Complete Works of Fyodor Dostoyevsky

by Fyodor Dostoyevsky

  Dostoevski is fond of interrupting the course of his narratives with dreams, — dreams that often have no connection with the plot, so far as there may be said to exist a plot, — but dreams of vivid and sharp verisimilitude. Whether these dreams were interjected to deceive the reader, or merely to indulge the novelist’s whimsical fancy, is hard to divine; but one always wakes with surprise to find that it is all a dream. A few hours before Svidrigailov commits suicide he has an extraordinary dream of the cold, wet, friendless little girl, whom he places tenderly in a warm bed, and whose childish eyes suddenly give him the leer of a French harlot. Both he and the reader are amazed to find that this is only a dream, so terribly real has it seemed. Then Raskolnikov’s awful dream, so minutely circumstanced, of the cruel peasants maltreating a horse, their drunken laughter and vicious conversation, their fury that they cannot kill the mare with one blow, and the wretched animal’s slow death makes a picture that I have long tried in vain to forget. These dream episodes have absolutely no connection with the course of the story — they are simply impressionistic sketches.

  Another favourite device of Dostoevski’s is to have one of his characters take a walk, and on this walk undergo some experience that has nothing whatever to do with the course of the action, but is, as it were, a miniature story of its own introduced into the novel. One often remembers these while forgetting many vital constructive features. That picture of the pretty young girl, fifteen or sixteen years old, staggering about in the heat of the early afternoon, completely drunk, while a fat libertine slowly approaches her, like a vulture after its prey, stirs Raskolnikov to rage and then to reflection — but the reader remembers it long after it has passed from the hero’s mind. Dostoevski’s books are full of disconnected but painfully oppressive incidents.

  Raskolnikov’s character cannot be described nor appraised; one must follow him all the way through the long novel. He is once more the Rudin type — utterly irresolute, with a mind teeming with ideas and surging with ambition. He wants to be a Russian Napoleon, with a completely subservient conscience, but instead of murdering on a large scale, like his ideal, he butchers two inoffensive old women. Although the ghastly details of this double murder are given with definite realism, Dostoevski’s interest is wholly in the criminal psychology of the affair, in the analysis of Raskolnikov’s mind before, during, and chiefly after the murder; for it is the mind, and not the bodily sensations that constitute the chosen field of our novelist. After this event, the student passes through almost every conceivable mental state; we study all these shifting moods under a powerful microscope. The assassin is redeemed by the harlot Sonia, who becomes his religious and moral teacher. The scene where the two read together the story of the resurrection of Lazarus, and where they talk about God, prayer, and the Christian religion, shows the spiritual force of Dostoevski in its brightest manifestations. At her persuasion, he finally confesses his crime, and is deported to Siberia, where his experiences are copied faithfully from the author’s own prison life. Sonia accompanies him, and becomes the good angel of the convicts, who adore her. “When she appeared while they were at work, all took off their hats and made a bow. ‘Little mother, Sophia Semenova, thou art our mother, tender and compassionate,’ these churlish and branded felons said to her. She smiled in return; they loved even to see her walk, and turned to look upon her as she passed by. They praised her for being so little, and knew not what not to praise her for. They even went to her with their ailments.”

  It is quite possible that Tolstoi got the inspiration for his novel Resurrection from the closing words of Crime and Punishment. Raskolnikov and Sonia look forward happily to the time when he will be released. “Seven years — only seven years! At the commencement of their happiness they were ready to look upon these seven years as seven days. They did not know that a new life is not given for nothing; that it has to be paid dearly for, and only acquired by much patience and suffering, and great future efforts. But now a new history commences; a story of the gradual renewing of a man, of his slow, progressive regeneration, and change from one world to another — an introduction to the hitherto unknown realities of life. This may well form the theme of a new tale; the one we wished to offer the reader is ended.”

  It did indeed form the theme of a new tale — and the tale was Tolstoi’s Resurrection.

  Sonia is the greatest of all Dostoevski’s woman characters. The professional harlot has often been presented on the stage and in the pages of fiction, but after learning to know Sonia, the others seem weakly artificial. This girl, whose father’s passion for drink is something worse than madness, goes on the street to save the family from starvation. It is the sacrifice of Monna Vanna without any reward or spectacular acclaim. Deeply spiritual, intensely religious, she is the illumination of the book, and seems to have stepped out of the pages of the New Testament. Her whole story is like a Gospel parable, and she has saved many besides Raskolnikov. . . . She dies daily, and from her sacrifice rises a life of eternal beauty.

