “Peasant Women Who Have Faith” [CG]
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Peasant Woman: “ ‘Yes. I am afraid. I am afraid to die.’ Zossima: ‘Fear nothing and never be afraid; and don't fret. If only your penitence fail not, God will forgive all. There is no sin, and there can be no sin on all the earth, which the Lord will not forgive to the truly repentant! Man cannot commit a sin so great as to exhaust the infinite love of God. Can there be a sin which could exceed the love of God? Think only of repentance, continual repentance, but dismiss fear altogether. Believe that God loves you as you cannot conceive; that He loves you with your sin, in your sin. It has been said of old that over one repentant sinner there is more joy in heaven than over ten righteous men. Go, and fear not.’” —Part I, Book II “AN UNFORTUNATE GATHERING”,
Chapter III, “Peasant Women Who Have Faith” [CG]
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Madame Hohlakov: “‘You see, I shut my eyes and ask myself if every one has faith, where did it come from? And then they do say that it all comes from terror at the menacing phenomena of nature, and that none of it's real. And I say to myself, ‘What if I've been believing all my life, and when I come to die there's nothing but the burdocks growing on my grave?’ as I read in some author. It's awful! How—how can I get back my faith? But I only believed when I was a little child, mechanically, without thinking of anything. How, how is one to prove it?’” —Part I, Book II “AN UNFORTUNATE GATHERING”,
Chapter IV, “A Lady of Little Faith” [CG]
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Pyotr Miüsov: “Here Ivan Fyodorovitch is smiling at us. He must have something interesting to say about that also. Ask him.”
Ivan Fyodorovich:“Nothing special, except one little remark,” Ivan replied at once. “European Liberals in general, and even our liberal dilettanti, often mix up the final results of socialism with those of Christianity. This wild notion is, of course, a characteristic feature. But it's not only Liberals and dilettanti who mix up socialism and Christianity, but, in many cases, it appears, the police—the foreign police, of course—do the same.” —Part I, Book II “AN UNFORTUNATE GATHERING”,
Chapter VI, “Why Is Such a Man Alive?” [CG]
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Pyotr Miüsov: “I ask your permission to drop this subject altogether,” Miüsov repeated. “I will tell you instead, gentlemen, another interesting and rather characteristic anecdote of Ivan Fyodorovitch himself. Only five days ago, in a gathering here, principally of ladies, he solemnly declared in argument that there was nothing in the whole world to make men love their neighbors. That there was no law of nature that man should love mankind, and that, if there had been any love on earth hitherto, it was not owing to a natural law, but simply because men have believed in immortality. Ivan Fyodorovitch added in parenthesis that the whole natural law lies in that faith, and that if you were to destroy in mankind the belief in immortality, not only love but every living force maintaining the life of the world would at once be dried up. Moreover, nothing then would be immoral, everything would be lawful, even cannibalism. That's not all. He ended by asserting that for every individual, like ourselves, who does not believe in God or immortality, the moral law of nature must immediately be changed into the exact contrary of the former religious law, and that egoism, even to crime, must become not only lawful but even recognized as the inevitable, the most rational, even honorable outcome of his position. From this paradox, gentlemen, you can judge of the rest of our eccentric and paradoxical friend Ivan Fyodorovitch's theories.”
Dmitri: “Excuse me, if I've heard aright, crime must not only be permitted but even recognized as the inevitable and the most rational outcome of his position for every infidel! Is that so or not?” Father Païssy.: “Quite so.” Dmitri: “I'll remember it.” Having uttered these words Dmitri ceased speaking as suddenly as he had begun. Every one looked at him with curiosity. Elder Zossima: “Is that really your conviction as to the consequences of the disappearance of the faith in immortality?” the elder asked Ivan suddenly. Ivan Fyodorovich: “Yes. That was my contention. There is no virtue if there is no immortality.” Zossima: “You are blessed in believing that, or else most unhappy.” Ivan Fyodorovich: “Why unhappy?” Ivan asked smiling. Zossima: “Because, in all probability you don't believe yourself in the immortality of your soul, nor in what you have written yourself in your article on Church jurisdiction.” Ivan Fyodorovich: “Perhaps you are right! ... But I wasn't altogether joking,” Ivan suddenly and strangely confessed, flushing quickly. Zossima: “You were not altogether joking. That's true. The question is still fretting your heart, and not answered.” —Part I, Book II “AN UNFORTUNATE GATHERING”,
Chapter VI, “Why Is Such a Man Alive?” [CG]
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With old liars who have been acting all their lives there are moments when they enter so completely into their part that they tremble or shed tears of emotion in earnest, although at that very moment, or a second later, they are able to whisper to themselves, “You know you are lying, you shameless old sinner! You're acting now, in spite of your ‘holy’ wrath.”
