“I went from him in a state of rapture. I stopped at the corner of his house, looked up at the sky, at the bright sun, on the passing people, and all; and with my whole body I felt that a glorious moment had come into my life,—a most important crisis; that a new life had begun, such as I had never anticipated in my most passionate dreams (and at that time I was a great dreamer). ‘Is it really true that I am so great?’ I asked myself, full of shame, full of timid glory.—Oh, do not laugh!—Never again did I have an idea that I was great. But at that time was it possible to bear it calmly? Oh! I will be worthy of this praise.”
His name from this time began to stand with Turgénief’s, Byélinsky’s, Iskander’s (Herzen’s), and others, in the pages of the Russian magazines. This period, which began so auspiciously, was clouded by a catastrophy which greatly affected his whole life. In 1849 he was arrested and imprisoned on the charge of being engaged in a secret political society. His older brother, a married man, the father of three children, was also arrested on the same charge. Dostoyevsky knew that his brother’s family was almost penniless, that his brother had taken no active part in the Petrashevsky Society, and had only borrowed books from the general library. The brother, however, was soon released by the interposition of the Emperor Nicholas. While he was in prison, Feódor Mikhaïlovitch wrote his beautiful story, “The Little Hero.” He was condemned to death; but the sentence, without his knowledge, was commuted to transportation to the mines. He wrote his brother on the 3d of January, 1850: “To-day we were taken to the Semyónovsky Place. Here the sentence of death was read to us, we were given the cross to kiss, the sabres were broken over our heads, and our death-toilet was prepared,—white shirts. Then three of our number were placed at the ‘disgraceful post,’ ready for execution. I was the sixth. Three were summoned at a time: consequently my turn came next, and I had only a second to live. I remembered thee, my brother, and all of thy household; at the last moment thou alone wert in my mind; here, only, I learned how I loved thee, my dear brother!... At last the drums sounded a retreat. Those who were fastened to the ‘disgraceful post’ were taken down, and it was announced that his Imperial Majesty had granted us our lives.”
“Dostoyevsky, as a thoroughly religious and highly moral man,” says Polevoï, “endured all the deprivations of his life in the mines with remarkable firmness and undisturbed equanimity. His faith was strengthened, not by the Bible alone, which was the only book allowed him in prison, but by his love for ‘Poor People,’ to whom he had sworn to be true till he died.”
After he spent a number of years in the mines, he entered the military service, and was quickly promoted to be an officer. He says, “I remember that soon after leaving the Siberian prison, in 1854, I began to read all the literature written during the five years since my imprisonment. The ‘Annals of a Sportsman’ had just begun to be published; and Turgénief’s first stories I read at one draught. The sun of the steppe shone upon me, spring began, and with it an entirely new life, an end to prison,—freedom!”
His passion for literature, so long restrained, broke out with energy and strength; and even before he quitted military service and returned to Petersburg, he wrote a few little trifles. In Petersburg he took part in the journal, “The Times” (Vremya), edited by his brother Mikhaïl Mikhaïlovitch. In 1860 appeared the first collection of his works, and shortly after appeared his great novel, “The Degraded and Insulted” (Unizhónnuie i Oskorblonnuie). At this time Turgénief, Gontcharóf (author of “Oblómof”), Grigoróvitch, and Count Lyof Tolstoï were in the full bloom of production, and Dostoyevsky’s book was not warmly received. But the most antagonistic critics were silenced when “The Recollections of a Dead House” appeared. It immediately gave him the reputation as one of the greatest lights of Russian literature.
