Short Story Writers From Russia

"The novel's outside world, if well enough created, does live on, when you look at the world of Jane Austen, Flaubert, Turgenev, Tolstoy, Proust! They're indelible. War and Peace is not only real to today's reader, it will outlast him too."

"The play that Luisa Capetillo wrote in 1909, Influencias de las ideas modernas (The Influence of Modern Ideas), published in San Juan in 1916, was inspired by Tolstoy's philosophy and included a main character who resembled him."

"Tolstoy was an advocate of non-resistance only because he was protected from people's impudence by his innumerable friends. One man can stand for non-resistance, because those who stand for resistance will protect him. You will not be able to do without resistance advocates."

"In what did Tolstoi's work actually consist? It is the outcry of the universal conscience. His works voice the consciences of us all, expressed sincerely by the most ardent and the most sensitive of hearts. The popularity of Tolstoi throughout the world is explained solely by the simplicity and the sincerity of his doctrine, which appeals to all, without distinction, calling on mankind to recognise the same great truth, to make the same great moral effort for the realisation of love."

"If I could kill him and create a new person exactly the same as he is now, I would do so happily."

"The novelist is haunted by a sense of the past. His work is often an attempt to come to terms with 'the thing that has been', a struggle, as it were, to sensitively register his encounter with history, his people's history. And the novelist, at his best, must feel himself heir to a continuous tradition. He must feel himself, as I think Tolstoy did in War and Peace or Sholokov in And Quiet Flows the Don, swimming, struggling, defining himself, in the mainstream of his people's historical drama."

"He was a revolutionary in his thinking and later in life he was an activist and reformer; he was best known as Russia's greatest moral authority, and his teachings on civil disobedience have inspired Gandhi, Martin Luther King, Jr. and countless others. He was, and still is, an author to be reckoned with."

"It is to Tolstoy whom Mahatma Gandhi gave credit for his own first understanding of nonviolent resistance to oppression, and there is an unbroken lineage from Tolstoy to Gandhi to Martin Luther King."

"Tolstoy... was also deeply influenced by Indian religious thought. Like Wagner, his introduction to it was through Burnouf and Schopenhauer. Beginning with his Confessions, there is no work of his "which is not inspired, in part by Hindu thought", to put it in the words of Markovitch quoted by Raymond Schwab in The Oriental Renaissance. He further adds that Tolstoy also "remains the most striking example, among a great many, of those who sought a cure for the western spirit in India"."

"Even beyond their deaths, the two novelists stand in contrariety. Tolstoy, the foremost heir to the traditions of the epic; Dostoevsky, one of the major dramatic tempers after Shakespeare; Tolstoy, the mind intoxicated with reason and fact; Dostoevsky, the condemner of rationalism, the great lover of paradox; Tolstoy, the poet of the land, of the rural setting and pastoral mood; Dostoevsky, the arch-citizen, the master-builder of the modern metropolis in the province of language; Tolstoy, thirsting for the truth, destroying himself and those about him in excessive pursuit of it; Dostoevsky, rather against the truth than against Christ, suspicious of total understanding and on the side of mystery; Tolstoy, "keeping at all times," in Coleridge's phrase, "in the high road of life"; Dostoevsky, advancing into the labyrinth of the unnatural, into the cellarage and morass of the soul; Tolstoy, like a colossus bestriding the palpable earth, evoking the realness, the tangibility, the sensible entirety of concrete experience; Dostoevsky, always on the verge of the hallucinatory, of the spectral, always vulnerable to daemonic intrusions into what might prove, in the end, to have been merely a tissue of dreams; Tolstoy, the embodiment of health and Olympian vitality; Dostoevsky, the sum of energies charged with illness and possession."

"The universal is the unfolding of the potential of diverse and multiple locals, acting in self-organized ways but guided by the common principles of love and reverence for life. Tolstoy wrote from his deathbed: "Understanding that welfare for human beings lies only in their unity, and that unity cannot be attained by violence. Unity can only be reached when each person, not thinking about unity, thinks only about fulfilling the laws of life. Only this supreme law of love, alike for all humans, unifies humanity.""

