The Brothers Karamazov: Bicentennial Edition

by Fyodor Dostoevsky

There will be people near me, and to be a human being among human beings, and remain one forever, no matter what misfortunes befall, not to become depressed, and not to falter—this is what life is, herein lies its task.

Does it really make any difference—with a ceiling or without a ceiling? But that’s what the damned question is all about! Because if there’s no ceiling, then there are no hooks. And if there are no hooks, the whole thing falls apart, which, again, is unlikely, because then who will drag me down with hooks, because if they don’t drag me down, what then, and where is there any justice in the world? Il faudrait les inventer,3 those hooks, just for me, for me alone, because you have no idea, Alyosha, what a stinker I am … !”

Oh, how well he understood that for the humble soul of the simple Russian, worn out by toil and grief, and, above all, by everlasting injustice and everlasting sin, his own and the world’s, there is no stronger need and consolation than to find some holy thing or person, to fall down before him and venerate him:

when I walk into a room, that I’m lower than anyone else, and that everyone takes me for a buffoon, so ‘Why not, indeed, play the buffoon, I’m not afraid of your opinions, because you’re all, to a man, lower than me!’ That’s why I’m a buffoon, I’m a buffoon out of shame, great elder, out of shame. I act up just because I’m insecure.

Above all, do not lie to yourself. A man who lies to himself and listens to his own lie comes to a point where he does not discern any truth either in himself or anywhere around him, and thus falls into disrespect towards himself and others. Not respecting anyone, he ceases to love, and having no love, he gives himself up to passions and coarse pleasures, in order to occupy and amuse himself, and in his vices reaches complete bestiality, and it all comes from lying continually to others and to himself.

It sometimes feels very good to take offense, doesn’t it? And surely he knows that no one has offended him, and that he himself has invented the offense and told lies just for the beauty of it, that he has exaggerated for the sake of effect, that he has picked on a word and made a mountain out of a pea—he knows all of that, and still he is the first to take offense, he likes feeling offended, it gives him great pleasure, and thus he reaches the point of real hostility

‘Foolish woman,’ he’d say, ‘why do you cry so? Our little son is surely with the Lord God now, singing with the angels.’ He’d say it to me, and he’d be crying himself, I could see, he’d be crying just like me. ‘I know, Nikitushka, ’ I’d say, ‘where else can he be if not with the Lord God, only he isn’t here, with us, Nikitushka, he isn’t sitting here with us like before!’ If only I could just have one more look at him, if I could see him one more time, I wouldn’t even go up to him, I wouldn’t speak, I’d hide in a corner, only to see him for one little minute, to hear him the way he used to play in the backyard and come in and shout in his little voice: ‘Mama, where are you?’ Only to hear how he walks across the room, just once, just one time, pat-pat-pat with his little feet, so quick, so quick, the way I remember he used to run up to me, shouting and laughing, if only I could hear his little feet pattering and know it was him!

And yet happiness, happiness—where is it? Who can call himself happy?

“That’s the main question, that’s my most tormenting question of all. I close my eyes and ask myself: could you stand it for long on such a path? And if the sick man whose sores you are cleansing does not respond immediately with gratitude but, on the contrary, begins tormenting you with his whims, not appreciating and not noticing your philanthropic ministry, if he begins to shout at you, to make rude demands, even to complain to some sort of superiors (as often happens with people who are in pain)—what then? Will you go on loving, or not? And, imagine, the answer already came to me with a shudder: if there’s anything that would immediately cool my ‘active’ love for mankind, that one thing is ingratitude. In short, I work for pay and demand my pay at once, that is, praise and a return of love for my love. Otherwise I’m unable to love anyone!”

‘I love mankind,’ he said, ‘but I am amazed at myself: the more I love mankind in general, the less I love people in particular, that is, individually, as separate persons. In my dreams,‘he said, ‘I often went so far as to think passionately of serving mankind, and, it may be, would really have gone to the cross for people if it were somehow suddenly necessary, and yet I am incapable of living in the same room with anyone even for two days, this I know from experience. As soon as someone is there, close to me, his personality oppresses my self-esteem and restricts my freedom. In twenty-four hours I can begin to hate even the best of men: one because he takes too long eating his dinner, another because he has a cold and keeps blowing his nose. I become the enemy of people the moment they touch me,’ he said.

