THE COMPLETE WORKS OF FYODOR DOSTOYEVSKY. Федор Достоевский
divine message he gives, not didactically, not by sermons, but by the goodness that emanates, like a precious balm, from the characters he creates; because more than any other books in the world his books reflect not only the teaching and the charity, but the accent and the divine aura of love that is in the Gospels.
“I am not talking to you now through the medium of custom, conventionalities, or even of mortal flesh; it is my spirit that addresses your spirit, just as if both had passed through the grave, and we stood at God’s feet, equal — as we are!” These words, spoken by Charlotte Brontë’s Jane Eyre, express what Dostoyevsky’s books do. His spirit addresses our spirit. “Be no man’s judge; humble love is a terrible power which effects more than violence. Only active love can bring out faith. Love men, and do not be afraid of their sins; love man in his sin; love all the creatures of God, and pray God to make you cheerful. Be cheerful as children and as the birds.” This was Father Zosima’s advice to Alyosha. And that is the gist of Dostoyevsky’s message to mankind. “Life,” Father Zosima also says to Alyosha, “will bring you many misfortunes, but you will be happy on account of them, and you will bless life and cause others to bless it.” Here we have the whole secret of Dostoyevsky’s greatness. He blessed life, and he caused others to bless it.
It is objected that his characters are abnormal; that he deals with the diseased, with epileptics, neurasthenics, criminals, sensualists, madmen; but it is just this very fact which gives so much strength and value to the blessing he gave to life; it is owing to this fact that he causes others to bless life; because he was cast in the nethermost circle of life’s inferno; he was thrown together with the refuse of humanity, with the worst of men and with the most unfortunate; he saw the human soul on the rack, and he saw the vilest diseases that afflict the human soul; he faced the evil without fear or blinkers; and there, in the inferno, in the dust and ashes, he recognized the print of divine footsteps and the fragrance of goodness; he cried from the abyss: “Hosanna to the Lord, for He is just!” and he blessed life. It is true that his characters are taken almost entirely from the Despised and Rejected, as one of his books was called, and often from the ranks of the abnormal; but when a great writer wishes to reveal the greatest adventures and the deepest experiences which the soul of man can undergo, it is in vain for him to take the normal type; it has no adventures. The adventures of the soul of Fortinbras would be of no help to mankind; but the adventures of Hamlet are of help to mankind, and the adventures of Don Quixote; and neither Don Quixote nor Hamlet are normal types.
Dostoyevsky wrote the tragedy of life and of the soul, and to do this he chose circumstances as terrific as those which unhinged the reason of King Lear, shook that of Hamlet, and made Œdipus blind himself. His books resemble Greek tragedies by the magnitude of the spiritual adventures they set forth; they are unlike Greek Tragedies in the Christian charity and the faith and the hope which goes out of them; they inspire the reader with courage, never with despair, although Dostoyevsky, face to face with the last extremities of evil, never seeks to hide it or to shun it, but merely to search for the soul of goodness in it. He did not search in vain, and just as, when he was on his way to Siberia, a conversation he had with a fellow-prisoner inspired that fellow-prisoner with the feeling that he could go on living and even face penal servitude, so do Dostoyevsky’s books come to mankind as a message of hope from a radiant country. That is what constitutes his peculiar greatness.
NOVELS:
Netochka Nezvanova
CHAPTER I
I DON’T remember my father. He died when I was two years old. My mother married a second time. This second marriage brought her a great deal of sorrow, though it was a marriage of love. My stepfather was a musician. His history was a remarkable one: he was the strangest, the most extraordinary man I have ever known’. His image is very vivid among the earliest impressions of my childhood, so vivid that those impressions have had an influence on the whole of my life. First of all, to make my story intelligible, I will give a sketch of his biography. Everything which I am now going to tell you I learned later on from the celebrated violinist B., who was a comrade and an intimate friend of my stepfather’s in his youth.
My stepfather’s surname was Yefimov. He was born on the estate of a very rich landowner and was the son of a poor musician, who after years of wandering had settled on the estate of this landowner and played in the latter’s orchestra. The landowner lived in luxurious style, and loved music passionately, above everything. The story was told of him that, though he never left home even to go to Moscow, yet on one occasion he took it into his head to go to some watering-place abroad, and that he went there for no longer than a few weeks with the sole object of hearing a famous violinist who, as the newspapers announced, was going to give three concerts at the watering-place. He had himself a fairly good orchestra of musicians, on which he spent almost the whole of his income. This orchestra my stepfather entered as clarinet player. He was twenty-two years old when he made the acquaintance of a strange man. In the same district there was living a wealthy count, who ruined himself over keeping up a private theatre in his house. This count had dismissed the conductor of his orchestra, an Italian, for bad conduct. This Italian certainly was a bad man. After he had been turned off he sank into complete degradation. He took to going from one village tavern to another, got drunk, sometimes begged, and there was no one in the whole province who would employ him. It was with this fellow that my stepfather made friends. This connection was strange and inexplicable, for no one noticed that he changed for the worse in his behaviour through imitation of his friend; and even his patron himself, who had at first forbidden him to associate with the Italian, afterwards winked at their friendship. At last the Italian met with a sudden death. One morning he was found by some peasants in a ditch by the dam. An inquest was held, and it appeared that he had died of an apoplectic fit. His belongings were in the keeping of my stepfather, who promptly produced evidence that he was entitled to take possession of them: the Italian had left a note in his own handwriting bequeathing everything he had to my stepfather in case of his death. The property consisted of a black frockcoat which had been carefully preserved by its late owner, as he never gave up hope of getting a situation, and of a rather ordinary-looking violin. Nobody disputed the inheritance. But a short time afterwards, the first violin of the count’s orchestra came to the landowner with a letter from the count, in which the latter begged him to persuade Yefimov in sell the violin left him by the Italian, as he greatly desired to obtain it for his orchestra. He offered three thousand roubles, and added that he had several times already sent for Yegor Yefimov in order that he might arrange the sale with him personally, but had always met with an obstinate refusal from the latter. The count concluded by saying that the price he offered was what the violin was worth, that he was not trying to get it for less than its value, and that in Yefimov’s refusal he saw an insulting suspicion that he, the count, was trying to take advantage of the musician’s simplicity and ignorance, and