The Idiot

by Fyodor Dostoevsky

Rogojin, too, seemed to have taken up the conversation with unusual alacrity it appeared that he was still in a considerable state of excitement, if not absolutely feverish, and was in real need of someone to talk to for the mere sake of talking, as safety-valve to his agitation.

It is true that her nature sometimes rebelled against these dictates of reason, and that she grew yearly more capricious and impatient; but having a respectful and well-disciplined husband under her thumb at all times, she found it possible, as a rule, to empty any little accumulations of spleen upon his head, and therefore the harmony of the family was kept duly balanced, and things went as smoothly as family matters can.

Trying to figure out what the phrase “to empty any little accumulations of spleen upon his head” means.

A fool with a heart and no brains is just as unhappy as a fool with brains and no heart. I am one and you are the other, and therefore both of us suffer, both of us are unhappy."

His rage so blinded him that he had not even been able to detect that this "idiot," whom he was abusing to such an extent, was very far from being slow of comprehension, and had a way of taking in an impression, and afterwards giving it out again, which was very un-idiotic indeed. But something a little unforeseen now occurred.

Well, I took a first-class ticket, sat down, and began to smoke, or rather continued to smoke, for I had lighted up before. I was alone in the carriage. Smoking is not allowed, but is not prohibited either; it is half allowed—so to speak, winked at.

He had calculated upon her eventual love, and tried to tempt her with a lavish outlay upon comforts and luxuries, knowing too well how easily the heart accustoms itself to comforts, and how difficult it is to tear one's self away from luxuries which have become habitual and, little by little, indispensable.

"This, gentlemen, is a hundred thousand roubles," said Nastasia Philipovna, addressing the company in general, "here, in this dirty parcel.

To me there is deeper meaning in her words. She is not only talking about the literal 100k roubles in a dirty parcel, but also about how a person can be good or special despite their appearances or social status. She is either talking about Prince Myshkin or herself, but the text refers to her self-loathing a lot so probably Myshkin.

The essence of religious feeling has nothing to do with reason, or atheism, or crime, or acts of any kind—it has nothing to do with these things—and never had. There is something besides all this, something which the arguments of the atheists can never touch. But the principal thing, and the conclusion of my argument, is that this is most clearly seen in the heart of a Russian.

For that matter he joked about everything, and his friends never knew what to believe, especially if he did not wish them to understand him.

"No, gentlemen, our scions of the nobility do not reason thus. The lawyer, who had taken up the matter purely out of friendship to the young man, and almost against his will, invoked every consideration of justice, delicacy, honour, and even plain figures; in vain, the ex-patient of the Swiss lunatic asylum was inflexible.

The only human being who is recognized as perfect, when nature showed him to mankind, was given the mission to say things which have caused the shedding of so much blood that it would have drowned mankind if it had all been shed at once!

"I am assuredly noble-minded, and chivalrous to a degree!" said Keller, much softened. "But, do you know, this nobility of mind exists in a dream, if one may put it so? It never appears in practice or deed. Now, why is that? I can never understand."

If any Russian shall have done or said anything really and absolutely original, he is to be called national from that moment, though he may not be able to talk the Russian language; still he is a national Russian. I consider that an axiom. But we were not speaking of literature; we began by discussing the socialists. Very well then, I insist that there does not exist one single Russian socialist. There does not, and there has never existed such a one, because all socialists are derived from the two classes—the landed proprietors, and the seminarists.

"In the first place, what is liberalism, speaking generally, but an attack (whether mistaken or reasonable, is quite another question) upon the existing order of things? Is this so? Yes. Very well. Then my 'fact' consists in this, that Russian liberalism is not an attack upon the existing order of things, but an attack upon the very essence of things themselves—indeed, on the things themselves; not an attack on the Russian order of things, but on Russia itself. My Russian liberal goes so far as to reject Russia; that is, he hates and strikes his own mother. Every misfortune and mishap of the mother-country fills him with mirth, and even with ecstasy. He hates the national customs, Russian history, and everything. If he has a justification, it is that he does not know what he is doing, and believes that his hatred of Russia is the grandest and most profitable kind of liberalism. (You will often find a liberal who is applauded and esteemed by his fellows, but who is in reality the dreariest, blindest, dullest of conservatives, and is not aware of the fact.) This hatred for Russia has been mistaken by some of our 'Russian liberals' for sincere love of their country, and they boast that they see better than their neighbours what real love of one's country should consist in. But of late they have grown, more candid and are ashamed of the expression 'love of country,' and have annihilated the very spirit of the words as something injurious and petty and undignified. This is the ...

"I only wished to say that this 'distortion,' as Evgenie Pavlovitch expressed it, is met with very often, and is far more the general rule than the exception, unfortunately for Russia. So much so, that if this distortion were not the general rule, perhaps these dreadful crimes would be less frequent." "Dreadful crimes? But I can assure you that crimes just as dreadful, and probably more horrible, have occurred before our times, and at all times, and not only here in Russia, but everywhere else as well. And in my opinion it is not at all likely that such murders will cease to occur for a very long time to come. The only difference is that in former times there was less publicity, while now everyone talks and writes freely about such things—which fact gives the impression that such crimes have only now sprung into existence. That is where your mistake lies—an extremely natural mistake, I assure you, my dear fellow!" said Prince S. "I know that there were just as many, and just as terrible, crimes before our times. Not long since I visited a convict prison and made acquaintance with some of the criminals. There were some even more dreadful criminals than this one we have been speaking of—men who have murdered a dozen of their fellow-creatures, and feel no remorse whatever. But what I especially noticed was this, that the very most hopeless and remorseless murderer—however hardened a criminal he may be—still knows that he is a criminal; that is, he is conscious that he has act...

