# A Confession (Maude's translation)/III
## III

SO I lived, abandoning myself to this insanity for another six years, till my marriage. During that time I went abroad. Life in Europe and my acquaintance with leading and learned Europeans confirmed me yet more in the faith of striving after perfection in which I believed, for I found the same faith among them. That faith took with me the common form it assumes with the majority of educated people of our day. It was expressed by the word 'progress'. It then appeared to me that this word meant something. I did not as yet understand that, being tormented (like every vital man) by the question how it is best for me to live, in my answer, 'Live in conformity with progress', I was like a man in a boat who when carried along by wind and waves should reply to what for him is the chief and only question, 'whither to steer', by saying, 'We are being carried somewhere'.
I did not then notice this. Only occasionally—not by reason but by instinct—I revolted against this superstition so common in our day, by which people hide from themselves their lack of understanding of life. ... So, for instance, during my stay in Paris, the sight of an execution revealed to me the instability of my superstitious belief in progress. When I saw the head part from the body and how they thumped separately into the box, I understood, not with my mind but with my whole being, that no theory of the reasonableness of our present progress could justify this deed; and that though everybody from the creation of the world had held it to be necessary, on whatever theory, I knew it to be unnecessary and bad; and therefore the arbiter of what is good and evil is not what people say and do, nor is it progress, but it is my heart and I. Another instance of a realization that the superstitious belief in progress is insufficient as a guide to life, was my brother's death. Wise, good, serious, he fell ill while still a young man, suffered for more than a year, and died painfully, not understanding why he had lived and still less why he had to die. No theories could give me, or him, any reply to these questions during his slow and painful dying. But these were only rare instances of doubt, and I actually continued to live professing a faith only in progress. 'Everything evolves and I evolve with it: and why it is that I evolve with all things will be known some day.' So I ought to have formulated my faith at that time.
On returning from abroad I settled in the country and chanced to occupy myself with peasant schools. This work was particularly to my taste because in it I had not to face the falsity which had become obvious to me and stared me in the face when I tried to teach people by literary means. Here also I acted in the name of progress, but I already regarded progress itself critically. I said to myself: 'In some of its developments progress has proceeded wrongly, and with primitive peasant children one must deal in a spirit of perfect freedom, letting them choose what path of progress they please.' In reality I was ever revolving round one and the same insoluble problem, which was: How to teach without knowing what to teach. In the higher spheres of literary activity I had realized that one could not teach without knowing what, for I saw that people all taught differently, and by quarrelling among themselves only succeeded in hiding their ignorance from one another. But here, with peasant children, I thought to evade this difficulty by letting them learn what they liked. It amuses me now when I remember how I shuffled in trying to satisfy my desire to teach, while in the depth of my soul I knew very well that I could not teach anything needful for I did not know what was needful. After spending a year at school work I went abroad a second time to discover how to teach others while myself knowing nothing.
And it seemed to me that I had learnt this abroad, and in the year of the peasants' emancipation (1861) I returned to Russia armed with all this wisdom, and having become an Arbiter I began to teach, both the uneducated peasants in schools and the educated classes through a magazine I published. Things appeared to be going well, but I felt I was not quite sound mentally and that matters could not long continue in that way. And I should perhaps then have come to the state of despair I reached fifteen years later had there not been one side of life still unexplored by me which promised me happiness: that was my marriage.
For a year I busied myself with arbitration work, the schools, and the magazine; and I became so worn out—as a result especially of my mental confusion—and so hard was my struggle as Arbiter, so obscure the results of my activity in the schools, so repulsive my shuffling in the magazine (which always amounted to one and the same thing: a desire to teach everybody and to hide the fact that I did not know what to teach), that I fell ill, mentally rather than physically, threw up everything, and went away to the Bashkírs in the steppes, to breathe fresh air, drink kumys, and live a merely animal life.
Returning from there I married. The new conditions of happy family life completely diverted me from all search for the general meaning of life. My whole life was centred at that time in my family, wife and children, and therefore in care to increase our means of livelihood. My striving after self-perfection, for which I had already substituted a striving for perfection in general, i.e. progress, was now again replaced by the effort simply to secure the best possible conditions for myself and my family.
So another fifteen years passed.
In spite of the fact that I now regarded authorship as of no importance, I still continued to write during those fifteen years. I had already tasted the temptation of authorship—the temptation of immense monetary rewards and applause for my insignificant work—and I devoted myself to it as a means of improving my material position and of stifling in my soul all questions as to the meaning of my own life or life in general.
I wrote: teaching what was for me the only truth, namely, that one should live so as to have the best for oneself and one's family.
So I lived; but five years ago something very strange began to happen to me. At first I experienced moments of perplexity and arrest of life, as though I did not know what to do or how to live; and I felt lost and became dejected. But this passed, and I went on living as before. Then these moments of perplexity began to recur oftener and oftener, and always in the same form. They were always expressed by the questions: What is it for? What does it lead to?
At first it seemed to me that these were aimless and irrelevant questions. I thought that it was all well known, and that if I should ever wish to deal with the solution it would not cost me much effort; just at present I had no time for it, but when I wanted to I should be able to find the answer. The questions however began to repeat themselves frequently, and to demand replies more and more insistently; and like drops of ink always falling on one place they ran together into one black blot.
Then occurred what happens to everyone sickening with a mortal internal disease. At first trivial signs of indisposition appear to which the sick man pays no attention; then these signs reappear more and more often and merge into one uninterrupted period of suffering. The suffering increases and, before the sick man can look round, what he took for a mere indisposition has already become more important to him than anything else in the world—it is death!
That was what happened to me. I understood that it was no casual indisposition but something very important, and that if these questions constantly repeated themselves they would have to be answered. And I tried to answer them. The questions seemed such stupid, simple, childish ones; but as soon as I touched them and tried to solve them I at once became convinced, first, that they are not childish and stupid but the most important and profound of life's questions; and secondly that, try as I would, I could not solve them. Before occupying myself with my Samára estate, the education of my son, or the writing of a book, I had to know why I was doing it. As long as I did not know why, I could do nothing and could not live. Amid the thoughts of estate management which greatly occupied me at that time, the question would suddenly occur: 'Well, you will have 6,000 desyatínas of land in Samára Government and 300 horses, and what then?' ... And I was quite disconcerted and did not know what to think. Or when considering plans for the education of my children, I would say to myself: 'What for?' Or when considering how the peasants might become prosperous, I would suddenly say to myself: 'But what does it matter to me?' Or when thinking of the fame my works would bring me, I would say to myself, 'Very well; you will be more famous than Gógol or Púshkin or Shakespeare or Molière, or than all the writers in the world—and what of it?' And I could find no reply at all. The questions would not wait, they had to be answered at once, and if I did not answer them it was impossible to live. But there was no answer.
I felt that what I had been standing on had collapsed and that I had nothing left under my feet. What I had lived on no longer existed, and there was nothing left.
* ↑ Russians generally make a distinction between Europeans and Russians.—A.M.
* ↑ To keep peace between peasants and owners.—A.M.
* ↑ A fermented drink prepared from mare's milk.—A.M.
* ↑ The desyatína is about 2¾ acres.—A.M.