"Tostoy's message has not grown out-of-date. In the present "end of an age" when fear and anxiety and collective crime have expanded beyond even Tolstoy's conception of the possibilities, these essays come to us with prophetic force and urgency. He strides like a giant over all the pettifogging economists and politicians and confronts us with his unanswerable accusations, his scorn and his love of life and humanity."

"It has been said that a careful reading of Anna Karenina, if it teaches you nothing else, will teach you how to make strawberry jam."

""Both of them are heresiarchs," Akhmatova used to say about Dostoyevski and Tolstoi. She compared the two greatest Russian writers to twin towers of the same building. Both of them sought salvation from imminent catastrophe, the nature of which was understood by Dostoyevski, though not by Tolstoi. In their actual proposals for salvation both of them exhibited license in the highest degree. In fact, however, not even the best of proposals would have been able to halt a process of decomposition already so far advanced."

"People of our generation were divided into supporters of Dostoyevski or Tolstoi, and M. tended to lean toward Tolstoi; but in a general sense he was immune to both, since he suspected that the one was just as much a heresiarch as the other."

"Tolstoy's pacifism, which had profoundly influenced William Jennings Bryan, led Bryan to pursue a sincere search for a peaceful foreign policy in his position as Secretary of State in Woodrow Wilson's first administration…Another progressive reformer who was greatly influenced by Tolstoy's principles was the lawyer Clarence Darrow, whose book, Resist Not Evil spread the doctrine of anarchist nonviolent resistance. But Darrow's pacifism, like that of many of his contemporaries, collapsed with the outbreak of World War I."

""Garrison was the first to proclaim this principle as a rule for the organization of man's life," Tolstoy acknowledged, and described the "spiritual joy" with which he discovered the existence of kindred thinkers in Garrison, Ballou and the earlier pacifist William Dymond. Later in his life Tolstoy added to the list of Americans who had influenced him, the names of Emerson, Thoreau and Walt Whitman, among others. He was also influenced in his economic views by Henry George's Progress and Poverty. In turn, Tolstoy exerted a considerable influence on American intellectuals, and his ideas inspired a revitalization of the American peace movement."

"It was Jane Addams, the founder of Hull House in Chicago, who most consistently carried Tolstoyan ideas into practice. Addams had visited Tolstoy in Russia and was a lifelong admirer of his work. She well understood the practical implications of his ideas, which she expressed as follows: "Tolstoy would make non-resistance aggressive. He would carry over into the reservoirs of moral influence all the strength which is now spent in coercion and resistance." In his spirit, she advocated "a newer humanitarianism," aggressive in its pursuit of social welfare and international in its reach, as a moral equivalent for war. Addams steadfastly carried these convictions into practice in her peace activities during World War I and her leadership in the postwar Women's International League for Peace and Freedom. She suffered ostracism, vilification and isolation for her pacifism, but she was one of a handful of people who kept the idea and tradition alive in a time of conformity and reaction."

"Tolstoi-I always come back to Tolstoi when talking about novels. Tolstoi slips from one mind into another without saying much about it. He is actually marvelous at it. I don't know how he does it. I just re-read War and Peace, and I still have no idea. He can go from a man's mind into a mind of a hunting dog, and back, and you don't feel confused; you know who is thinking all along. It's incredibly skillful. In War and Peace, we're in Natacha's head, and in Pier's head, and in Andrej's head, and many minor characters, we get into the minds. We have the point of view of dozens of people. There's only one that we're never in his head and that's Dolokhov, the most villainous man in the book, the man who creates destruction wherever he goes. He's psychopathic, and I think Tolstoi felt there was no getting inside that mind, or he did not want to, I don't know."

