Fyodor Dostoevsky

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Fyodor Dostoevsky The idiot Selected excerpts The first page In late November, during a thaw, around nine in the morning, a train on the Petersburg–Warsaw railway line was approaching Petersburg at full blast. It was so damp and foggy that it had just barely grown light; within ten paces to the right and left of the rails, it was difficult to make out anything at all from the carriage windows. Among the passengers were some returning from abroad; but the third-class compartments were more crowded, mainly with common folk on business, from not too far away. As usual, everyone was tired, everyone’s eyes had grown heavy in the night, everyone was chilled, all the faces were pale and yellow, matching the color of the fog. In one of the third-class carriages, right by the window, two passengers had, from early dawn, been sitting facing one another—both were young people, both traveled light, both were unfashionably dressed, both had rather remarkable faces, and both expressed, at last, a desire to start a conversation. If they had both known, one about the other, in what way they were especially remarkable in that moment, they would naturally have wondered that chance had so strangely placed them face to face in a third-class carriage of the Warsaw–Petersburg train. One of them was a short man about twenty-seven, with almost black curly hair and small but fiery gray eyes. His nose was broad and flat, his cheekbones high; his thin lips continually curved into a sort of insolent, mocking and even malicious smile; but the high and well-shaped forehead redeemed the ignoble lines of the lower part of the face. What was particularly striking about the young man’s face was its deathly pallor, which lent him an exhausted look in spite of his fairly sturdy build, and at the same time something passionate to the point of suffering, which did not harmonize with his insolent and coarse smile and his sharp and self-satisfied gaze. He was warmly dressed in a full, black, sheepskin-lined overcoat, and had not felt the cold at night, while his neighbor had been forced to endure all the pleasures of a damp Russian November night, for which he was evidently unprepared. He had a fairly thick and wide cloak with no sleeves and a huge hood, just like those frequently used by travelers in winter somewhere far abroad, in Switzerland or, for instance, Northern Italy, who do not reckon, of course, on such distances along the journey as from Eydtkuhnen1 to Petersburg. But what was entirely suitable and satisfactory in Italy turned out to be not quite fitting for Russia. The owner of the hooded cloak was a young man, also twenty-six or twenty-seven years old, somewhat above the average in height, with very fair thick hair, with sunken cheeks and a thin, pointed, almost white beard. His eyes were large, blue and intent; there was something calm, though somber, in their expression, something full of that strange look by which some can surmise epilepsy in a person at first glance. The young man’s face was otherwise pleasing, delicate and lean, though colorless, and at this moment even blue with cold. From his hands dangled a meager bundle tied up in an old, faded raw-silk kerchief, which, it seemed, contained the entirety of his traveling effects. He wore thick-soled boots and spats—it was all very un-Russian. His dark-haired neighbor in the sheepskin observed all this, partly from having nothing to do, and at last, with that indelicate smile in which satisfaction at the misfortunes of others is sometimes so unceremoniously and casually expressed, he asked: “Chilly?” [...] There is something at the bottom of every new human thought, every thought of genius, or even every earnest thought that springs up in any brain, which can never be communicated to others, even if one were to write volumes about it and were explaining one's idea for thirty-five years; there's something left which cannot be induced to emerge from your brain, and remains with you forever; and with it you will die, without communicating to anyone perhaps the most important of your ideas. [...] It is an unchristian religion, in the first place!' the prince resumed in great agitation and with excessive sharpness. 'That's in the first place, and secondly, Roman Catholicism is even worse than atheism - that's my opinion. Yes, that's my opinion! Atheism merely preaches a negation, but Catholicism goes further: it preaches a distorted Christ, a Christ calumniated and defamed by it, the opposite of Christ! It preaches Antichrist - I swear it does, I assure you it does! This is my personal opinion, an opinion I've held for a long time, and it has worried me a lot myself. ... Roman Catholicism believes that the Church cannot exist on earth without universal temporal power, and cries: Non possumus! In my opinion, Roman Catholicism isn't even a religion, but most decidedly a continuation of the Holy Roman Empire, and everything in it is subordinated to that idea, beginning with faith. The Pope seized the earth, an earthly throne and took up the sword; and since then everything has gone on in the same way, except that they've added lies, fraud, deceit, fanaticism, superstition wickedness. They have trifled with the most sacred, truthful, innocent, ardent feelings of the people, have bartered it all for money, for base temporal power. And isn't this the teaching of Antichrist? Isn't it clear that atheism had to come from them? And it did come from them, from Roman Catholicism itself! Atheism originated first of all with them: how could they believe in themselves? It gained ground because of abhorrence of them; it is the child of their lies and their spiritual impotence! Atheism! In our country it is only the upper classes who do not believe, as Mr Radomsky so splendidly put it the other day, for they have lost their roots. But in Europe vast numbers of the common people are beginning to lose their faith - at first from darkness and lies, and now from fanaticism, hatred of the Church and Christianity! [...] Sometimes you dream strange dreams, impossible and unnatural; you wake up and remember them clearly, and are surprised at a strange fact: you remember first of all that reason did not abandon you during the whole course of your dream; you even remember that you acted extremely cleverly and logically for that whole long, long time when you were surrounded by murderers, when they were being clever with you, concealed their intentions, treated you in a friendly way, though they already had their weapons ready and were only waiting for some sort of sign; you remember how cleverly you finally deceived them, hid from them; then you realize that they know your whole deception by heart and merely do not show you that they know where you are hiding; but you are clever and deceive them again—all that you remember clearly. But why at the same time could your reason be reconciled with such obvious absurdities and impossibilities, with which, among other things, your dream was filled? Before your eyes, one of your murderers turned into a woman, and from a woman into a clever, nasty little dwarf—and all that you allowed at once, as an accomplished fact, almost without the least perplexity, and precisely at the moment when, on the other hand, your reason was strained to the utmost, displaying extraordinary force, cleverness, keenness, logic? Why, also, on awakening from your dream and entering fully into reality, do you feel almost every time, and occasionally with an extraordinary force of impressions, that along with the dream you are leaving behind something you have failed to fathom? You smile at the absurdity of your dream and feel at the same time that the tissue of those absurdities contains some thought, but a thought that is real, something that belongs to your true life, something that exists and has always existed in your heart; it is as if your dream has told you something new, prophetic, awaited; your impression is strong, it is joyful or tormenting, but what it is and what has been told you—all that you can neither comprehend nor recall.

