Running head: BIBLICAL ALLUSIONS IN

Biblical Allusions in The Brothers Karamazov

To what extent does Fyodor Dostoyevsky implement biblical allusions in his , The

Brothers Karamazov?

Lindy Winter

Collin College

Word count: 3450

BIBLICAL ALLUSIONS IN THE BROTHERS KARAMAZOV Winter 2

Abstract

Fyodor Dostoyevsky’s The Brothers Karamazov, written in 1880 in the (although translated to English in 1912), is the last book that Dostoyevsky wrote. This passionate novel covers a multitude of significant themes that reflect Dostoyevsky’s own religious and philosophical views such as free will, the existence of , and ethics. Throughout the novel, however, these themes could not be expressed without the use of biblical allusions, which are indirect references to the . Therefore, in order to fully comprehend Dostoyevsky’s purpose for this final novel, this essay will examine the question: to what extent and why does Fyodor Dostoyevsky implement biblical allusions in his novel, The Brothers Karamazov? Answering this question requires a complete and thorough investigation of reviews and criticisms on Dostoyevsky’s novel, background of the author’s life, context of the time period, and an exploration of religious texts that relate to the book. Primary sources, such as scriptural accounts in The Bible, are used to prove the existence of biblical allusions as well as discover a relationship between the novel and biblical text. Furthermore, secondary sources such as literary analyses are critically observed in order to understand the reasoning for Dostoyevsky’s use of biblical allusions. The research primarily focuses on the overall implementation of biblical references in the novel and why they are used. Thorough analysis and investigation of the previously mentioned strategies shows that Dostoyevsky ultimately implemented biblical allusions in a highly profuse and distinctive manner, allowing his readers to understand character relationships on a deeper level, realize his personal religious and philosophical views, and further appreciate the role of faith in the entire novel.

Word count: 268 BIBLICAL ALLUSIONS IN THE BROTHERS KARAMAZOV Winter 3

Table of Contents

Abstract ...... 2

1. Introduction ...... 4

2. Methodology...... 6

3. Conclusion ...... 15

Works Cited ...... 16

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1. Introduction

Since its publication in 1880, a plethora of biblical criticisms have been written over The Brothers Karamazov and it’s author, Fyodor Dostoyevsky. Dostoyevsky used countless biblical allusions in this novel in order to develop distinct themes of character, moral, and freedom. And, in retrospect, biblical allusions in the novel, which are used to effectively but indirectly indicate theological literature, do not go unnoticed because of the knowledge that they give the characters and the conclusions that they largely support.

These recurrent allusions, calling attention to biblical references without explicitly mentioning them, are also specific to the bible and not other literature because of the overarching theme of religion that Dostoyevsky evidently places in the novel. Without them, the novel would have an entirely different significance, as it does to those readers who simply overlook them.

The mythopoeic style created by Dostoyevsky in this novel (by his presentation of arguments created through stories such as in book five, chapter five) creates an effect that highlights his main ideas through specifically placed events- which affect the reader by emphasizing his overarching purpose for the novel. It is also important to understand Dostoyevsky’s diction, his choice of words or phrases, as well as his syntax, that is, his arrangement of words in his writing. He uses these two methods to demonstrate the fuller meanings behind the conversations of the main characters made in the novel and his underlying personal opinions. Ultimately, Dostoyevsky’s style, methods, and themes can be defined through examining the biblical allusions throughout the novel, because they outline the knowledge of the main characters and define his personal religious views. Also, literary critics have vastly implied that simply recognizing BIBLICAL ALLUSIONS IN THE BROTHERS KARAMAZOV Winter 5

biblical allusions in a text, even for people who are not biblical scholars, can be very a useful skill as it demonstrates that the idea being described in that text is not a new idea; it has been around for ages and it adds an overall greater impact. Lastly, the topic of biblical allusions in The Brothers Karamazov has been chosen because it is so easily overlooked while reading the novel, thus many do not understand the significance that it adds to its entire philosophy.

