The Idiot

by Fyodor Dostoevsky

"One point in your favour is that you seem to have a child-like mind, and extreme truthfulness," said the prince at last. "Do you know that that atones for much?" "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."

then I wished to develop my soul in this frank and heartfelt confession to you. This was my thought as I was sobbing myself to sleep at dawn. Just as I was losing consciousness, tears in my soul, tears on my face (I remember how I lay there sobbing), an idea from hell struck me. 'Why not, after confessing, borrow money from him?'

"You have confused your motives and ideas, as I need scarcely say too often happens to myself. I can assure you, Keller, I reproach myself bitterly for it sometimes. When you were talking just now I seemed to be listening to something about myself. At times I have imagined that all men were the same," he continued earnestly, for he appeared to be much interested in the conversation, "and that consoled me in a certain degree, for a double motive is a thing most difficult to fight against.

"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?

"There is not one of them all who is worthy of these words of yours," continued Aglaya. "Not one of them is worth your little finger, not one of them has heart or head to compare with yours! You are more honest than all, and better, nobler, kinder, wiser than all.

The sight of the portrait face alone had filled his heart full of the agony of real sympathy; and this feeling of sympathy, nay, of actual suffering, for her, had never left his heart since that hour, and was still in full force. Oh yes, and more powerful than ever!

"N-no!—I don't think so. A coward is a man who is afraid and runs away; the man who is frightened but does not run away, is not quite a coward," said the prince with a smile, after a moment's thought.

He pulled the note out and kissed it; then paused and reflected. "How strange it all is! how strange!" he muttered, melancholy enough now. In moments of great joy, he invariably felt a sensation of melancholy come over him—he could not tell why.

All this would have been perfectly sincere on his part. He had never for a moment entertained the idea of the possibility of this girl loving him, or even of such a thing as himself falling in love with her. The possibility of being loved himself, "a man like me," as he put it, he ranked among ridiculous suppositions.

Everyone is waiting for you, sighing for the light of your luminous intelligence..."

have come to beg your friendship, my dear prince. You are an unusual sort of a person; you don't lie at every step, as some men do; in fact, you don't lie at all,

Lebedeff was in his usual evening condition, and had just ended a long and scientific argument, which had left him excited and irritable. On such occasions he was apt to evince a supreme contempt for his opponents.

I challenge you all; you atheists, for instance! How are you going to save the world? How find a straight road of progress, you men of science, of industry, of cooperation, of trades unions, and all the rest? How are you going to save it, I say? By what? By credit? What is credit? To what will credit lead you?"

The question at this moment is whether we have not weakened 'the springs of life' by the extension..." "Of railways?" put in Colia eagerly. "Not railways, properly speaking, presumptuous youth, but the general tendency of which railways may be considered as the outward expression and symbol. We hurry and push and hustle, for the good of humanity! 'The world is becoming too noisy, too commercial!' groans some solitary thinker. 'Undoubtedly it is, but the noise of waggons bearing bread to starving humanity is of more value than tranquillity of soul,' replies another triumphantly, and passes on with an air of pride. As for me, I don't believe in these waggons bringing bread to humanity. For, founded on no moral principle, these may well, even in the act of carrying bread to humanity, coldly exclude a considerable portion of humanity from enjoying it; that has been seen more than once. "What, these waggons may coldly exclude?" repeated someone. "That has been seen already," continued Lebedeff, not deigning to notice the interruption. "Malthus was a friend of humanity, but, with ill-founded moral principles, the friend of humanity is the devourer of humanity, without mentioning his pride; for, touch the vanity of one of these numberless philanthropists, and to avenge his self-esteem, he will be ready at once to set fire to the whole globe; and to tell the truth, we are all more or less like that. I, perhaps, might be the first to set a light to the fuel, and then run away. But,...

Is it true, prince, that you once declared that 'beauty would save the world'? Great Heaven! The prince says that beauty saves the world!

that blind, deaf fate, which, with no apparent reason, seemed to have decided to crush me like a fly; but why did I not stop at resentment? Why did I begin to live, knowing that it was not worthwhile to begin? Why did I attempt to do what I knew to be an impossibility?

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 could not bear to see all those preoccupied, anxious-looking creatures continuously surging along the streets past me! Why are they always anxious? What is the meaning of their eternal care and worry? It is their wickedness, their perpetual detestable malice—that's what it is—they are all full of malice, malice! "Whose fault is it that they are all miserable, that they don't know how to live, though they have fifty or sixty years of life before them? Why did that fool allow himself to die of hunger with sixty years of unlived life before him?

Oh! I have no pity and no patience for these fools of people. Why can't they be Rothschilds? Whose fault is it that a man has not got millions of money like Rothschild? If he has life, all this must be in his power! Whose fault is it that he does not know how to live his life?

what they mean by happiness! Oh, you may be perfectly sure that if Columbus was happy, it was not after he had discovered America, but when he was discovering it!

The important thing is life—life and nothing else! What is any 'discovery' whatever compared with the incessant, eternal discovery of life?

"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.

How can morality have need of my last breaths, and why should I die listening to the consolations offered by the prince, who, without doubt, would not omit to demonstrate that death is actually a benefactor to me? (Christians like him always end up with that—it is their pet theory.)

why must I be humble through all this? Is it not enough that I am devoured, without my being expected to bless the power that devours me?

"But it is so difficult, and even impossible to understand, that surely I am not to be blamed because I could not fathom the incomprehensible?

We degrade God when we attribute our own ideas to Him, out of annoyance that we cannot fathom His ways.