The idiot

Selected excerpts

The first page

In late November, during a thaw, around nine in the morning, a train on the Petersburg–Warsaw railway line was approaching Petersburg at full blast. It was so damp and foggy that it had just barely grown light; within ten paces to the right and left of the rails, it was difficult to make out anything at all from the carriage windows. Among the passengers were some returning from abroad; but the third-class compartments were more crowded, mainly with common folk on business, from not too far away. As usual, everyone was tired, everyone’s eyes had grown heavy in the night, everyone was chilled, all the faces were pale and yellow, matching the color of the fog.

In one of the third-class carriages, right by the window, two passengers had, from early dawn, been sitting facing one another—both were young people, both traveled light, both were unfashionably dressed, both had rather remarkable faces, and both expressed, at last, a desire to start a conversation. If they had both known, one about the other, in what way they were especially remarkable in that moment, they would naturally have wondered that chance had so strangely placed them face to face in a third-class carriage of the Warsaw–Petersburg train. One of them was a short man about twenty-seven, with almost black curly hair and small but fiery gray eyes. His nose was broad and flat, his cheekbones high; his thin lips continually curved into a sort of insolent, mocking and even malicious smile; but the high and well-shaped forehead redeemed the ignoble lines of the lower part of the face. What was particularly striking about the young man’s face was its deathly pallor, which lent him an exhausted look in spite of his fairly sturdy build, and at the same time something passionate to the point of suffering, which did not harmonize with his insolent and coarse smile and his sharp and self-satisfied gaze. He was warmly dressed in a full, black, sheepskin-lined overcoat, and had not felt the cold at night, while his neighbor had been forced to endure all the pleasures of a damp Russian November night, for which he was evidently unprepared. He had a fairly thick and wide cloak with no sleeves and a huge hood, just like those frequently used by travelers in winter somewhere far abroad, in Switzerland or, for instance, Northern Italy, who do not reckon, of course, on such distances along the journey as from Eydtkuhnen1 to Petersburg. But what was entirely suitable and satisfactory in Italy turned out to be not quite fitting for Russia. The owner of the hooded cloak was a young man, also twenty-six or twenty-seven years old, somewhat above the average in height, with very fair thick hair, with sunken cheeks and a thin, pointed, almost white beard. His eyes were large, blue and intent; there was something calm, though somber, in their expression, something full of that strange look by which some can surmise epilepsy in a person at first glance. The young man’s face was otherwise pleasing, delicate and lean, though colorless, and at this moment even blue with cold. From his hands dangled a meager bundle tied up in an old, faded raw-silk kerchief, which, it seemed, contained the entirety of his traveling effects. He wore thick-soled boots and spats—it was all very un-Russian. His dark-haired neighbor in the sheepskin observed all this, partly from having nothing to do, and at last, with that indelicate smile in which satisfaction at the misfortunes of others is sometimes so unceremoniously and casually expressed, he asked:

