Complete works of fyodor.., p.669
Complete Works of Fyodor Dostoyevsky, page 669
Oh, every one now laughs in my face, and tells me that it is impossible even in a dream to see such details as I am telling now. They tell me that in my dream I saw or felt but one thing, begotten of my own heart in delirium, but that I myself created the particulars when I was awake. And when I said that perhaps it was so — my God, how they burst out laughing in my face, and what pleasure I gave them! Oh yes, of course, I was overcome by the sensation cf that dream alone, and that alone remained whole in my bleeding heart: yet the real images and forms of my dream, which I indeed saw at the very moment of my dream, were perfected to such a harmony, were so enchanting and beautiful, and so true, that when I awoke I certainly could not clothe them in our weak words. Therefore they must needs have blurred in my mind, and perhaps I myself unconsciously was obliged to compose the details afterwards, of course distorting them, above all by reason of my passionate desire to tell it instantly even though only in part. But, for all that, how could I not believe that all these things had really been? It was perhaps a thousand times better, brighter, and more joyful than I have told. Let it be a dream, but yet all this could not but have really been. I will tell you a secret: perhaps all this was not a dream at all! For something happened, a thing to such a degree of horror true that it eould not have belonged to a sleeping dream. Let my heart have begotten my dream, but eould my heart alone have begotten the horrid truth, Avhich happened afterwards? How could I alone have invented it or dreamed it within my heart? Could my paltry heart and my capricious, petty mind have risen to such a revelation of truth? Oh, judge for yourselves: hitherto I have concealed it, but now I will tell openly this truth also. J rv.mu red them all!
V
Yes, yes, it ended with that. I corrupted them all! How could it have been achieved — I do not know, yet I remember clearly. The dream passed aeons away, and left in me only the sensation of the whole. I only know that the cause of the fall was I. Like a filthy germ, like an atom of pestilence, infeeting whole peoples, so did I infect with my soul that happy land, that knew not sin before me. They learned to lie, and loved lying, and knew the beauty of lies. Oh, this perhaps began innocently, from a jest, from playfulness, in a loving game, perhaps indeed from an atom, but the atom of lie entered their hearts and they loved it. Soon was begotten voluptuousness, of voluptuousness — jealousy, of jealousy — cruelty. . . . Oh,
I do not know, I do not remember, but soon, very soon, the first blood was spilled. They were surprised and horrified and began to be disunited and to disperse. Unions appeared, but they were unions one against the other. Reproach and recrimination began. They came to know shame, and made of shame a virtue. The idea of honour was born and each union had its flag. They began to use the beasts ill, and the beasts withdrew into the woods and became their enemies. A war of disunion began, in which they fought for separation, for personality, for mine and thine. They began to speak different tongues. They came to know and to love sadness; they longed for suffering and said that truth could be achieved by suffering alone. Then science appeared among them. When they were angered, they began to talk of brotherhood and humanity, and conceived those ideas. When they committed crime, they invented justice and prescribed for themselves whole codes of laws to maintain it, and to maintain the codes they set up a guillotine. Hardly, hardly did they remember what they had lost; they did not even want to believe that they had once been innocent and happy. They laughed even at the possibility of that old happiness and called it a dream. They could not even present it to themselves in forms and. images, but it is strange and wonderful, that when they had lost all belief in their former happiness, calling it a legend, they conceived so great a desire to be innocent and happy again once more that they fell before the desire of their hearts like children, and worshipped this desire; they built many temples to it and began to pray to their ideal, to their own desire; though they fully believed it was impracticable and impossible, still they worshipped and adored it with tears. And yet if it could only have happened that they might return to the innocent and happy state which they had lost, and if some one had suddenly showed it to them and asked them if they wished to return to it, they would surely have refused. They would answer me: ‘ Grant that we are liars, evil, and unjust, we know that and weep for it, we torture and torment ourselves, and punish ourselves more hardly perhaps than even that merciful Judge, who will judge us and whose name we do not know. But we have science, and by her aid we will find the truth again, and this time we will accept her consciously. Knowledge is higher than feeling; the consciousness of life is higher than life. Science will give us wisdom; wisdom will reveal to us laws, and the knowledge of the laws of happiness is higher than happiness.’ That is what they said, and after such words, each one loved himself above all others, neither could they do otherwise. Each one had become so jealous of his own individuality that he sought with all his might only to degrade and belittle it in others; therein he saw his life. Slavery appeared, even voluntary slavery; the weak readily submitted to the strong, with one aim alone, that the strong should help them to crush those yet weaker than themselves. Godly men appeared who came to these people wi+h tears and spoke to them of their pride, of their lack of measure and harmony, of their loss of shame. They were laughed at and stoned with stones. Sacred blood flowed on the thresholds of the temples. Yet there began to appear men who pondered how they might be united in such a way that each, without ceasing to love himself most of all, might yet not stand in the way of others; they might live all together as it were in a united society. Whole wars were fought for this idea. All those who fought believed firmly that science and wisdom and the instinct of self-preservation would at last unite men into a harmonious and reasonable society; in the meanwhile, to help the work along, ‘ the wise’ tried to exterminate with all speed ‘ the foolish’ and those who did not understand their idea in order that they should not prevent its triumph. But the instinct of self-preservation quickly began to weaken. Proud and voluptuous men appeared who straightway demanded everything or nothing. To aequire all things they had recourse to murder, and if they failed, to suicide. Religions appeared devoted to the cult of not-being and of self-destruction for the sake of eternal rest in nothingness. Finally these men beeame tired of their foolish labour, and on their faces showed suffering; and they proclaimed that suffering was beauty, since thought was in suffering alone. They praised suffering in their songs. I walked among them wringing my hands and wept over them; yet I loved them perhaps still more than when there was no suffering in their faees, and they were innoeent and beautiful. I loved the earth which they had polluted more than when it was a paradise, for this alone that sorrow had appeared upon it. Alas, I have always loved sorrow and sadness, but for myself, myself alone, and I wept for them, pitying them. I stretched out my hands to them, accusing, cursing, and despising myself in my despair. I told them that this was all my work, mine alone; that it was I who had brought corruption, infection, and the lie among them! I implored them to crucify me on the cross, I taught them how to make a cross. I could not kill myself, I had not the power, but I wanted to submit to tortures from them, I yearned for torments, I longed that in those torments my last drop of blood should be spilled. But they only laughed at me, and at last began to think me mad. They defended me; they said they had only received that which themselves desired, and that everything that was, could not but have been. At last they deelared to me that I was becoming dangerous to them, and that they would put me in a mad-house if I did not hold my peace. Their sorrow so mightily entered my soul that my heart shrank and I felt that I would die. . . . Then I awoke.
It was already morning; that is to say, day had not yet dawned, but it was six o’clock. I awoke in the same easy-ehair, my eandle was burnt out. They were asleep at the captain’s, and all about was a stillness such as was seldom in our house. First, I jumped up in surprised astonishment. Nothing like it had ever happened to me before, it was strange even to the smallest details. For instanee, I had never fallen asleep in my easy-chair. Then suddenly, while I stood regaining my senses, my loaded revolver suddenly appeared before me. But instantly I put it away from me. Oh, now — life, life! I lifted my hands and called upon the eternal truth, not called, but wept. Rapture, ineffable rapture exalted all my being. Yes, to live and — to preach! Oh, that very minute I decided to preach, yes, to preach all my life long. I would preach, I longed to preach — what? Truth, for I had seen her, seen her with my eyes, seen her in all her glory.