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2. Methodology

The biblical references in this Russian novel are not only the basis for the arguments made, but they are imperative to the development of characters. Thus, the effect of biblical allusions on the main characters can be seen in both the way they speak as well as act, as evidently depicted by Dostoyevsky. Through simple quotes such as,

“Lord, now lettest Thou Thy servant depart in peace” (book I, chapter 1, pg. 21),

Dostoyevsky is able to implement biblical references even for the purpose of “enriching motifs, characters, themes, or plots” (Foster, pg. 30).

Dostoyevsky’s The Brothers Karamazov is one of the most well known philosophical of all time. It focuses on the life of the Karamazov family, but it’s core messages express complex moral and philosophical arguments about the existence of mankind. In Zunnjic’s analytical essay, Selections from The Brothers Karamazov

(1880), research reveals the inner meanings of the arguments between the father and his older sons (Fyodor, Ivan, Dmitri, and Smerdyakov) and the youngest son, Alyosha. The findings show that Dostoyevsky’s purpose for these contrasting characters was to illustrate Christian Orthodoxy as the remedy for the illnesses depicted in the “evil” characters. Three questions are proposed and answered to explain Dostoyevsky’s purpose for the “good” versus “evil” themes presented through the characters. 1) Does God Exist?

What is Ivan's answer? 2) What manner of man I am? And 3) What does it mean to accept God? Dostoyevsky clearly presents these questions in The Brothers Karamazov, and answers them through his own use of biblical references, through the characters dialogue, for support. In fact, none of the themes of “good” versus “evil” could even be discussed in Dostoyevsky’s novel without the support of biblical allusions. BIBLICAL ALLUSIONS IN THE BROTHERS KARAMAZOV Winter 7

Although it is obvious that Dostoyevsky’s The Brothers Karamazov is infiltrated with religious themes and ideas (as presented through the character’s arguments), finding the tangible location of the biblical allusions is slightly more difficult. However, through careful observation, research, and a close comparison with the bible, a large majority of the biblical allusions have been identified. All of the references in the following list, therefore, represent specific quotes from the novel that allude to the bible:

 Book I, chapter 1, pg. 21 – Luke 2:29  Book I, Chapter 5, pg. 31 - John 20:25-28  Book I, Chapter 5, pg. 32 - Mark 10:21  Book I, Chapter 5, pg. 36 - Luke 12:14  Book II, Chapter 2, pg. 47 - Psalms 14:1  Book II, Chapter 2, pg. 49 - Luke 11:27, 10:25  Book II, Chapter 2, pg. 50 - John 8:44  Book II, Chapter 3, pg. 54 - Matthew 2:18  Book II, Chapter 3, pg. 56 - Luke 15:7  Book II, Chapter 5, pg. 64 - John 18:36  Book II, Chapter 5, pg. 68 - Acts 1:7, Matthew 4:1-11  Book II, Chapter 6, pg. 75 - Luke 7:47  Book III, Chapter 6, pg. 121 - Numbers 22:21-33, Genesis 1:3-5, 14-19  Book III, Chapter 7, pg. 126 - Matthew 17:20 and 21:21  Book III, Chapter 8, pg. 129 - Matthew 7:2  Book IV, Chapter 1, pg. 160 - Matthew 3:16  Book V, Chapter 3, pg. 218 - John 1:1-2  Book V, Chapter 4, pg. 220 - Genesis 3:5  Book V, Chapter 4, pg. 221 - Genesis 1:26  Book V, Chapter 4, pg. 226 - Isaiah 11:6, Revelation 15:3  Book V, Chapter 5, pg. 229 - Revelation 8:10-11  Book V, Chapter 4, pg. 231 - Mark 5:41-42  Book V, Chapter 4, pg. 232 - John 8:31-33  Book V, Chapter 4, pg. 233 - Matthew 16:19  Book V, Chapter 4, pg. 234 - Revelation 13:4  Book V, Chapter 4, pg. 236 - Matthew 4:6  Book V, Chapter 4, pg. 237 - Matthew 27:42  Book V, Chapter 4, pg. 239 - Revelation 13 and 17  Book V, Chapter 4, pg. 240 - Revelation 17:16  Book V, Chapter 4, pg. 241 - Revelation 6:11  Book VI, Chapter 1, pg. 269 - Genesis 11-35  Book VI, Chapter 1, pg. 270 - Genesis 49:10 BIBLICAL ALLUSIONS IN THE BROTHERS KARAMAZOV Winter 8

