Konstantin Dmitrich Levin Quotes

“The place where she stood seemed to him a holy shrine, unapproachable, and there was one moment when he was almost retreating, so overwhelmed was he with terror. He had to make an effort to master himself, and to remind himself that people of all sorts were moving about her, and that he too might come there to skate. He walked down, for a long while avoiding looking at her as at the sun, but seeing her, as one does the sun, without looking.”

“His ideas of marriage were, consequently, quite unlike those of the great majority of his acquaintances, for whom getting married was one of the numerous facts of social life. For Levin it was the chief affair of life, on which its whole happiness turned.”

“All the girls in the world were divided into two classes: one class--all the girls in the world except her, and those girls with all sorts of human weaknesses, and very ordinary girls: the other class--she alone, having no weaknesses of any sort and higher than all humanity.”

Strange as it may appear, it was with the household, the family, that Konstantin Levin was in love, especially with the feminine half of the household. Levin did not remember his own mother, and his only sister was older than he was, so that it was in the Shtcherbatskys’ house that he saw for the first time that inner life of an old, noble, cultivated, and honorable family of which he had been deprived by the death of his father and mother.

One would have thought that nothing could be simpler than for him, a man of good family, rather rich than poor, and thirty-two years old, to make the young Princess Shtcherbatskaya an offer of marriage; in all likelihood he would at once have been looked upon as a good match. But Levin was in love, and so it seemed to him that Kitty was so perfect in every respect that she was a creature far above everything earthly; and that he was a creature so low and so earthly that it could not even be conceived that other people and she herself could regard him as worthy of her.

They were fond of one another in spite of the difference of their characters and tastes, as friends are fond of one another who have been together in early youth. But in spite of this, each of them—as is often the way with men who have selected careers of different kinds—though in discussion he would even justify the other’s career, in his heart despised it. It seemed to each of them that the life he led himself was the only real life, and the life led by his friend was a mere phantasm.

You have a character that’s all of a piece, and you want the whole of life to be of a piece too—but that’s not how it is. You despise public official work because you want the reality to be invariably corresponding all the while with the aim—and that’s not how it is. You want a man’s work, too, always to have a defined aim, and love and family life always to be undivided—and that’s not how it is.

“Yes, there is something in me hateful, repulsive,” thought Levin, as he came away from the Shtcherbatskys’, and walked in the direction of his brother’s lodgings. “And I don’t get on with other people. Pride, they say. No, I have no pride. If I had any pride, I should not have put myself in such a position.” And he pictured to himself Vronsky, happy, good-natured, clever, and self-possessed, certainly never placed in the awful position in which he had been that evening. “Yes, she was bound to choose him. So it had to be, and I cannot complain of anyone or anything. I am myself to blame. What right had I to imagine she would care to join her life to mine? Who am I and what am I? A nobody, not wanted by anyone, nor of use to anybody.”

Levin felt that, in spite of all the ugliness of his life, his brother Nikolay, in his soul, in the very depths of his soul, was no more in the wrong than the people who despised him. He was not to blame for having been born with his unbridled temperament and his somehow limited intelligence. But he had always wanted to be good.

In the morning Konstantin Levin left Moscow, and towards evening he reached home. On the journey in the train he talked to his neighbors about politics and the new railways, and, just as in Moscow, he was overcome by a sense of confusion of ideas, dissatisfaction with himself, shame of something or other. But when he got out at his own station, when he saw his one-eyed coachman, Ignat, with the collar of his coat turned up; when, in the dim light reflected by the station fires, he saw his own sledge, his own horses with their tails tied up, in their harness trimmed with rings and tassels; when the coachman Ignat, as he put in his luggage, told him the village news, that the contractor had arrived, and that Pava had calved,—he felt that little by little the confusion was clearing up, and the shame and self-dissatisfaction were passing away.

“You don’t admit, I know, that one can be fond of new rolls when one has had one’s rations of bread—to your mind it’s a crime; but I don’t count life as life without love,” he said, taking Levin’s question his own way. “What am I to do? I’m made that way. And really, one does so little harm to anyone, and gives oneself so much pleasure....”