"It is not sufficient to observe our mysteries in the seclusion of our lodge—we must act—act! We are drowsing, but we must act. (Pierre raised his notebook and began to read.) For the dissemination of pure truth and to secure the triumph of virtue," he read, "we must cleanse men from prejudice, diffuse principles in harmony with the spirit of the times, undertake the education of the young, unite ourselves in indissoluble bonds with the wisest men, boldly yet prudently overcome superstitions, infidelity, and folly, and form of those devoted to us a body linked together by unity of purpose and possessed of authority and power."

"The only thing that we know is that we know nothing — and that is the highest flight of human wisdom."

"You will die — and it will all be over. You will die and find out everything — or cease asking."

"Seize the moments of happiness, love and be loved! That is the only reality in the world, all else is folly. It is the one thing we are interested in here."

"Three days later the little princess was buried, and Prince Andrei went up the steps to where the coffin stood, to give her the farewell kiss. And there in the coffin was the same face, though with closed eyes. "Ah, what have you done to me?" it still seemed to say, and Prince Andrei felt that something gave way in his soul and that he was guilty of a sin he could neither remedy nor forget."

""What's this? Am I falling? My legs are giving way under me," he thought, and fell on his back. He opened his eyes, hoping to see how the struggle of the French soldiers with the artilleryman was ending, and eager to know whether the red-haired gunner artilleryman was killed or not, whether the cannons had been taken or saved. But he saw nothing of all that. Above him there was nothing but the sky — the lofty sky, not clear, but still immeasurably lofty, with gray clouds creeping quietly over it."

"Pierre, who from the moment Prince Andrew entered the room had watched him with glad, affectionate eyes, now came up and took his arm. Before he looked round Prince Andrew frowned again, expressing his annoyance with whoever was touching his arm, but when he saw Pierre's beaming face he gave him an unexpectedly kind and pleasant smile. "There now!... So you, too, are in the great world?" said he to Pierre. "I knew you would be here," replied Pierre. "I will come to supper with you. May I?" he added in a low voice so as not to disturb the vicomte who was continuing his story. "No, impossible!" said Prince Andrew, laughing and pressing Pierre's hand to show that there was no need to ask the question. He wished to say something more, but at that moment Prince Vasíli and his daughter got up to go and the two young men rose to let them pass."

"Just then another visitor entered the drawing room: Prince Andrew Bolkónski, the little princess' husband. He was a very handsome young man, of medium height, with firm, clearcut features. Everything about him, from his weary, bored expression to his quiet, measured step, offered a most striking contrast to his quiet, little wife. It was evident that he not only knew everyone in the drawing room, but had found them to be so tiresome that it wearied him to look at or listen to them. And among all these faces that he found so tedious, none seemed to bore him so much as that of his pretty wife. He turned away from her with a grimace that distorted his handsome face, kissed Anna Pávlovna's hand, and screwing up his eyes scanned the whole company."

"The vicomte was a nice-looking young man with soft features and polished manners, who evidently considered himself a celebrity but out of politeness modestly placed himself at the disposal of the circle in which he found himself. Anna Pávlovna was obviously serving him up as a treat to her guests. As a clever maître d'hôtel serves up as a specially choice delicacy a piece of meat that no one who had seen it in the kitchen would have cared to eat, so Anna Pávlovna served up to her guests, first the vicomte and then the abbé, as peculiarly choice morsels. The group about Mortemart immediately began discussing the murder of the Duc d'Enghien. The vicomte said that the Duc d'Enghien had perished by his own magnanimity, and that there were particular reasons for Buonaparte's hatred of him."

"Anna Pávlovna's reception was in full swing. The spindles hummed steadily and ceaselessly on all sides. With the exception of the aunt, beside whom sat only one elderly lady, who with her thin careworn face was rather out of place in this brilliant society, the whole company had settled into three groups. One, chiefly masculine, had formed round the abbé. Another, of young people, was grouped round the beautiful Princess Hélène, Prince Vasíli's daughter, and the little Princess Bolkónskaya, very pretty and rosy, though rather too plump for her age. The third group was gathered round Mortemart and Anna Pávlovna."