 Book VI, Chapter 2, pg. 272 - Genesis 9:15  Book VI, Chapter 2, pg. 280 - Matthew 24:30  Book VI, Chapter 3, pg. 288 - Matthew 2:2  Book VI, Chapter 3, pg. 290 - Genesis 49:7  Book VI, Chapter 3, pg. 292 - Matthew 20:25-27  Book VI, Chapter 3, pg. 293 - Matthew 26:52  Book VI, Chapter 3, pg. 295 - Matthew 7:1-5  Book VI, Chapter 3, pg. 297 - Luke 16:19-31  Book VII, Chapter 3, pg. 328 - Mark 16:9  Book VII, Chapter 4, pg. 329-331 - John 2:1-10  Book VIII, Chapter 8, pg. 399 - Matthew 26:39  Book X, Chapter 7, pg. 512 -  Book XI, Chapter 9, pg. 579 - John 20:25-29  Book XI, Chapter 9, pg. 585 - Jonah 1:17  Book XII, Chapter 2, pg. 607 - Revelation 4:1  Book XII, Chapter 12, pg. 671 - Matthew 18:18  Book XII, Chapter 13, pg. 674 - John 10:11  Book XII, Chapter 13, pg. 677 - Matthew 25:35-43

This list simply acknowledges the most obvious allusions in the novel, although there are surely countless more yet to be discovered. In addition, the list not only proves the depth of thought that Dostoyevsky deposits into his writing, but also demonstrates exactly how ingrained religion is into the overall novel. Richard Miller, in his literary analysis, The Biblical story of Joseph in the Brothers Karamazov, states that, “If scholars took the time to investigate in detail every literary reference in this novel, no doubt the size of current Dostoyevsky bibliographies could be doubled within the year”. This statement itself attests to idea of how extensively Dostoyevsky decided to implement his personal knowledge of the bible in this particular work.

Miller further examines how the biblical story of “Joseph and the Book of Job”, referenced in the subchapter called, “Of the Holy Scripture of the Life of Father Zosima” in The Brothers Karamazov, is made to show the interpretation of Zosima through them.

Zosima, in fact, was one of the main characters that Dostoyevsky chose to portray his BIBLICAL ALLUSIONS IN THE BROTHERS KARAMAZOV Winter 9

own personal opinions through because, although Zosima was an elderly character, his expressions and sermons were relatively modern and new for the time. The bible stories alluded to in this chapter are considered as a whole in order to describe what role the scriptures have played in Father Zosima’s life, and what role they can play in the

“regeneration of all men” (Miller, p. 653), further continuing the idea that Dostoyevsky used countless allusions for the purpose of explaining his philosophies. Miller also goes on to describe the transition of the scriptural references from Old Testament to New

Testament. Therefore, it is discernible to say that, without the use of biblical allusions even in one single chapter of the book, Dostoyevsky’s entire philosophy could not be realized, nor the profundity of his intentions for the characters.

Knowledge about The Brothers Karamazov can be found not only in the original novel but also in literary criticisms such as Elizabeth Ewald’s The Mystery of Suffering:

The Philosophy of Dostoevsky's Characters, which reiterates the idea that the novel cannot be fully analyzed without at least mentioning biblical texts. Thus, information about the main characters in The Brothers Karamazov must be found by examining contexts outside the novel.