In 1863 Dostoyevsky’s wife died; and in the following year he lost his beloved brother, whose journal, “The Times,” passed into his hands. But he was entirely unused to business, and was placed in a very embarrassing situation, which was intensified by a strange public impression that it was the novelist who was dead. Consequently its circulation was greatly reduced, and Feódor Mikhaïlovitch had to give it up. As a distraction for all these tribulations, Dostoyevsky devoted himself to literary work, and wrote his great story, “Crime and Punishment,” which established his reputation as a psychological analyst. In 1867 he married again, and lived abroad for four years. He also, looking from the “beautiful distance” upon the pitiful side of Russian social life, wrote his two stories, “Idiot” and “Devils.” After he came back he wanted to analyze the abnormal relationship between the rising generation and the older writers; and he founded a new journal, and wrote a novel entitled “Podrostok” (The Adult). The journal was given up at the end of 1877; but Dostoyevsky, who had new novels in view, promised ultimately to continue the journal at some future time. He died on the 9th of February, 1881; and on the day of his funeral the first number of the long-looked-for journal, which he did not live to see, was issued. All Petersburg escorted the beloved remains to the tomb; tens of thousands of people were counted in the procession. Dostoyevsky’s faith in humanity is summed up in his own words: “I never could understand the reason why one-tenth part of our people should be cultured, and the other nine-tenths must serve as the material support of the minority and themselves remain in ignorance. I do not want to think or to live with any other belief than that our ninety millions of people (and those who shall be born after us) will all be some day cultured, humanized, and happy. I know and I firmly believe that universal enlightenment will harm none of us. I also believe that the kingdom of thought and light is possible of being realized in our Russia, even sooner than elsewhere maybe, because with us, even now, no one defends the idea of one part of the population being enlisted against the other, as is found everywhere in the civilized countries of Europe.’
Note to [P. 203].
The Banya (from “The Recollections of a Dead-House”).
“In the whole city, there were only two public baths. The first, which was kept by a Hebrew, was numbered, with an entrance-fee of fifty kopeks for each number, and was designed for high-toned people. The other banya was pre-eminently common, old, filthy, small; and to this banya our prisoners were going. It was cold and sunny. The men were already rejoicing because they were going to get out of prison, and have a glimpse of the city. Jests, laughter, did not cease during the walk. A whole squad of soldiers escorted us with loaded guns, to the wonder of the whole city. At the banya they immediately divided us into two detachments. The second had to wait in the cold ante-room while the first detachment soaped themselves, and this was necessary on account of the smallness of the banya; but, notwithstanding this fact, the banya was so small, that it was hard to imagine how our half could find accommodation in it. But Petrof did not leave me: he himself, without my asking him, hurried to help me, and even offered to wash me. Bakliushin, as well as Petrof, offered me his services. He was a prisoner from a special cell, and was known among us as the pioneer, and him I remembered as the gayest and liveliest of the arestants, as indeed he was. We had already become somewhat well acquainted. Petrof helped me undress myself, because, as I was not used to it, it took me long; and the dressing-room was cold, almost as cold as the street. By the way, it is very hard for a prisoner to undress if he has not had some practice. In the first place, it is necessary to know how to unfasten quickly the shin-protectors.[63] These shin-protectors are made of leather, about seven inches long; and they are fastened to the underclothes directly under the iron anklet which encircles the leg. A pair of shin-protectors are worth not less than sixty kopeks; but, nevertheless, every prisoner gets himself a pair, at his own expense of course, because without them it is impossible to walk. The iron ring does not encircle the leg tightly, and it is easy to thrust a finger between the ring and the leg. Thus the iron strikes the leg, chafes it; and a prisoner without shin-protectors would in a single day have bad wounds. But to take off the shin-protectors is not the hardest thing of all. It is much harder to learn to get off the clothes when one wears the rings (kandalui). This is the whole trick: Suppose you are taking off the drawers from the left leg, it is necessary first to let the garment slip through between the leg and the ring. Afterwards you have to put it on again the same way. The same process must be gone through with when you put on clean clothes. For a newcomer it is even hard to guess how it is accomplished. The first one who ever taught us how to do it was the prisoner Kóryenef in Tobolsk, who had once been atamán of a gang of cut-throats, and had been fastened to a chain five years. But the prisoners get used to it, and do it without any difficulty. I gave several kopeks to Petrof to get soap and scrubbers. To be sure, the authorities furnished the prisoners with soap. Every one would get a little piece about the size of a two-kopek coin, and as thick as the slice of cheese served at evening lunch by middle-class people. Soap was sold here in the dressing-room, together with sbiten banya, a single pail of hot water. Whoever wanted to wash himself cleaner could get for a grosh, or half kopek, an extra pail, which was handed into the banya itself through a window made for that purpose from the dressing-room. After helping me to undress, Petrof led me by the hand, observing that it was very hard for me to walk in the rings. “Pull them up a little higher over the calf,” he added, supporting me as though he were my uncle (dyadka). “Be a little careful here, there is a door-sill.” I even felt a little ashamed. I wanted to assure Petrof that I could get along by myself, but he would not have believed me. He treated me just like a young and incapable child, whom everybody was obliged to help. Petrof was far from being a servant, by no means was he a servant. Had I insulted him, he would have understood how to behave to me. I did not offer him any money for his services, and he did not ask for any. What, then, prompted him to take such care of me?