—Part I, Book II “AN UNFORTUNATE GATHERING”,
Chapter VI, “Why Is Such a Man Alive?” [CG]
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Pyotr Miüsov: “Reverend Father, kindly do me a favor. Convey my
deepest respect to the Father Superior, apologize for me, personally,
Miüsov, to his reverence, telling him that I deeply regret that owing
to unforeseen circumstances I am unable to have the honor of being
present at his table, greatly as I should desire to do so,”
Miüsov said irritably to the monk.
Fyodor Karamazov: “And that unforeseen circumstance, of course, is myself,” Fyodor Pavlovitch cut in immediately. “Do you hear, Father; this gentleman doesn't want to remain in my company or else he'd come at once.” —Part I, Book II “AN UNFORTUNATE GATHERING”,
Chapter VI, “Why Is Such a Man Alive?” [CG]
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Elder Zossima: “Go, my dear boy, go. Porfiry is enough for me. Make haste, you are needed there, go and wait at the Father Superior's table.”
Alyosha: “Let me stay here,” Alyosha entreated. Elder Zossima: “You are more needed there. There is no peace there. You will wait, and be of service. If evil spirits rise up, repeat a prayer. And remember, my son”—the elder liked to call him that—“this is not the place for you in the future. When it is God's will to call me, leave the monastery. Go away for good.” Alyosha started. Elder Zossima: “What is it? This is not your place for the time. I bless you for great service in the world. Yours will be a long pilgrimage. And you will have to take a wife, too. You will have to bear all before you come back. There will be much to do. But I don't doubt of you, and so I send you forth. Christ is with you. Do not abandon Him and He will not abandon you. You will see great sorrow, and in that sorrow you will be happy. This is my last message to you: in sorrow seek happiness.” —Part I, Book II “AN UNFORTUNATE GATHERING”,
Chapter VII, “A Seminarian Bent On A Career” [CG]
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Bill Moore: The elder is advising Alyosha to leave the monastery upon his death. This seems quite reasonable, given how much his family needs him. |
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Alyosha: “he [Ivan] has a stormy spirit. His mind is in bondage. He is haunted by a great, unsolved doubt. He is one of those who don't want millions, but an answer to their questions.” —Part I, Book II “AN UNFORTUNATE GATHERING”,
Chapter VII, “A Seminarian Bent On A Career” [CG]
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Bill Moore: Alyosha speaks about his brother Ivan to Misha Rakatin. |
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Rakitin: “Humanity will find in itself the power to live for virtue even without believing in immortality. It will find it in love for freedom, for equality, for fraternity.” —Part I, Book II “AN UNFORTUNATE GATHERING”,
Chapter VII, “A Seminarian Bent On A Career” [CG]
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Bill Moore: Misha Rakitin parrots the slogan of the French revolution, "Liberty, Equality, Fraternity." The revolutions in France are something that Pyotr Miüsov also recalls with fondness. |
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As he uttered the last word of his tirade, Miüsov completely
recovered his self-complacency, and all traces of his
former irritation disappeared. He fully and sincerely
loved humanity again.
—Part I, Book II “AN UNFORTUNATE GATHERING”,
Chapter VIII, “The Scandalous Scene” [CG]
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Fyodor Karamazov: “ I don't like falsehood, Fathers,
I want the truth. But the truth is not to be found in eating gudgeon
and that I proclaim aloud! Father monks, why do you fast? Why do you
expect reward in heaven for that? Why, for reward like that
I will come and fast too! No,
saintly monk, you try being virtuous in the world, do good to
society, without shutting yourself up in a monastery at other
people's expense, and without expecting a reward up aloft for
it—you'll find that a bit harder. I can talk sense, too, Father
Superior.”
—Part I, Book II “AN UNFORTUNATE GATHERING”,
Chapter VIII, “The Scandalous Scene” [CG]
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The Father of the three boys, Fyodor Karamazov, is worked up into a frenzy at the Father Superior after making false accusations against those at the local monastery. He starts pulling out contrived grievances, adding to the theatrics of the outrageous scene he has concocted. |
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Captain Snegiryov (Ilusha's father speaking to Alexey): “An ordinary boy, a weak son,
would have submitted, have felt ashamed of his father, sir, but he
stood up for his father against them all. For his father and for
truth and justice. For what he suffered when he kissed your brother's
hand and cried to him ‘Forgive father, forgive him,’ — that only God
knows — and I, his father. For our children — not your children,
but ours — the children of the poor gentlemen looked down upon by
every one — know what justice means, sir, even at nine years old. How
should the rich know? They don't explore such depths once in their lives.”
—Part II. Book IV “LACERATIONS”,
Chapter VII, “And In The Open Air” [CG]
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I was especially moved by this quote because justice is exactly the sort of thing one fails to appreciate until he is in great need of it. Captain Snegiryov is in such need. |
| Abbreviations | |
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| [CG] | Constance Garnett Translation, 1912 |
| [CG-REM] | Constance Garnett Translation, 1912, edited by Ralph E. Matlaw for the Norton Critical Edition 1976. |