Above all, avoid lies, all lies, especially the lie to yourself. Keep watch on your own lie and examine it every hour, every minute.

for active love is a harsh and fearful thing compared with love in dreams. Love in dreams thirsts for immediate action, quickly performed, and with everyone watching. Indeed, it will go as far as the giving even of one’s life, provided it does not take long but is soon over, as on stage, and everyone is looking on and praising. Whereas active love is labor and perseverance, and for some people, perhaps, a whole science.

For the time being you, too, are toying, out of despair, with your magazine articles and drawing-room discussions, without believing in your own dialectics and smirking at them with your heart aching inside you … The question is not resolved in you, and there lies your great grief, for it urgently demands resolution …”

The aim of my career, according to your kind brother’s interpretation, will be not to allow that tinge of socialism to prevent me from laying aside the subscription money in my bank account and investing it occasionally under the guidance of some little Yid, until I’ve built myself a big town house in Petersburg, to which I can transfer my editorial office, while renting out the rest of the floors to tenants.

“She loves her own virtue, not me,” the words suddenly escaped, inadvertently and almost maliciously, from Dmitri Fyodorovich.

Because if there’s a God, if he exists, well, then of course I’m guilty and I’ll answer for it, but if there’s no God at all, then what do those fathers of yours deserve? It’s not enough just to cut off their heads—because they hold up progress.

And judge for yourself, sir, you were just so good as to visit my castle—what did you see, sir? Three ladies sitting there, sir, one crippled and feebleminded, another crippled and hunchbacked, the third not a cripple, but too smart, sir, a student, longing to go back to Petersburg and search for the rights of the Russian woman, there on the banks of the Neva. Not to mention Ilyusha, sir, he’s only nine years old, alone in the world, for if I were to die, what would become of those depths, that’s all I ask, sir. And so, if I challenge him to a duel, what if he kills me on the spot—well, what then? Then what will happen to them all, sir? Still worse, if he doesn’t kill me but just cripples me: work would be impossible, but there would still be a mouth to feed, and who will feed my mouth then, who will feed them all, sir?

Because what he suffered then, as he kissed your brother’s hand and cried to him: ‘Forgive my papa, forgive my papa’—that only God alone knows, and I, sir. And that is how our children—I mean, not yours but ours, sir, the children of the despised but noble poor—learn the truth on earth when they’re just nine years old, sir. The rich ones—what do they know? In their whole lives they never sound such depths, and my Ilyushka, at that very moment in the square, sir, when he kissed his hand, at that very moment he went through the whole truth, sir. This truth, sir, entered into him and crushed him forever,”

“As far as verse goes, miss, essentially it’s nonsense. Consider for yourself: who on earth talks in rhymes? And if we all started talking in rhymes, even by order of the authorities, how much would get said, miss? Verse is no good, Maria Kondratievna.”

If I did not believe in life, if I were to lose faith in the woman I love, if I were to lose faith in the order of things, even if I were to become convinced, on the contrary, that everything is a disorderly, damned, and perhaps devilish chaos, if I were struck even by all the horrors of human disillusionment—still I would want to live, and as long as I have bent to this cup, I will not tear myself from it until I’ve drunk it all!

But until my thirtieth year, I know this for certain, my youth will overcome everything—all disillusionment, all aversion to life. I’ve asked myself many times: is there such despair in the world as could overcome this wild and perhaps indecent thirst for life in me, and have decided that apparently there is not—that is, once again, until my thirtieth year, after which I myself shall want no more, so it seems to me.

Of course I know that I will only be going to a graveyard, but to the most, the most precious graveyard, that’s the thing! The precious dead lie there, each stone over them speaks of such ardent past life, of such passionate faith in their deeds, their truth, their struggle, and their science, that I—this I know beforehand—will fall to the ground and kiss those stones and weep over them—being wholeheartedly convinced, at the same time, that it has all long been a graveyard and nothing more.