  Two years later came another book of tremendous and irregular power — The Idiot. With the exception of The Karamazov Brothers, this is the most peculiarly characteristic of all Dostoevski’s works. It is almost insufferably long; it reads as though it had never been revised; it abounds in irrelevancies and superfluous characters. One must have an unshakable faith in the author to read it through, and one should never begin to read it without having acquired that faith through the perusal of Crime and Punishment. The novel is a combination of a hospital and an insane asylum; its pages are filled with sickly, diseased, silly, and crazy folk. It is largely autobiographical; the hero’s epileptic fits are described as only an epileptic could describe them, more convincingly than even so able a writer as Mr. De Morgan diagnoses them in An Affair of Dishonour. Dostoevski makes the convulsion come unexpectedly; Mr. De Morgan uses the fit as a kind of moral punctuation point. The author’s sensations when under condemnation of death and expecting the immediate catastrophe are also minutely given from his own never paling recollection. Then there are allusions to Russian contemporary authors, which occur, to be sure, in his other books. One reason why Dostoevski is able to portray with such detail the thoughts and fancies of abnormal persons is because he was so abnormal himself; and because his own life had been filled with such an amazing variety of amazing experiences. Every single one of his later novels is a footnote to actual circumstance; with any other author, we should say, for example, that his accounts of the thoughts that pass in a murderer’s mind immediately before he assassinates his victim were the fantastical emanation of a diseased brain, and could never have taken place; one cannot do that in Dostoevski’s case, for one is certain that he is drawing on his Siberian reservoir of fact. These novels are fully as much a contribution to the study of abnormal psychology as they are to the history of fiction.

  The leading character, the epileptic Idiot, has a magnetic charm that pulls the reader from the first, and from which it is vain to hope to escape. The “lovely goodness” that Stevenson found in Dostoevski’s Downtrodden and Oppressed shines in this story with a steady radiance. The most brilliant and beautiful women in the novel fall helplessly in love with the Idiot, and the men try hard to despise him, without the least success. He has the sincerity of a child, with a child’s innocence and confidence. His character is almost the incarnation of the beauty of holiness. Such common and universal sins as deceit, pretence, revenge, ambition, are not only impossible to him, they are even inconceivable; he is without taint. From one point of view, he is a natural-born fool; but the wisdom of this world is foolishness with him. His utter harmlessness and incapacity to hurt occasion scenes of extraordinary humour, scenes that make the reader suddenly laugh out loud, and love him all the more ardently. Dostoevski loved children and animals, and so-called simple folk; what is more, he not only loved them, he looked upon them as his greatest teachers. It is a delight to hear this Idiot talk: —

  “What has always surprised me, is the fa
lse idea that grown-up people have of children. They are not even understood by their fathers and mothers. We ought to conceal nothing from children under the pretext that they are little and that at their age they should remain ignorant of certain things. What a sad and unfortunate idea! And how clearly the children themselves perceive that their parents take them for babies who can’t understand anything, when really they understand everything! Great folks don’t know that in even the most difficult affairs a child is able to give advice that is of the utmost importance. O God! when this pretty little bird stares at you with a happy and confiding look, you are ashamed to deceive him! I call them little birds because little birds are the finest things in the world.”

  The Idiot later in the story narrates the following curious incident. Two friends stopping together at an inn retired to their room peacefully, when one of them, lusting to possess the other’s watch, drew a knife, sneaked up behind his victim stealthily, raised his eyes to heaven, crossed himself, and piously murmured this prayer: “O Lord, pardon me through the merits of Christ!” then stabbed his friend to death, and quietly took the watch. Naturally the listener roars with laughter, but the Idiot quietly continues: “I once met a peasant woman crossing herself so piously, so piously! ‘Why do you do that, my dear?’ said I (I am always asking questions). ‘Well,’ said she, ‘just as a mother is happy when she sees the first smile of her nursling, so God experiences joy every time when, from the height of heaven, he sees a sinner lift toward Him a fervent prayer.’ It was a woman of the people who told me that, who expressed this thought so profound, so fine, so truly religious, which is the very basis of Christianity, that is to say, the idea that God is our father, that He is delighted at the sight of a man as a mother is at the sight of her child, — the chief thought of Christ! A simple peasant woman! To be sure, she was a mother. . . . The religious sentiment, in its essence, can never be crushed by reasoning, by a sin, by a crime, by any form of atheism; there is something there which remains and always will remain beyond all that, something which the arguments of atheists will never touch. But the chief thing is, that nowhere does one notice this more clearly than in the heart of Russia. It is one of the most important impressions that I first received from our country.”

  The kindness of the Idiot toward his foes and toward those who are continually playing on his generosity and exploiting him, enrages beyond all endurance some of his friends. A beautiful young society girl impatiently cries: “There isn’t a person who deserves such words from you! here not one of them is worth your little finger, not one who has your intelligence or your heart! You are more honest than all of us, more noble than all, better than all, more clever than all! There isn’t one of these people who is fit to pick up the handkerchief you let fall, so why then do you humiliate yourself and place yourself below everybody! Why have you crushed yourself, why haven’t you any pride?”

  She had begun her acquaintance with him by laughing at him and trying to cover him with ridicule. But in his presence those who come to scoff remain to pray. Such men really overcome the world.