"Again, I repeat, I cannot be blamed because I am unable to understand that which it is not given to mankind to fathom. Why am I to be judged because I could not comprehend the Will and Laws of Providence? No, we had better drop religion.

"If I had had the power to prevent my own birth I should certainly never have consented to accept existence under such ridiculous conditions.

And finally, nature has so limited my capacity for work or activity of any kind, in allotting me but three weeks of time, that suicide is about the only thing left that I can begin and end in the time of my own free will.

But you have to be very careful with this sort of gentleman. Crime is too often the last resource of these petty nonentities. This young fellow is quite capable of cutting the throats of ten people, simply for a lark, as he told us in his 'explanation.' I assure you those confounded words of his will not let me sleep."

it is not right to judge a man's soul as you are judging Hippolyte's. You have no gentleness, but only justice—so you are unjust."

I consider you the most honest and upright of men—more honest and upright than any other man; and if anybody says that your mind is—is sometimes affected, you know—it is unfair. I always say so and uphold it, because even if your surface mind be a little affected (of course you will not feel angry with me for talking so—I am speaking from a higher point of view) yet your real mind is far better than all theirs put together. Such a mind as they have never even dreamed of; because really, there are two minds—the kind that matters, and the kind that doesn't matter. Isn't it so?"

"And she is not guilty—oh God!—Every moment she bemoans and bewails herself, and cries out that she does not admit any guilt, that she is the victim of circumstances—the victim of a wicked libertine.

She went away in response to some inner prompting to do something disgraceful, in order that she might say to herself—'There—you've done a new act of shame—you degraded creature!'

"Oh, Aglaya—perhaps you cannot understand all this. Try to realize that in the perpetual admission of guilt she probably finds some dreadful unnatural satisfaction—as though she were revenging herself upon someone.

I am a poor wretch in soul and spirit, but ask the veriest scoundrel whether he would prefer to deal with one like himself, or with a noble-hearted man like you, and there is no doubt as to his choice! He'll answer that he prefers the noble-hearted man—and there you have the triumph of virtue!

but how is it that your reason calmly accepted all the manifest absurdities and impossibilities that crowded into your dream? One of the murderers suddenly changed into a woman before your very eyes; then the woman was transformed into a hideous, cunning little dwarf; and you believed it, and accepted it all almost as a matter of course—while at the same time your intelligence seemed unusually keen, and accomplished miracles of cunning, sagacity, and logic! Why is it that when you awake to the world of realities you nearly always feel, sometimes very vividly, that the vanished dream has carried with it some enigma which you have failed to solve? 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 do not judge you; I have not weighed you in the scales of Reason and found you Perfection—it is simply an article of faith.

Abstract love of humanity is nearly always love of self.

I will content myself with remarking that in real life typical characters are "watered down," so to speak; and all these Dandins and Podkoleosins actually exist among us every day, but in a diluted form.

But for all this, the question remains,—what are the novelists to do with commonplace people, and how are they to be presented to the reader in such a form as to be in the least degree interesting? They cannot be left out altogether, for commonplace people meet one at every turn of life, and to leave them out would be to destroy the whole reality and probability of the story. To fill a novel with typical characters only, or with merely strange and uncommon people, would render the book unreal and improbable, and would very likely destroy the interest. In my opinion, the duty of the novelist is to seek out points of interest and instruction even in the characters of commonplace people.

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."

Of such people there are countless numbers in this world—far more even than appear. They can be divided into two classes as all men can—that is, those of limited intellect, and those who are much cleverer. The former of these classes is the happier.

To a commonplace man of limited intellect, for instance, nothing is simpler than to imagine himself an original character, and to revel in that belief without the slightest misgiving. 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. Some men have but felt some little qualm of kindness towards their fellow-men, and the fact has been quite enough to persuade them that they stand alone in the van of enlightenment and that no one has such humanitarian feelings as they. Others have but to read an idea of somebody else's, and they can immediately assimilate it and believe that it was a child of their own brain. The "impudence of ignorance," if I may use the expression, is developed to a wonderful extent in such cases;—unlikely as it appears, it is met with at every turn.

Pirogoff has not the slightest doubt of his own genius,—nay, of his superiority of genius,—so certain is he of it that he never questions it.

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. Such men do not give up their aspirations after originality without a severe struggle,—and there have been men who, though good fellows in themselves, and even benefactors to humanity, have sunk to the level of base criminals for the sake of originality.

Raskolnikov

Gania was a beginner, as it were, upon this road. A deep and unchangeable consciousness of his own lack of talent, combined with a vast longing to be able to persuade himself that he was original, had rankled in his heart, even from childhood.

He seemed to have been born with overwrought nerves, and in his passionate desire to excel, he was often led to the brink of some rash step; and yet, having resolved upon such a step, when the moment arrived, he invariably proved too sensible to take it. He was ready, in the same way, to do a base action in order to obtain his wished-for object; and yet, when the moment came to do it, he found that he was too honest for any great baseness. (Not that he objected to acts of petty meanness—he was always ready for them.) He looked with hate and loathing on the poverty and downfall of his family, and treated his mother with haughty contempt, although he knew that his whole future depended on her character and reputation.

Nature loves and favours such people. Ptitsin will certainly have his reward, not three houses, but four, precisely because from childhood up he had realized that he would never be a Rothschild. That will be the limit of Ptitsin's fortune, and, come what may, he will never have more than four houses.

The prince has simply caught her with hook and line; firstly, because he never thought of fishing for her, and secondly, because he is an idiot in the eyes of most people.