Political economy told him that the laws by which the wealth of Europe had been developed, and was developing, were universal and unvarying. Socialism told him that development along these lines leads to ruin. And neither of them gave an answer, or even a hint, in reply to the question what he, Levin, and all the Russian peasants and landowners, were to do with their millions of hands and millions of acres, to make them as productive as possible for the common weal.

“How beautiful!” he thought, looking at the strange, as it were, mother-of-pearl shell of white fleecy cloudlets resting right over his head in the middle of the sky. “How exquisite it all is in this exquisite night! And when was there time for that cloud-shell to form? Just now I looked at the sky, and there was nothing in it—only two white streaks. Yes, and so imperceptibly too my views of life changed!”

He felt that if they had both not kept up appearances, but had spoken, as it is called, from the heart—that is to say, had said only just what they were thinking and feeling—they would simply have looked into each other’s faces, and Konstantin could only have said, “You’re dying, you’re dying!” and Nikolay could only have answered, “I know I’m dying, but I’m afraid, I’m afraid, I’m afraid!” And they could have said nothing more, if they had said only what was in their hearts. But life like that was impossible, and so Konstantin tried to do what he had been trying to do all his life, and never could learn to do, though, as far as he could observe, many people knew so well how to do it, and without it there was no living at all. He tried to say what he was not thinking, but he felt continually that it had a ring of falsehood, that his brother detected him in it, and was exasperated at it.

He sat on his bed in the darkness, crouched up, hugging his knees, and holding his breath from the strain of thought, he pondered. But the more intensely he thought, the clearer it became to him that it was indubitably so, that in reality, looking upon life, he had forgotten one little fact—that death will come, and all ends; that nothing was even worth beginning, and that there was no helping it anyway. Yes, it was awful, but it was so.

He could not be mistaken. There were no other eyes like those in the world. There was only one creature in the world that could concentrate for him all the brightness and meaning of life. It was she. It was Kitty.

He saw nothing but death or the advance towards death in everything. But his cherished scheme only engrossed him the more. Life had to be got through somehow till death did come. Darkness had fallen upon everything for him; but just because of this darkness he felt that the one guiding clue in the darkness was his work, and he clutched it and clung to it with all his strength.

If he had been asked whether he liked or didn’t like the peasants, Konstantin Levin would have been absolutely at a loss what to reply. He liked and did not like the peasants, just as he liked and did not like men in general. Of course, being a good-hearted man, he liked men rather than he disliked them, and so too with the peasants. But like or dislike “the people” as something apart he could not, not only because he lived with “the people,” and all his interests were bound up with theirs, but also because he regarded himself as a part of “the people,” did not see any special qualities or failings distinguishing himself and “the people,” and could not contrast himself with them.

“I do value my idea and my work awfully; but in reality only consider this: all this world of ours is nothing but a speck of mildew, which has grown up on a tiny planet. And for us to suppose we can have something great—ideas, work—it’s all dust and ashes.”

On the day when in the drawing-room of the house in Arbaty Street she had gone up to him in her brown dress, and given herself to him without a word—on that day, at that hour, there took place in her heart a complete severance from all her old life, and a quite different, new, utterly strange life had begun for her, while the old life was actually going on as before. Those six weeks had for her been a time of the utmost bliss and the utmost misery. All her life, all her desires and hopes were concentrated on this one man, still uncomprehended by her, to whom she was bound by a feeling of alternate attraction and repulsion, even less comprehended than the man himself, and all the while she was going on living in the outward conditions of her old life. Living the old life, she was horrified at herself, at her utter insurmountable callousness to all her own past, to things, to habits, to the people she had loved, who loved her—to her mother, who was wounded by her indifference, to her kind, tender father, till then dearer than all the world. At one moment she was horrified at this indifference, at another she rejoiced at what had brought her to this indifference. She could not frame a thought, not a wish apart from life with this man; but this new life was not yet, and she could not even picture it clearly to herself. There was only anticipation, the dread and joy of the new and the unknown. And now behold—anticipation and uncertainty and remorse at the abandonment of the old life—all was ending, and the new was beginning. This new life could not but have terrors for her inexperience; but, terrible or not, the change had been wrought six weeks before in her soul, and this was merely the final sanction of what had long been completed in her heart.