But this, however, needs to be noted: if God exists and if he indeed created the earth, then, as we know perfectly well, he created it in accordance with Euclidean geometry, and he created human reason with a conception of only three dimensions of space. At the same time there were and are even now geometers and philosophers, even some of the most outstanding among them, who doubt that the whole universe, or, even more broadly, the whole of being, was created purely in accordance with Euclidean geometry; they even dare to dream that two parallel lines, which according to Euclid cannot possibly meet on earth, may perhaps meet somewhere in infinity.

With one reservation: I have a childlike conviction that the sufferings will be healed and smoothed over, that the whole offensive comedy of human contradictions will disappear like a pitiful mirage, a vile concoction of man’s Euclidean mind, feeble and puny as an atom, and that ultimately, at the world’s finale, in the moment of eternal harmony, there will occur and be revealed something so precious that it will suffice for all hearts, to allay all indignation, to redeem all human villainy, all bloodshed; it will suffice not only to make forgiveness possible, but also to justify everything that has happened with men—let this, let all of this come true and be revealed, but I do not accept it and do not want to accept it! Let the parallel lines even meet before my own eyes: I shall look and say, yes, they meet, and still I will not accept it.

“I never could understand how it’s ‘possible to love one’s neighbors. In my opinion, it is precisely one’s neighbors that one cannot possibly love.

If they, too, suffer terribly on earth, it is, of course, for their fathers; they are punished for their fathers who ate the apple—but that is reasoning from another world; for the human heart here on earth it is incomprehensible. It is impossible that a blameless one should suffer for another, and such a blameless one!

Indeed, people speak sometimes about the ‘animal’ cruelty of man, but that is terribly unjust and offensive to animals, no animal could ever be so cruel as a man, so artfully, so artistically cruel. A tiger simply gnaws and tears, that is all he can do. It would never occur to him to nail people by their ears overnight, even if he were able to do it.

“I think that if the devil does not exist, and man has therefore created him, he has created him in his own image and likeness.”

Can you understand that a small creature, who cannot even comprehend what is being done to her, in a vile place, in the dark and the cold, beats herself on her strained little chest with her tiny fist and weeps with her anguished, gentle, meek tears for ‘dear God’ to protect her—can you understand such nonsense, my friend and my brother, my godly and humble novice, can you understand why this nonsense is needed and created? Without it, they say, man could not even have lived on earth, for he would not have known good and evil. Who wants to know this damned good and evil at such a price? The whole world of knowledge is not worth the tears of that little child to ‘dear God.’ I’m not talking about the suffering of grown-ups, they ate the apple and to hell with them, let the devil take them all, but these little ones!

“That’s just it, that ‘but … . ,’”Ivan was shouting.”I tell you, novice, that absurdities are all too necessary on earth. The world stands on absurdities, and without them perhaps nothing at all would happen.

So people themselves are to blame: they were given paradise, they wanted freedom, and stole fire from heaven,10 knowing that they would become unhappy—so why pity them? Oh, with my pathetic, earthly, Euclidean mind, I know only that there is suffering, that none are to blame, that all things follow simply and directly one from another, that everything flows and finds its level—but that is all just Euclidean gibberish, of course I know that, and of course I cannot consent to live by it!

Listen: if everyone must suffer, in order to buy eternal harmony with their suffering, pray tell me what have children got to do with it? It’s quite incomprehensible why they should have to suffer, and why they should buy harmony with their suffering. Why do they get thrown on the pile, to manure someone’s future harmony with themselves? I understand solidarity in sin among men; solidarity in retribution I also understand; but what solidarity in sin do little children have? And if it is really true that they, too, are in solidarity with their fathers in all the fathers’ evildoings, that truth certainly is not of this world and is incomprehensible to me.