Since then I have preached. More than that, I love all men, above all those who laugh at mc. Why is it so? I do not know, I cannot explain, but so let it be. They say already that I’m wandering: if he wanders now what will the end be! It’s true. I wander, and perhaps it will be worse in the future. And of course I shall wander many times before I find out how to preach, with what words and deeds, for these are hard to find. Even now I see all this as clear as day; but listen. Who does not go astray? Yet all are tending to one and the same goal, at least all aspire to the same goal, from the wise man to the lowest murderer, but only by different ways. It is an old truth, but there is this new in it: I cannot go far astray. I saw the truth. I saw and know that men could be beautiful and happy, without losing the capacity to live upon the earth. I will not, I cannot believe that evil is the normal condition of men. Yet all of them only laugh at my belief. But how could I not believe? I saw the truth, I did not invent it with my mind. I saw, saw, and her living image filled my soul for ever. I saw her in such consummate perfection that I cannot possibly believe that she was not among men. How can I then go astray? I shall wander, of course, more than once even, and I will perhaps even speak with another’s words, but not for long. The living image of what I saw will be with me always, and will correct and guide me always. Oh, I am strong and fresh, I can go on, go on, even for a thousand years. You know at first I even wanted to eonceal that I had corrupted them all, but it was a mistake — the first mistake, you see! But truth whispered to me that I was lying; she guarded and guided me. But how to make a paradise I do not know, because I cannot express it in words. After my dream I lost all my words, at least, all the important words, those I need most. But so let it be; I will go on and preach untiringly, because I saw plainly, although I cannot relate what I saw. But the mockers do not understand: ‘ He saw a dream, a delirious vision, a hallucination.’ Ah, but is this really wise? A dream? What is a dream? Is not our life a dream? I’ll say more! Let it be that this will never come to pass and there will be no paradise — that at least I understand — well, still I will preach. And it is so simple: in one day, in one hour, everything would be settled at once. The one thing is — love thy neighbour as thyself — that is the one thing. That is all, nothing else is needed. You will instantly find how to live. Though it is an old truth, repeated and read ten million times, yet it is discovered. ‘ The knowledge of life is higher than life, the knowledge of the laws of happiness — is higher than happiness ‘ — that is what must be fought. And I will fight. If only every one wanted it, then everything would be right in an instant.
And the little girl I found. . . . I’ll go to her, I’ll go.
PUSHKIN
CHAPTER I
A word of explanation concerning the speech on pushkin published below
My speech upon Pushkin and his significance, printed below, which forms the chief matter of this number of The Journal of an Author (the only number published in 1880), was delivered on the 8th of June of this year in the presence of a numerous audience at the grand meeting of the Society of Lovers of Russian Literature, and made a considerable impression. Ivan Scrgueyevich Aksakov, who there said of himself that all people considered him the leader of the Slavophiles, declared from the chair that my speech was ‘ an event.’ I do not refer to this now to boast, but to say just this: if my speech is an event, then it is an event from one and only one point of view, which I will proceed to expound. That is the reason of this foreword. In my speech I endeavoured to emphasise only these four aspects of the value of Pushkin to Russia.
1. Pushkin with his profound insight, his genius, and his purely Russian heart, was the first to detect and exhibit the chief symptom of the sickness of our intellectual society, uprooted from the soil and raised above the people. He exhibited and set in relief before us our negative type, thec disturbed and unsatisfied man, who can believe neither in his own country nor in its powers, who finally denies Russia and himself (that is, his own society, his own intellectual stratum, raised from our native soil), who does not want to work with others, and who suffers sincerely. Aleko and Onyegin were the fathers of a host of their similars in our literature. After them came the Pechorins, Tchichikovs, Rudins, and Lavrezkys, Bolkonskys (in Tolstoi’s War and Peace) and many others who by the mere fact of their appearance bore witness to the truth of the idea originally enunciated by Pushkin. All honour and glory to him, to his mighty mind and genius, who discovered the most sore disease of the society which had grown up amongst us after Peter’s great reform. To his skilful diagnosis we owe our knowledge and realisation of our disease, and it was he who first gave us consolation, for he gave us also the great hope that the disease is not mortal, but that Russian society could be cured, regenerated, and revived if it were bathed in the truth of the people, because2. He was the first — the first indeed: none was before him — to give us artistic types of Russian moral beauty, which had sprung directly out of the Russian soul, which had its home in the truth of the people, in our very soil — these types did Pushkin trace out. To which bear witness Tatiana, a perfectly Russian woman, who guarded herself from the monstrous lie; historical types, for instance the Monk and others in Boris Godunov; realistic types, as in The Captain’s Daughter, and many other figures which appear in his poems, his stories, his memories, and even in his account of the riot at Pougachov. But what must be chiefly emphasised is that all these types of the positive beauty of the Russian and the Russian soul are wholly drawn from the spirit of the people. Now the whole truth must be said: not in our present civilisation, not in the so-called European culture (which, by the way, never existed with us), not in the monstrosities of European ideas and forms only outwardly assimilated, did Pushkin discover this beauty, but he found it in the spirit of the people alone. Thus, I repeat, having revealed the disease, he gave us also a great hope. ‘ Believe-in the spirit of the people, expect salvation from it alone, and you will be saved.’ It is impossible not to come to this conclusion, when one has really gone deep into Pushkin.