"The young Princess Bolkónskaya had brought some work in a gold-embroidered velvet bag. Her pretty little upper lip, on which a delicate dark down was just perceptible, was too short for her teeth, but it lifted all the more sweetly, and was especially charming when she occasionally drew it down to meet the lower lip. As is always the case with a thoroughly attractive woman, her defect—the shortness of her upper lip and her half-open mouth—seemed to be her own special and peculiar form of beauty. Everyone brightened at the sight of this pretty young woman, so soon to become a mother, so full of life and health, and carrying her burden so lightly. Old men and dull dispirited young ones who looked at her, after being in her company and talking to her a little while, felt as if they too were becoming, like her, full of life and health. All who talked to her, and at each word saw her bright smile and the constant gleam of her white teeth, thought that they were in a specially amiable mood that day."

"Each visitor performed the ceremony of greeting this old aunt whom not one of them knew, not one of them wanted to know, and not one of them cared about; Anna Pávlovna observed these greetings with mournful and solemn interest and silent approval. The aunt spoke to each of them in the same words, about their health and her own, and the health of Her Majesty, "who, thank God, was better today." And each visitor, though politeness prevented his showing impatience, left the old woman with a sense of relief at having performed a vexatious duty and did not return to her the whole evening."

"Now about your family. Do you know that since your daughter came out everyone has been enraptured by her? They say she is amazingly beautiful."

"Well, Prince, so Genoa and Lucca are now just family estates of the Buonapartes. But I warn you, if you don't tell me that this means war, if you still try to defend the infamies and horrors perpetrated by that Antichrist—I really believe he is Antichrist—I will have nothing more to do with you and you are no longer my friend, no longer my 'faithful slave,' as you call yourself! But how do you do? I see I have frightened you—sit down and tell me all the news."

"I have lived through much, and now I think I have found what is needed for happiness. A quiet secluded life in the country, with the possibility of being useful to people to whom it is easy to do good, and who are not accustomed to have it done to them; then work which one hopes may be of some use; then rest, nature, books, music, love for one's neighbor -- such is my idea of happiness. And then, on the top of all that, you for a mate, and children perhaps -- what more can the heart of man desire?"

"There is only one enduring happiness in life—to live for others."

"I longed for activity, instead of an even flow of existence. I wanted excitement and danger and the chance to renounce self for the sake of my love. I was conscious of a superabundance of energy which found no outlet in our quiet life. I had bouts of depression, which I tried to hide, as something to be ashamed of...My mind, even my senses were occupied, but there was another feeling – the feeling of youth and a craving for activity – which found no scope in our quiet life...So time went by, the snow piled higher and higher round the house, and there we remained together, always and for ever alone and just the same in each other's eyes; while somewhere far away amidst glitter and noise multitudes of people thrilled, suffered and rejoiced, without one thought of us and our existence which was ebbing away. Worst of all, I felt that every day that passed riveted another link to the chain of habit which was binding our life into a fixed shape, that our emotions, ceasing to be spontaneous, were being subordinated to the even, passionless flow of time... 'It's all very well ... ' I thought, 'it's all very well to do good and lead upright lives, as he says, but we'll have plenty of time for that later, and there are other things for which the time is now or never.' I wanted, not what I had got, but a life of challenge; I wanted feeling to guide us in life, and not life to guide us in feeling."

"Science is meaningless because it gives no answer to our question, the only question important for us: 'what shall we do and how shall we live"

"The truth is that the State is a conspiracy designed not only to exploit, but above all to corrupt its citizens ... Henceforth, I shall never serve any government anywhere."

"People usually think that progress consists in the increase of knowledge, in the improvement of life, but that isn't so. Progress consists only in the greater clarification of answers to the basic questions of life. The truth is always accessible to a man. It can't be otherwise, because a man's soul is a divine spark, the truth itself. It's only a matter of removing from this divine spark (the truth) everything that obscures it. Progress consists, not in the increase of truth, but in freeing it from its wrappings. The truth is obtained like gold, not by letting it grow bigger, but by washing off from it everything that isn't gold."

