Stavrogin's Confession and The Plan of The Life of a Great Sinner: With Introductory and Explanatory Notes — John Shaqi
Stavrogin's Confession and The Plan of The Life of a Great Sinner: With Introductory and Explanatory NotesDostoyevsky, Fyodor
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Stavrogin's Confession and The Plan of The Life of a Great Sinner: With Introductory and Explanatory Notes
Dostoyevsky, Fyodor
Dostoyevsky, Fyodor, 1821-1881 -- Translations into English; Russia -- Social life and customs -- Fiction
The printing was in fact foreign: three little sheets of ordinary
small-sized writing-paper printed and stitched together. It must have
been printed secretly at a Russian press abroad, and the sheets at the
first glance looked very much like a political pamphlet. The title read:
“From Stavrogin.”
I insert the document literally in my chronicle.[24] I have allowed
myself to correct the spelling, for the mistakes are rather numerous and
have surprised me a little, considering after all that the author was a
man of education and even well-read (of course, relatively speaking).
But in the style I have made no alterations whatever, in spite of its
irregularities. It is at any rate clear that the writer was above all
not a man of letters.[25]
Footnote 24:
After “chronicle” there is struck out: “it must be supposed that it is
now known to many.”
Footnote 25:
After the words “above all not a man of letters” there is written in
Dostoevsky’s hand on the proofs “one remark, only one.” In the text of
the opening of Chapter I., published as a Supplement to Vol. VIII. of
the Jubilee Edition of 1906 of Dostoevsky’s Works, there is the
following passage, which is not in the proofs:
“I shall allow myself one more remark, although I am straying in
advance of my story. This document is, in my opinion, a morbid work, a
work of the devil who took hold of that gentleman. It is like this: as
if a man were suffering from acute pain and tossing about in bed,
trying to find a position to relieve his pain even for a moment. Not
even to relieve the pain, but only to change it, momentarily, for
another. In a situation like that, one of course does not bother about
the becomingness or good sense of the position. The fundamental idea
of the document is a terrible, undisguised craving for
self-punishment, the need for the cross, for immolation in the eyes of
all. And yet this need for the cross in a man who does not believe in
the cross, does not this in itself form ‘an idea,’ as Stepan
Trofimovich expressed himself once, on a different occasion though. On
the other hand, the document is at the same time something wild and
random, although evidently written with a different intention. The
author declares that he could not help writing it, that he was
‘compelled,’ and this is quite likely; he would have been glad to let
that cup pass him by, if only he could; but he indeed, so it seems,
could not do so, and he merely snatched at a convenient excuse for a
fresh outburst. Yes, the sick man tosses about in his bed and wishes
to exchange one pain for another, and now the struggle with society
appears to him the easiest position, and he throws out a challenge to
it.
“Indeed, in the very fact of such a document is implied a new,
unexpected, and unforgivable defiance of society—only to find some
enemy to pick a quarrel with!
Public-domain text, read in full here on John Shaqi.
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