Beautiful and Toxic Multitudes
by Mark Chmiel
Prompted by a recent tragedy, I turned again to the conclusion of Fyodor Dostoevsky’s The Brothers Karamazov. I cried as I reread the exchanges between Kolya and Alyosha, thinking all the while of what dear friends have lost. I remembered how, many years ago in mid-May, as a treat to myself after the academic year, I’d reread Dostoevsky’s last novel. Just this morning I began perusing volume five of Jospeh Frank’s acclaimed biography of the Russian novelist. Imagine: An assiduous Jewish academic spending decades of his life writing about the times and life of, yes, a magnificent writer as well as an anti-Semite. This led me to return to Leonid Tsypkin’s novel Summer in Baden-Baden, which shifts quickly back and forth from the narrator going to Leningrad to check out the sites of Dostoevsky’s fans to the Dostoevskys as a married couple going to Dresden (Baden-Baden) where we see the extremes of the Russian writer with his gambling, self-loathing, and self-abasement before his bride-secretary, before the narrator ends up visiting an older friend, Gilda Yakovlevna, after which is how the novel ends, with “Tsypkin,” a Russian Jew reflecting on how and why it is that so many Jews like himself are Fyodorophiles, even though Dostoevsky despised Jews. Frank and Tsypkin forego the “all or none” mentality. Rather, they somehow hold it all, recognizing but not freaking out at the “both/and” of the beautiful and toxic in Dostoevsky the person. Of course, so many of Dostoevsky’s riveting characters—Dmitri Karamazov being an obvious example—are charged with just this gripping interbeing of the noble and ignoble. “I loved depravity, I also loved the shame of depravity. I loved cruelty: am I not a bedbug, an evil insect? In short – a Karamazov!” “I understand now that for men such as I a blow is needed, a blow of fate, to catch them as with a noose and bind them by an external force. Never, never would I have risen by myself! But the thunder has struck. I accept the torment of accusation and of my disgrace before all, I want to suffer and be purified by suffering. And perhaps I will be purified, eh, gentlemen? But hear me, all the same, for the last time: I am not guilty of my father’s blood!” I remember Susan Sontag (another Jew obsessed with Russian literature) on Tsypkin’s novel: “If you want from one book an experience of the depth and authority of Russian literature, read this book. If you want a novel that can fortify your soul and give you a larger idea of feeling, and of breathing, read this book.” But don’t stop there. Solzhenitsyn had his manias; is that a reason to avoid One Day in the Life of Ivan Denisovich? Is the moral crankiness and dreary dogmatism of the later Tolstoy grounds for passing up Hadji Murad?