“Chilly?”

[...] There is something at the bottom of every new human thought, every thought of genius, or even every earnest thought that springs up in any brain, which can never be communicated to others, even if one were to write volumes about it and were explaining one's idea for thirty-five years; there's something left which cannot be induced to emerge from your brain, and remains with you forever; and with it you will die, without communicating to anyone perhaps the most important of your ideas.

[...] It is an unchristian religion, in the first place!' the prince resumed in great agitation and with excessive sharpness. 'That's in the first place, and secondly, Roman Catholicism is even worse than atheism - that's my opinion. Yes, that's my opinion! Atheism merely preaches a negation, but Catholicism goes further: it preaches a distorted Christ, a Christ calumniated and defamed by it, the opposite of Christ! It preaches Antichrist - I swear it does, I assure you it does! This is my personal opinion, an opinion I've held for a long time, and it has worried me a lot myself. ... Roman Catholicism believes that the Church cannot exist on earth without universal temporal power, and cries: Non possumus! In my opinion, Roman Catholicism isn't even a religion, but most decidedly a continuation of the Holy Roman Empire, and everything in it is subordinated to that idea, beginning with faith. The Pope seized the earth, an earthly throne and took up the sword; and since then everything has gone on in the same way, except that they've added lies, fraud, deceit, fanaticism, superstition wickedness. They have trifled with the most sacred, truthful, innocent, ardent feelings of the people, have bartered it all for money, for base temporal power. And isn't this the teaching of Antichrist? Isn't it clear that atheism had to come from them?

And it did come from them, from Roman Catholicism itself! Atheism originated first of all with them: how could they believe in themselves? It gained ground because of abhorrence of them; it is the child of their lies and their spiritual impotence! Atheism! In our country it is only the upper classes who do not believe, as Mr Radomsky so splendidly put it the other day, for they have lost their roots. But in Europe vast numbers of the common people are beginning to lose their faith - at first from darkness and lies, and now from fanaticism, hatred of the Church and Christianity!

[...] Sometimes you dream strange dreams, impossible and unnatural; you wake up and remember them clearly, and are surprised at a strange fact: you remember first of all that reason did not abandon you during the whole course of your dream; you even remember that you acted extremely cleverly and logically for that whole long, long time when you were surrounded by murderers, when they were being clever with you, concealed their intentions, treated you in a friendly way, though they already had their weapons ready and were only waiting for some sort of sign; you remember how cleverly you finally deceived them, hid from them;

then you realize that they know your whole deception by heart and merely do not show you that they know where you are hiding; but you are clever and deceive them again—all that you remember clearly. But why at the same time could your reason be reconciled with such obvious absurdities and impossibilities, with which, among other things, your dream was filled? Before your eyes, one of your murderers turned into a woman, and from a woman into a clever, nasty little dwarf—and all that you allowed at once, as an accomplished fact, almost without the least perplexity, and precisely at the moment when, on the other hand, your reason was strained to the utmost, displaying extraordinary force, cleverness, keenness, logic?

Why, also, on awakening from your dream and entering fully into reality, do you feel almost every time, and occasionally with an extraordinary force of impressions, that along with the dream you are leaving behind something you have failed to fathom? You smile at the absurdity of your dream and feel at the same time that the tissue of those absurdities contains some thought, but a thought that is real, something that belongs to your true life, something that exists and has always existed in your heart; it is as if your dream has told you something new, prophetic, awaited; your impression is strong, it is joyful or tormenting, but what it is and what has been told you—all that you can neither comprehend nor recall.