Levin had been married three months. He was happy, but not at all in the way he had expected to be. At every step he found his former dreams disappointed, and new, unexpected surprises of happiness. He was happy; but on entering upon family life he saw at every step that it was utterly different from what he had imagined. At every step he experienced what a man would experience who, after admiring the smooth, happy course of a little boat on a lake, should get himself into that little boat. He saw that it was not all sitting still, floating smoothly; that one had to think too, not for an instant to forget where one was floating; and that there was water under one, and that one must row; and that his unaccustomed hands would be sore; and that it was only to look at it that was easy; but that doing it, though very delightful, was very difficult.

The proof that they knew for a certainty the nature of death lay in the fact that they knew without a second of hesitation how to deal with the dying, and were not frightened of them. Levin and other men like him, though they could have said a great deal about death, obviously did not know this since they were afraid of death, and were absolutely at a loss what to do when people were dying.

In spite of death, he felt the need of life and love. He felt that love saved him from despair, and that this love, under the menace of despair, had become still stronger and purer. The one mystery of death, still unsolved, had scarcely passed before his eyes, when another mystery had arisen, as insoluble, urging him to love and to life.

Whether the labor devoted to obtaining the money corresponded to the pleasure given by what was bought with it, was a consideration he had long ago dismissed.

“This new feeling has not changed me, has not made me happy and enlightened all of a sudden, as I had dreamed, just like the feeling for my child. There was no surprise in this either. Faith—or not faith—I don’t know what it is—but this feeling has come just as imperceptibly through suffering, and has taken firm root in my soul.”

He could not admit that some dozens of men, among them his brother, had the right, on the ground of what they were told by some hundreds of glib volunteers swarming to the capital, to say that they and the newspapers were expressing the will and feeling of the people, and a feeling which was expressed in vengeance and murder. He could not admit this, because he neither saw the expression of such feelings in the people among whom he was living, nor found them in himself (and he could not but consider himself one of the persons making up the Russian people), and most of all because he, like the people, did not know and could not know what is for the general good, though he knew beyond a doubt that this general good could be attained only by the strict observance of that law of right and wrong which has been revealed to every man, and therefore he could not wish for war or advocate war for any general objects whatever.

In former days—almost from childhood, and increasingly up to full manhood—when he had tried to do anything that would be good for all, for humanity, for Russia, for the whole village, he had noticed that the idea of it had been pleasant, but the work itself had always been incoherent, that then he had never had a full conviction of its absolute necessity, and that the work that had begun by seeming so great, had grown less and less, till it vanished into nothing. But now, since his marriage, when he had begun to confine himself more and more to living for himself, though he experienced no delight at all at the thought of the work he was doing, he felt a complete conviction of its necessity, saw that it succeeded far better than in old days, and that it kept on growing more and more.

All the people nearest to him who were good in their lives were believers. The old prince, and Lvov, whom he liked so much, and Sergey Ivanovitch, and all the women believed, and his wife believed as simply as he had believed in his earliest childhood, and ninety-nine hundredths of the Russian people, all the working people for whose life he felt the deepest respect, believed.

“Well, what is it perplexes me?” Levin said to himself, feeling beforehand that the solution of his difficulties was ready in his soul, though he did not know it yet. “Yes, the one unmistakable, incontestable manifestation of the Divinity is the law of right and wrong, which has come into the world by revelation, and which I feel in myself, and in the recognition of which—I don’t make myself, but whether I will or not—I am made one with other men in one body of believers, which is called the church. Well, but the Jews, the Mohammedans, the Confucians, the Buddhists—what of them?” he put to himself the question he had feared to face. “Can these hundreds of millions of men be deprived of that highest blessing without which life has no meaning?” He pondered a moment, but immediately corrected himself. “But what am I questioning?” he said to himself. “I am questioning the relation to Divinity of all the different religions of all mankind. I am questioning the universal manifestation of God to all the world with all those misty blurs. What am I about? To me individually, to my heart has been revealed a knowledge beyond all doubt, and unattainable by reason, and here I am obstinately trying to express that knowledge in reason and words.”