“When we opened the door of the banya, I thought that we were going into Gehenna. Imagine a room about twelve feet long, and as wide, stuffed with probably a hundred men at once, and, at the very least, surely eighty, because the prisoners were divided into two detachments, and the whole number of us who went to the banya were two hundred men; the steam blinding our eyes, the sweat, the filth, such a crowd that there was no room to get a leg in. I was alarmed, and wanted to go back, but Petrof immediately encouraged me. Somehow, with the greatest difficulty, we squeezed ourselves through to the benches, over the heads of those who were sitting on the floor, asking them to bend down so that we could pass. But all the places on the benches were occupied. Petrof told me that it was necessary to buy a place, and immediately entered into transactions with a prisoner who had taken a place near the window. For a kopek the prisoner surrendered his place, immediately took the money from Petrof, who had it tight in his fist, having foreseen that it would be necessary to bring it with him into the banya. The man threw himself under the bench, directly under my place, where it was dark, filthy, and where the slimy dampness was almost half a finger in thickness. But the places under the benches were also taken; even there, the crowd clustered. On the whole floor, there was not a free place as large as the palm of the hand where the prisoners would not be sitting doubled up, washing themselves in their pails. Others stood upright among these, and, holding their pails in their hands, washed themselves as best they could. The dirty water ran down directly on the shaven heads of those who sat beneath them. On the platform, and on all the steps leading to it, were men washing themselves, bent down and doubled up. But precious little washing they got. Plebeians wash themselves very little with hot water and soap: they only steam themselves tremendously, and then pour cold water over them, and that’s their whole bath. Fifty brooms or so on the platform were rising and falling in concert: they all broomed themselves into a state of intoxication. Every instant steam was let in. It was not merely heat, it was hell let loose. It was all one uproar and hullaballoo (gogotalo), with the rattling of a hundred chains dragging over the floor.... Some, trying to pass, entangled themselves with the chains of others, and they themselves bumped against the heads of those sitting below, and they tumbled over, and scolded, and dragged into the quarrel those whom they hit. The filth was streaming on every side. All were in an excited, and as it were intoxicated, state of mind. Shrieks and cries were heard. At the dressing-room window, where the water was handed through, there was a tumult, a pushing, even fighting. The hot water ordered was spilt on the heads of those sitting on the floor, before it reached its destination. Now and then, at the window or in the half-opened door, a soldier with mustachioed face would show himself, with gun in hand, ready to quell any disorder. The shaven heads and red, parboiled bodies of the prisoners seemed uglier than ever. On their parboiled shoulders clearly appeared, oftentimes, the welts caused by the strokes and lashes which they may have received in days gone by; so that now all these backs seem to be freshly wounded. Horrid welts! A chill went through my skin at seeing them. “Give us more steam;” and the steam would spread in a thick hot cloud over the whole banya. From under the cloud of steam gleamed scarred backs, shaven heads, disfigured arms and legs. And as a fit climax Isaï Fomitch (the Jew) would roar with all his throat, from the top of the platform. He steams himself into insanity, but it seems as if no heat could satisfy him. For a kopek he hires a washer (parilshchik); but at last it gets too warm for him, and he throws down the broom, and runs to pour cold water on him. Isaï Fomitch does not give up hope, but hires a second, a third: he makes up his mind, on such occasions, not to grudge any expense, and he has as many as half a dozen washers. “You are tough, Isaï Fomitch, you are a fine fellow,” shout the prisoners from below. And Isaï Fomitch himself feels that at this moment he stands above them all, and could thrust them all under his belt; he is in a glory; and with a sharp, crazy voice he shouts out his aria lya-lya-lya-lya, drowning all other voices.[64] The thought entered my mind, that, if we were ever to be all in hell, then it would look very much like this place. I could not refrain from imparting this thought to Petrof: he only looked around, but said nothing.”