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 scene from Stavrogin (the rape, etc.),” of which Strakhov speaks in
the letter to Tolstoi, is preserved in the Dostoevsky Archives which
belong to the Pushkin Department of the Russian Academy of Sciences.[92]
It is a note-book of seventy-seven pages carefully executed in the
handwriting of A. G. Dostoevsky, a copy, although unfinished, of a
hitherto unknown manuscript of Dostoevsky. It is not difficult to
determine the place which had been intended for that fragment in _The
Possessed_. The manuscript is headed “Chapter IX. At Tikhon’s.” From the
contents it can be seen that the chapter so numbered must be referred to
Part Second of the novel. In our fragment the following incidents are
supposed to have already taken place: Shatov’s box on Stavrogin’s ear
(the last chapter of Part I.) and Stavrogin’s conversation with Shatov
in the night (the first chapter of Part II.). On the other hand
Stavrogin’s public declaration of his marriage with Maria Timofeevna
(Chapter X. Part II.) is only expected and is still being considered by
Stavrogin and Tikhon. Thus, our Chapter IX. ought to follow immediately
after Chapter VIII. of Part II. (“Ivan the Tsarevich”), where the
maddened Peter Verkhovensky confesses in a passionate whisper his
incredible love of Stavrogin, and where Stavrogin—in the highest state
of tension (as was ever the case with Dostoevsky)—reveals his true self.
(Stavrogin as Ivan Tsarevich, the unknown “he” of all Russia, is hiding
himself, the “beautiful” and “sun,” but through Verkhovensky’s wiles is
already enslaved by the demon of nihilism.) Yet Stavrogin has two ways
and two inclinations which constitute the basis and centre of the novel
so far as it affects the religious destinies of Russia. Apart from the
temptations of nihilism, he, like the future Aliosha Karamazov, knows
also the way to the monastery and to religious obedience. Thus after the
embraces of the devil—Verkhovensky (in Chapter VIII.)—there is the
confession to Tikhon (in our Chapter IX.).
Footnote 92:
The author of this article, published in _Builoe_, No. 18, 1922, seems
at the time of writing to have been ignorant of the version of
Stavrogin’s Confession published by the Central Archives.—TRANSLATORS.
Public-domain text, read in full here on John Shaqi.
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