"Not the railways, oh dear, no!" replied Lebedeff, with a mixture of violent anger and extreme enjoyment. "Considered alone, the railways will not pollute the springs of life, but as a whole they are accursed. The whole tendency of our latest centuries, in its scientific and materialistic aspect, is most probably accursed."

"You will reach that with nothing to help you but credit? Without recourse to any moral principle, having for your foundation only individual selfishness, and the satisfaction of material desires? Universal peace, and the happiness of mankind as a whole, being the result! Is it really so that I may understand you, sir?"

"To the twelfth century, and those immediately preceding and following it. We are told by historians that widespread famines occurred in those days every two or three years, and such was the condition of things that men actually had recourse to cannibalism, in secret, of course. One of these cannibals, who had reached a good age, declared of his own free will that during the course of his long and miserable life he had personally killed and eaten, in the most profound secrecy, sixty monks, not to mention several children; the number of the latter he thought was about six, an insignificant total when compared with the enormous mass of ecclesiastics consumed by him. As to adults, laymen that is to say, he had never touched them."

I could not understand, among other things, how all these people—with so much life in and before them—do not become rich—and I don't understand it now. I remember being told of a poor wretch I once knew, who had died of hunger. I was almost beside myself with rage! I believe if I could have resuscitated him I would have done so for the sole purpose of murdering him!

"Let me add to this that in every idea emanating from genius, or even in every serious human idea—born in the human brain—there always remains something—some sediment—which cannot be expressed to others, though one wrote volumes and lectured upon it for five-and-thirty years. There is always a something, a remnant, which will never come out from your brain, but will remain there with you, and you alone, for ever and ever, and you will die, perhaps, without having imparted what may be the very essence of your idea to a single living soul.

"It appeared to me, at the first glance, that both the man and the woman were respectable people, but brought to that pitch of poverty where untidiness seems to get the better of every effort to cope with it, till at last they take a sort of bitter satisfaction in it.

Nature appears to one, looking at this picture, as some huge, implacable, dumb monster; or still better—a stranger simile—some enormous mechanical engine of modern days which has seized and crushed and swallowed up a great and invaluable Being, a Being worth nature and all her laws, worth the whole earth, which was perhaps created merely for the sake of the advent of that Being.

Admit that without such perpetual devouring of one another the world cannot continue to exist, or could never have been organized—I am ever ready to confess that I cannot understand why this is so—but I'll tell you what I do know, for certain. If I have once been given to understand and realize that I am—what does it matter to me that the world is organized on a system full of errors and that otherwise it cannot be organized at all? Who will or can judge me after this? Say what you like—the thing is impossible and unjust!

"The fact of the matter is that all this does exist, but that we know absolutely nothing about the future life and its laws!

You smile at the extravagance of your dream, and yet you feel that this tissue of absurdity contained some real idea, something that belongs to your true life,—something that exists, and has always existed, in your heart. You search your dream for some prophecy that you were expecting. It has left a deep impression upon you, joyful or cruel, but what it means, or what has been predicted to you in it, you can neither understand nor remember.

I often ask myself—is it possible to love everybody? Indeed it is not; it is not in nature. Abstract love of humanity is nearly always love of self.

There is nothing so annoying as to be fairly rich, of a fairly good family, pleasing presence, average education, to be "not stupid," kind-hearted, and yet to have no talent at all, no originality, not a single idea of one's own—to be, in fact, "just like everyone else."

Many of our young women have thought fit to cut their hair short, put on blue spectacles, and call themselves Nihilists. By doing this they have been able to persuade themselves, without further trouble, that they have acquired new convictions of their own.

For the "clever commonplace" person, though he may possibly imagine himself a man of genius and originality, none the less has within his heart the deathless worm of suspicion and doubt; and this doubt sometimes brings a clever man to despair. (As a rule, however, nothing tragic happens;—his liver becomes a little damaged in the course of time, nothing more serious.

had arrived in a quarrelsome mood, pitching into everyone he came across, and talking about all sorts and kinds of subjects in the most unexpected manner, so that it was impossible to discover what it was that was really putting him out.

We must never forget that human motives are generally far more complicated than we are apt to suppose, and that we can very rarely accurately describe the motives of another.

The first qualification for understanding another is Heart."

He began complaining about everything, disconnectedly and endlessly, as was his wont.

though I often think over the men of those times, I cannot for the life of me imagine them to be like ourselves. It really appears to me that they were of another race altogether than ourselves of today. At that time people seemed to stick so to one idea; now, they are more nervous, more sensitive, more enlightened—people of two or three ideas at once—as it were. The man of today is a broader man, so to speak—and I declare I believe that is what prevents him from being so self-contained and independent a being as his brother of those earlier days.

In my opinion the Roman Catholic religion is not a faith at all, but simply a continuation of the Roman Empire, and everything is subordinated to this idea—beginning with faith. The Pope has seized territories and an earthly throne, and has held them with the sword. And so the thing has gone on, only that to the sword they have added lying, intrigue, deceit, fanaticism, superstition, swindling;—they have played fast and loose with the most sacred and sincere feelings of men;—they have exchanged everything—everything for money, for base earthly power!

am always afraid of spoiling a great Thought or Idea by my absurd manner. I have no eloquence, I know. I always make the wrong gestures—inappropriate gestures—and therefore I degrade the Thought, and raise a laugh instead of doing my subject justice. I have no sense of proportion either, and that is the chief thing. I know it would be much better if I were always to sit still and say nothing. When I do so, I appear to be quite a sensible sort of a person, and what's more, I think about things.