As Dostoyevsky’s Christian upbringing taught him to be so devoutly pious, his knowledge and familiarity with the scriptures and accounts of the Old and New

Testaments are consequently written into his works, thus prompting the presence of his central theme of the plight of man and suffering in The Brothers Karamazov.

Dostoyevsky examines the idea of human suffering somewhat subtly, through biblical allusions, themes, parallels, and references in his works. He uses ’s teachings as the template for his central themes, and the “good” characters respond to suffering often in BIBLICAL ALLUSIONS IN THE BROTHERS KARAMAZOV Winter 10

the same way Jesus might. This is an apparent result of the way Dostoyevsky “held Christ in the highest esteem” (Ewald, p. 44).

Ewald also continues to emphasize that, in most of Dostoyevsky’s literary works, he makes the characters all face a certain mental or physical anguish that is quenched by faith. This statement’s validity can be seen through the character of Dmitri and his stark transformation of character by the end of the novel, or even through Smerdyakov, who battled epilepsy and quenched his problems though his faith in mankind (rather than

God). This research also reaffirms the idea that Dostoyevsky, too, felt plagued by the plight of man, and that faith is the only true transition out of that suffering. Because of this research, it can be resolved that Dostoyevsky needed the real life application of biblical texts in order to reveal the themes made in his novels.

As described in Elizabeth Garnett’s criticism, “Introduction to The Brothers

Karamazov”, Dostoyevsky’s writing style in The Brothers Karamazov is very distinct, and the structure he uses creates an effect of revealing each character a bit more through each major event. Garnett outlines the rhetoric and technique of Dostoyevsky’s writing, and how he uses it to reveal certain ideas about the plot and his own personal experiences. By looking at the effect Dostoyevsky creates in his freestyle writing of The

Brothers Karamazov, it can be realized that his conclusion was so well planned out because he in fact first drafted the conclusion, then added in the details of the rising action, etc. Dostoyevsky writes in such a way that pulls the readers in through the character’s (such as Alyosha and Zosima’s) conversations, but ultimately by using biblical references so boldly, it can be completely understood that he meant to reveal a theme of religious convictions as well as conflicts in the novel. BIBLICAL ALLUSIONS IN THE BROTHERS KARAMAZOV Winter 11

In Nielson’s essay, “Dostoevsky on Sobornost: Are Our Brothers' and Sisters'

Keepers”, he discusses how Sobornost (a “spiritual community of many jointly living people”) was a significant philosophy emphasized in the at the time, and is clearly defined through the characters in Fyodor Dostoyevsky’s The Brothers

Karamazov. He goes on to show how this mystical connection focuses on the role of one integral line in Dostoevsky’s text, that is, Zosima’s explanation of the of the story of

Joseph in the Bible (of course mediated by Alyosha). It is also discovered, as Zosima reveals his story, that his conversation was inspired by “his realization of his connection to humankind, that is, to all human beings, as well as to creation as a whole”, as demonstrated through Gary L. Browning’s essay, “Zosima’s ‘Secret of Renewal’ in The

Brothers Karamazov. The results of these analyses reveal that Zosima’s teachings are resolved through Alyosha, who carries them out afterwards. Ultimately, however, the investigation further proves the necessity of understanding simple biblical ideas in order to fully understand Dostoyevsky’s complex, philosophical ideas.

In relation to Ivan and Alyosha’s character specifically in the novel, their actions can only be understood by deeply considering their words. A good example of this is found in book 5, chapter 5 of The Brothers Karamazov, “The Grand Inquisitor”. Ivan feels very strongly that if God were real, he would not subject mankind to the terrible suffering that comes with freedom, and he alludes to Luke 4:1-13 when Jesus Christ made the “wrong” decision to resist the Devil’s temptations. This biblical allusion is vastly effective in context because it demonstrates how passionate Ivan truly is about his lack of faith. What is most important, however, is that Dostoyevsky’s personal beliefs are again portrayed through this same scripture when Alyosha (who represents BIBLICAL ALLUSIONS IN THE BROTHERS KARAMAZOV Winter 12

Dostoyevsky’s beliefs) asserts that Ivan’s story is, rather, in “praise of Jesus, not in blame of Him” (pg. 253). Thus, because Alyosha wins the argument through use of his biblical knowledge, and he is a main protagonist, it can be concluded that he is, in fact, expressing Dostoyevsky’s own religious interpretations. Again, Dostoyevsky chooses to implement more biblical references so as to describe his personal thoughts.