  He is not the only Idiot in fiction who is able to teach the wise, as every one knows who remembers his David Copperfield. How Betsy Trotwood would have loved Dostoevski’s hero! Dickens and Dostoevski were perhaps the biggest-hearted of all novelists, and their respect for children and harmless men is notable. The sacredness of mad folk is a holy tradition, not yet outworn.

  The Eternal Husband is a story dealing, of course, with an abnormal character, in abnormal circumstances. It is a quite original variation on the triangle theme. It has genuine humour, and the conclusion leaves one in a muse. The Hobbledehoy, translated into French as Un Adolescent, is, on the whole, Dostoevski’s worst novel, which is curious enough, coming at a time when he was doing some of his best work. He wrote this while his mind was busy with a great masterpiece, The Karamazov Brothers, and in this book we get nothing but the lees. It is a novel of portentous length and utter vacuity. I have read many dull books, but it is hard to recall a novel where the steady, monotonous dulness of page after page is quite so oppressive. For it is not only dull; it is stupid.

  Dostoevski’s last work, The Karamazov Brothers, was the result of ten years’ reflection, study, and labour, and he died without completing it. It is a very long novel as it stands; had he lived five years more, it would probably have been the longest novel on the face of the earth, for he seems to have regarded what he left as an introduction. Even as it is, it is too long, and could profitably be cut down one-third. It is incomplete, it is badly constructed, it is very badly written; but if I could have only one of his novels, I would take The Karamazov Brothers. For Dostoevski put into it all the sum of his wisdom, all the ripe fruit of his experience, all his religious aspiration, and in Alosha he created not only the greatest of all his characters, but his personal conception of what the ideal man should be. Alosha is the Idiot, minus idiocy and epilepsy.

  The women in this book are not nearly so well drawn as the men. I cannot even tell them apart, so it would be a waste of labour to write further about them. But the four men who make up the Karamazov family, the father and the three sons, are one of the greatest family parties in the history of fiction. Then the idiotic and epileptic Smerdakov — for Dostoevski must have his idiot and his fits, and they make an effective combination — is an absolutely original character out of whose mouth come from time to time the words of truth and soberness. The old monk at the head of the chapter is marvellous; he would find a natural place in one of Ibsen’s early historical dramas, for he is a colossal pontifical figure, and has about him the ancient air of authority. If one really doubted the genius of Dostoevski, one would merely need to contemplate the men in this extraordinary story, and listen to their talk. Then if any one continued to doubt Dostoevski’s greatness as a novelist, he could no longer doubt his greatness as a man.

  The criminal psychology of this novel and the scenes at the trial are more interesting than those in Crime and Punishment, for the prisoner is a much more interesting man than Raskolnikov, and by an exceedingly clever trick the reader is completely deceived. The discovery of the murder is as harsh a piece of realism as the most difficult realist could desire. The corpse lies on its back on the floor, its silk nightgown covered with blood. The faithful old servant, smitten down and bleeding copiously, is faintly crying for help. Close at hand is the epileptic, in the midst of a fearful convulsion. There are some dramatic moments!

  But the story, as nearly always in Dostoevski, is a mere easel for the portraits. From the loins of the father — a man of tremendous force of character, all turned hellward, for he is a selfish, sensual beast — proceed three sons, men of powerful individualities, bound together by fraternal affection. Mitia is in many respects like his father, but it is wonderful how we love him in the closing scenes; Ivan is the sceptic, whose final conviction that he is morally responsible for his father’s murder shows his inability to escape from the domination of moral ideas; Alosha, the priestly third brother, has all the family force of character, but in him it finds its only outlet in love to God and love to man. He has a remarkably subtle mind, but he is as innocent, as harmless, as sincere, and as pure in heart as a little child. He invariably returns for injury, not pardon, but active kindness. No one can be offended in him for long, and his cheerful conversation and beautiful, upright life are a living witness to his religious faith, known and read of all men. Angry, sneering, and selfish folk come to regard him with an affection akin to holy awe. But he is not in the least a prig or a stuffed curiosity. He is essentially a reasonable, kind-hearted man, who goes about doing good. Every one confides in him, all go to him for advice and solace. He is a multitudinous blessing, with masculine virility and shrewd insight, along with the sensitiveness and tenderness of a good woman. Seeing six boys attacking one, he attempts to rescue the solitary fighter, when to his surprise the gamin turns on him, insults him, strikes him with a stone, and bites him. Alosha, wrapping up his injured
hand, after one involuntary scream of pain, looks affectionately at the young scoundrel, and quietly asks, “Tell me, what have I done to you?” The boy looks at him in amazement. Alosha continues: “I don’t know you, but of course I must have injured you in some way since you treat me so. Tell me exactly where I have been wrong.” The child bursts into tears, and what no violence of punishment has been able to accomplish, Alosha’s kindness has done in a few moments. Here is a boy who would gladly die for him.