He, an unbeliever, had fallen into praying, and at the moment he prayed, he believed. But that moment had passed, and he could not make his state of mind at that moment fit into the rest of his life.

Ever since, by his beloved brother’s deathbed, Levin had first glanced into the questions of life and death in the light of these new convictions, as he called them, which had during the period from his twentieth to his thirty-fourth year imperceptibly replaced his childish and youthful beliefs—he had been stricken with horror, not so much of death, as of life, without any knowledge of whence, and why, and how, and what it was. The physical organization, its decay, the indestructibility of matter, the law of the conservation of energy, evolution, were the words which usurped the place of his old belief. These words and the ideas associated with them were very well for intellectual purposes. But for life they yielded nothing, and Levin felt suddenly like a man who has changed his warm fur cloak for a muslin garment, and going for the first time into the frost is immediately convinced, not by reason, but by his whole nature that he is as good as naked, and that he must infallibly perish miserably.

“If I do not accept the answers Christianity gives to the problems of my life, what answers do I accept?” And in the whole arsenal of his convictions, so far from finding any satisfactory answers, he was utterly unable to find anything at all like an answer.

“I shall go on in the same way, losing my temper with Ivan the coachman, falling into angry discussions, expressing my opinions tactlessly; there will be still the same wall between the holy of holies of my soul and other people, even my wife; I shall still go on scolding her for my own terror, and being remorseful for it; I shall still be as unable to understand with my reason why I pray, and I shall still go on praying; but my life now, my whole life apart from anything that can happen to me, every minute of it is no more meaningless, as it was before, but it has the positive meaning of goodness, which I have the power to put into it.”

Under every article of faith of the church could be put the faith in the service of truth instead of one’s desires.

“Isn’t it distinctly to be seen in the development of each philosopher’s theory, that he knows what is the chief significance of life beforehand, just as positively as the peasant Fyodor, and not a bit more clearly than he, and is simply trying by a dubious intellectual path to come back to what everyone knows?”

“I looked for an answer to my question. And thought could not give an answer to my question—it is incommensurable with my question. The answer has been given me by life itself, in my knowledge of what is right and what is wrong. And that knowledge I did not arrive at in any way, it was given to me as to all men, given, because I could not have got it from anywhere.”

“What should I have been, and how should I have spent my life, if I had not had these beliefs, if I had not known that I must live for God and not for my own desires? I should have robbed and lied and killed. Nothing of what makes the chief happiness of my life would have existed for me.”

“Now I say that I know the meaning of my life: ‘To live for God, for my soul.’ And this meaning, in spite of its clearness, is mysterious and marvelous. Such, indeed, is the meaning of everything existing.”

“I have discovered nothing. I have only found out what I knew. I understand the force that in the past gave me life, and now too gives me life. I have been set free from falsity, I have found the Master.”

“Without knowing what I am and why I am here, life’s impossible; and that I can’t know, and so I can’t live,” Levin said to himself.

“The whole system of culture, the chief element in the condition of the people, must be completely transformed. Instead of poverty, general prosperity and content; instead of hostility, harmony and unity of interests.”

“We in the country try to bring our hands into such a state as will be most convenient for working with. So we cut our nails; sometimes we turn up our sleeves. And here people purposely let their nails grow as long as they will, and link on small saucers by way of studs, so that they can do nothing with their hands.”

“You’ve got everything you like. You like horses—and you have them; dogs—you have them; shooting—you have it; farming—you have it.”

Often Levin had admired this life, often he had a sense of envy of the men who led this life; but today for the first time, especially under the influence of what he had seen in the attitude of Ivan Parmenov to his young wife, the idea presented itself definitely to his mind that it was in his power to exchange the dreary, artificial, idle, and individualistic life he was leading for this laborious, pure, and socially delightful life.

″‘Joinest together in love them that were separate.’ What deep meaning in those words, and how they correspond with what one feels at this moment,” thought Levin. “Is she feeling the same as I?”

“You don’t want to organize anything; it’s simply just as you’ve been all your life, that you want to be original to pose as not exploiting the peasants simply, but with some idea in view.”