Again, in the climax of the novel, Ivan comments that he is not his “brothers keeper”. This is said about his brother Dmitri, and is a direct biblical allusion to Genesis

4:9, where Cain claims to not know the whereabouts of his brother, Abel. Without this direct quote to the Bible, the reader would not understand that Ivan, as unreligious as his character was, was very knowledgeable on the Bible, to the point where he could quote it offhand. This can be accredited to the culture of the time in ; most intellectual citizens could in fact quote scriptures, no matter their religious affiliation. In addition, this quote highlights Ivan and Dmitri’s relationship as a parallel to Cain and Abel’s relationship in the bible, suggesting that Ivan, like Cain, holds resentment against his brother (and possibly wants to kill him). Thus, by understanding the culture and context behind the biblical allusions, the characters’ actions can be further understood.

Biblical allusions are also used in the novel for the purpose of helping the readers have a thorough understanding of Dostoyevsky’s faith through the characters, thus a deeper meaning of the novel as a whole. For example, in a biblical allusion from book two, chapter five, Zosima says, “there is no need to be troubled about the times and seasons, for the secret of the times and seasons is in the wisdom of God” (pg. 73). This alludes to Acts 1:7 and helps us understand that Dostoyevsky, although he knew the

Russian Orthodox church at the time was plagued with certain problems (as expressed BIBLICAL ALLUSIONS IN THE BROTHERS KARAMAZOV Winter 13

through Ivan’s criticism), was able to be patient and rely on God until times changed.

Another example to understand how these biblical allusions transform the meaning of the novel is in book 3, chapter 8. Fyodor alludes to Matthew 7:2, and says, “For with what measure ye mete it shall be measured to you again”. (Compared to the original scripture,

“For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you”). It is first noticeable that Fyodor was in fact drunk while quoting this scripture in the story, but he still has such complex and profound comments to make. This determines that Dostoyevsky, again, believed in the importance of an education on the bible, in order for them to make opinions about it.

Anne Fremantle’s “Introduction to : The Grand Inquisitor”

(1956) introduces Fyodor Dostoyevsky’s history and life shows the many parallels between his experiences, and the experiences of the characters in The Brothers

Karamazov. This explains yet another reasoning, therefore, for the extensive use of biblical ideas in the novel, named as one of the peaks of literature in the world. By examining the death of Fyodor’s mother and father (as well as their characteristics),

Dostoyevsky’s upbringing afterward, as well as his life experiences, theories are made about the origin of the characters in The Brothers Karamazov. The characters Ivan,

Alyosha, Fyodor, and Dmitri in particular are studied closely with a strong interpretation about their own histories to better understand the life of Dostoyevsky and his purposes for his parallels to his own life in the novel:

“Dostoevsky has given to each one of the four sons a part of himself: to Dmitri his

sincerity, generosity, and courage; to Ivan his intellectual temptations and pride,

his unmentionable secret sins; to Smerdyakov his malady. To the father he gave BIBLICAL ALLUSIONS IN THE BROTHERS KARAMAZOV Winter 14

his own name; and Alyosha is both the innocent child he once was, and the saint

he would become. Also, Alyosha is something more. At the novel’s end, Alyosha

“half laughing, half enthusiastically” tells a group of boys gathered for a funeral,

“. . . we shall all rise again, certainly we shall see each other and tell each other

with joy and gladness all that has happened.” Alyosha, then, is also the genius, the

writer in Dostoevsky, the narrator who ‘tells all that has happened.’”