"How good is it to remember one's insignificance: that of a man among billions of men, of an animal amid billions of animals; and one's abode, the earth, a little grain of sand in comparison with Sirius and others, and one's life span in comparison with billions on billions of ages. There is only one significance, you are a worker. The assignment is inscribed in your reason and heart and expressed clearly and comprehensibly by the best among the beings similar to you. The reward for doing the assignment is immediately within you. But what the significance of the assignment is or of its completion, that you are not given to know, nor do you need to know it. It is good enough as it is. What else could you desire?"

"Men think it right to eat animals, because they are led to believe that God sanctions it. This is untrue. No matter in what books it may be written that it is not sinful to slay animals and to eat them, it is more clearly written in the heart of man than in any books that animals are to be pitied and should not be slain any more than human beings. We all know this if we do not choke the voice of our conscience."

"God is the infinite ALL. Man is only a finite manifestation of Him. Or better yet: God is that infinite All of which man knows himself to be a finite part. God alone exists truly. Man manifests Him in time, space and matter. The more God's manifestation in man (life) unites with the manifestations (lives) of other beings, the more man exists. This union with the lives of other beings is accomplished through love. God is not love, but the more there is of love, the more man manifests God, and the more he truly exists... We acknowledge God only when we are conscious of His manifestation in us. All conclusions and guidelines based on this consciousness should fully satisfy both our desire to know God as such as well as our desire to live a life based on this recognition."

"Understand then all of you, especially the young, that to want to impose an imaginary state of government on others by violence is not only a vulgar superstition, but even a criminal work. Understand that this work, far from assuring the well-being of humanity is only a lie, a more or less unconscious hypocrisy, camouflaging the lowest passions we possess."

"All violence consists in some people forcing others, under threat of suffering or death, to do what they do not want to do."

"One might think that it must be quite clear to people not deprived of reason, that violence breeds violence; that the only means of deliverance from violence lies in not taking part in it. This method, one would think, is quite obvious. It is evident that a great majority of men can be enslaved by a small minority only if the enslaved themselves take part in their own enslavement. If people are enslaved, it is only because they either fight violence with violence or participate in violence for their own personal profit. Those who neither struggle against violence nor take part in it can no more be enslaved than water can be cut. They can be robbed, prevented from moving about, wounded or killed, but they cannot be enslaved: that is, made to act against their own reasonable will."

"Not only does the action of Governments not deter men from crimes; on the contrary, it increases crime by always disturbing and lowering the moral standard of society. Nor can this be otherwise, since always and everywhere a Government, by its very nature, must put in the place of the highest, eternal, religious law (not written in books but in the hearts of men, and binding on every one) its own unjust, man-made laws, the object of which is neither justice nor the common good of all but various considerations of home and foreign expediency."

"Every one who has a heart and eyes sees that you, working men, are obliged to pass your lives in want and in hard labor, which is useless to you, while other men, who do not work, enjoy the fruits of your labor—that you are the slaves of these men, and that this ought not to exist."

"There can be only one permanent revolution — a moral one; the regeneration of the inner man. How is this revolution to take place? Nobody knows how it will take place in humanity, but every man feels it clearly in himself. And yet in our world everybody thinks of changing humanity, and nobody thinks of changing himself."

"The Anarchists are right in everything; in the negation of the existing order, and in the assertion that, without authority, there could not be worse violence than that of authority under existing conditions. They are mistaken only in thinking that Anarchy can be instituted by a revolution. "To establish Anarchy." "Anarchy will be instituted." But it will be instituted only by there being more and more people who do not require protection from governmental power, and by there being more and more people who will be ashamed of applying this power."

"The workmen's revolution, with the terrors of destruction and murder, not only threatens us, but we have already been living upon its verge during the last thirty years, and it is only by various cunning devices that we have been postponing the crisis... The hatred and contempt of the oppressed people are increasing, and the physical and moral strength of the richer classes are decreasing: the deceit which supports all this is wearing out, and the rich classes have nothing wherewith to comfort themselves."