You see, Alyosha, it may well be that if I live until that moment, or rise again in order to see it, I myself will perhaps cry out with all the rest, looking at the mother embracing her child’s tormentor: ‘Just art thou, O Lord!’ but I do not want to cry out with them.

And if the suffering of children goes to make up the sum of suffering needed to buy truth, then I assert beforehand that the whole of truth is not worth such a price.

I don’t want harmony, for love of mankind I don’t want it. I want to remain with unrequited suffering. I’d rather remain with my unrequited suffering and my unquenched indignation, even if I am wrong. Besides, they have put too high a price on harmony; we can’t afford to pay so much for admission. And therefore I hasten to return my ticket.13 And it is my duty, if only as an honest man, to return it as far ahead of time as possible. Which is what I am doing. It’s not that I don’t accept God, Alyosha, I just most respectfully return him the ticket.”

for nothing has ever been more insufferable for man and for human society than freedom!

In place of your temple a new edifice will be raised, the terrible Tower of Babel will be raised again,22 and though, like the former one, this one will not be completed either, still you could have avoided this new tower and shortened people’s suffering by a thousand years—for it is to us they will come after suffering for a thousand years with their tower! They will seek us out again, underground, in catacombs, hiding (for again we shall be persecuted and tortured), they will find us and cry out: “Feed us, for those who promised us fire from heaven did not give it.” And then we shall finish building their tower, for only he who feeds them will finish it, and only we shall feed them, in your name, for we shall lie that it is in your name.

They will finally understand that freedom and earthly bread in plenty for everyone are inconceivable together, for never, never will they be able to share among themselves.

And so it will be until the end of the world, even when all gods have disappeared from the earth: they will still fall down before idols.

Did you forget that peace and even death are dearer to man than free choice in the knowledge of good and evil? There is nothing more seductive for man than the freedom of his conscience, but there is nothing more tormenting either.

Respecting him less, you would have demanded less of him, and that would be closer to love, for his burden would be lighter.

Have we not, indeed, loved mankind, in so humbly recognizing their impotence, in so lovingly alleviating their burden and allowing their feeble nature even to sin, with our permission?

“And the sticky little leaves, and the precious graves, and the blue sky, and the woman you love! How will you live, what will you love them with?” Alyosha exclaimed ruefully. “Is it possible, with such hell in your heart and in your head? No, you’re precisely going in order to join them … and if not, you’ll kill yourself, you won’t endure it!” “There is a force that will endure everything,” said Ivan, this time with a cold smirk. “What force?” “The Karamazov force … the force of the Karamazov baseness.”

For each blade of grass, each little bug, ant, golden bee, knows its way amazingly; being without reason, they witness to the divine mystery, they ceaselessly enact it.

“look at the divine gifts around us: the clear sky, the fresh air, the tender grass, the birds, nature is beautiful and sinless, and we, we alone, are godless and foolish, and do not understand that life is paradise, for we need only wish to understand, and it will come at once in all its beauty, and we shall embrace each other and weep …”

Taking freedom to mean the increase and prompt satisfaction of needs, they distort their own nature, for they generate many meaningless and foolish desires, habits, and the most absurd fancies in themselves. They live only for mutual envy, for pleasure-seeking and self-display. To have dinners, horses, carriages, rank, and slaves to serve them is now considered such a necessity that for the sake of it, to satisfy it, they will sacrifice life, honor, the love of mankind, and will even kill themselves if they are unable to satisfy it.

Which of the two is more capable of upholding and serving a great idea—the isolated rich man or one who is liberated from the tyranny of things and habits?

For every hour and every moment thousands of people leave their life on this earth, and their souls come before the Lord—and so many of them part with the earth in isolation, unknown to anyone, in sadness and sorrow that no one will mourn for them, or even know whether they had lived or not.

Brothers, love is a teacher, but one must know how to acquire it, for it is difficult to acquire, it is dearly bought, by long work over a long time, for one ought to love not for a chance moment but for all time. Anyone, even a wicked man, can love by chance.

Well, one should forgive pathetic phrases, one must. Pathetic phrases ease the soul, without them men’s grief would be too heavy.