Therefore, because, Dostoyevsky has embedded his own personal character and experiences into the novel, especially into the character Alyosha, it is clear that he would need the use of biblical allusions, in order to fully explain his religious ideas, a major part of his life. Fremantle also concludes that “Dostoevsky’s own faith derives its strength from the fact that he has himself passed through and come out the other side”

(Fremantle, 1956), which is why he makes it such a priority to portray his characters so that they face the same tribulations as he did.

By analyzing these allusions, it is clear that Dostoyevsky’s goal of the allusions is primarily to reinforce the role of religion into the novel as well as help the reader have an established understanding of Dostoyevsky's opinions. By identifying the large extent of the biblical references, the character’s origins, actions, and relationships can be completely understood. This is important because, by understanding this profound role of religion in the novel, a new appreciation of the novel can be gained as a whole as the intentions behind it are fully recognized.

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3. Conclusion

Dostoyevsky’s The Brothers Karamazov, “one of the most ‘literary’ books ever written” (Miller, 1982) actively uses biblical allusions to convey his personal views on life and religion, to add depth to the plot, and to clarify the intent of the novel. Without the presence of biblical allusions in The Brothers Karamazov, the novel would not have presented the same themes of faith and doubt, free will, and moral responsibility- and might not even be considered a philosophical novel to this day. Research from literary criticisms such as Style and Structure in The Brothers Karamazov and, an Introduction to

The Brothers Karamazov demonstrate that Dostoyevsky’s upbringing provided the basis for his portrayed religious ideas. Dostoyevsky’s conversational yet analytical structure in this novel is used to draw the readers into the conflict so that they can better understand the ideas. The effect created by this structure, combined with the presence of numerous biblical allusions, shows that the novel needs a religious context to make sense of the conclusion. The biblical references not only are the basis for the arguments made in the novel, but they are imperative to the development of characters. Dostoyevsky included so many biblical allusions in The Brothers Karamazov not to just show that he was religious, but to demonstrate the importance of faith in the life of all people, Christian and non-Christian. Without these impactful references in the novel, the ending would simply convey the basic theme of life over death, rather than the conflict of freedom to persevere through struggles versus the plight of mankind and human nature.

BIBLICAL ALLUSIONS IN THE BROTHERS KARAMAZOV Winter 16

Works Cited

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woman. In Diacritics (Vol. 20, pp. 31-42). Baltimore, Maryland: Johns Hopkins

University Press.

Dostoyevsky, Fyodor. The Brothers Karamazov. Trans. . New York:

Barnes and Noble, 2004.

Ewald, Elizabeth J., "The Mystery of Suffering: The Philosophy of Dostoevsky's

Characters". Senior Theses, Trinity College, Hartford, CT 2011. Trinity College.

Foster, T. C. (2003). How to read literature like a professor: A lively and entertaining

guide to reading between the lines. New York: Quill.

Fremantle, Anne. “Introduction to Fyodor Dostoevsky: The Grand Inquisitor.”

Ungar: New York, 1956.

Garnett, E (1927). “Introduction to The Brothers Karamazov. Fyodor Dostoevsky.”

London: J. M. Dent & Sons, Ltd., New York: E. P. Dutton & Co., 1927.

Miller, Richard M., (1982). “The Biblical story of Joseph in the Brothers Karamazov.”

Association for Slavic, East European, and Eurasian Studies.

Nielson, C. (2009, August 15). “Dostoevsky on Sobornost: Are We Our Brothers' and

Sisters' Keepers?” Retrieved March 1, 2015.

The Holy Bible, New International Version. Grand Rapids: Zondervan House, 1984.

Print.

Zunnjic, B. (n.d.). “Selections from The Brothers Karamazov (1880)- an outline.”

Retrieved March 1, 2015, from http://www.uri.edu/students/szunjic/philos/

karam.htm