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Vasily Grossman

Vasily Grossman Books

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Life and Fate

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Forever Flowing

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Stalingrad

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“An electronic machine can carry out mathematical calculations, remember historical facts, play chess and translate books from one language to another. It is able to solve mathematical problems more quickly than man and its memory is faultless. Is there any limit to progress, to its ability to create machines in the image and likeness of man? It seems the answer is no. It is not impossible to imagine the machine of future ages and millennia. It will be able to listen to music and appreciate art; it will even be able to compose melodies, paint pictures and write poems. Is there a limit to its perfection? Can it be compared to man? Will it surpass him? Childhood memories… tears of happiness … the bitterness of parting… love of freedom … feelings of pity for a sick puppy … nervousness … a mother’s tenderness … thoughts of death … sadness … friendship … love of the weak … sudden hope … a fortunate guess … melancholy … unreasoning joy … sudden embarrassment… The machine will be able to recreate all of this! But the surface of the whole earth will be too small to accommodate this machine – this machine whose dimensions and weight will continually increase as it attempts to reproduce the peculiarities of mind and soul of an average, inconspicuous human being. Fascism annihilated tens of millions of people.”

“And here she was, an old woman now, living and hoping, keeping faith, afraid of evil, full of anxiety for the living and an equal concern for the dead; here she was, looking at the ruins of her home, admiring the spring sky without knowing that she was admiring it, wondering why the future of those she loved was so obscure and the past so full of mistakes, not realizing that this very obscurity and unhappiness concealed a strange hope and clarity, not realizing that in the depths of her soul she already knew the meaning of both her own life and the lives of her nearest and dearest, not realizing that even though neither she herself nor any of them could tell what was in store, even though they all knew only too well that at times like these no man can forge his own happiness and that fate alone has the power to pardon and chastise, to raise up to glory and to plunge into need, to reduce a man to labour- camp dust, nevertheless neither fate, nor history, nor the anger of the State, nor the glory or infamy of battle has any power to affect those who call themselves human beings. No, whatever life holds in store – hard-won glory, poverty and despair, or death in a labour camp – they will live as human beings and die as human beings, the same as those who have already perished; and in this alone lies man's eternal and bitter victory over all the grandiose and inhuman forces that ever have been or will be.”

“And it was not merely tens of thousands, or hundreds of thousands, but hundreds of millions of people who were the obedient witnesses of this slaughter of the innocent. Nor were they merely obedient witnesses: when ordered to, they gave their support to this slaughter, voting in favour of it amid a hubbub of voices. There was something unexpected in their degree of obedience... The extreme violence of the totalitarian social systems proved able to paralyse the human spirit throughout whole continents.”

“What constitutes the character of a nation is the character of many individual human beings; every national character is in essence, simply human nature. All the worlds nations, therefore, have a great deal in common with one another. The foundation of any national character is human nature. The foundation of national character is simply a particular colouring taken on by human nature, a particular crystallisation of it.”

“Good is to be found neither in the sermons of religious teachers and prophets, nor in the teachings of sociologists and popular leaders, nor in the ethical systems of philosophers... And yet ordinary people bear love in their hearts, are naturally full of love and pity for any living thing. At the end of the day's work they prefer the warmth of the hearth to a bonfire in the public square. Yes, as well as this terrible Good with a capital 'G', there is everyday human kindness. The kindness of an old woman carrying a piece of bread to a prisoner, the kindness of a soldier allowing a wounded enemy to drink from his water-flask, the kindness of youth towards age, the kindness of a peasant hiding an old Jew in his loft. The kindness of a prison guard who risks his own liberty to pass on letters written by a prisoner not to his ideological comrades, but to his wife and mother. The private kindness of one individual towards another; a petty, thoughtless kindness; an unwitnessed kindness. Something we could call senseless kindness. A kindness outside any system of social or religious good. But if we think about it, we realize that this private, senseless, incidental kindness is in fact eternal. It is extended to everything living, even to a mouse, even to a bent branch that a man straightens as he walks by. Even at the most terrible times, through all the mad acts carried out in the name of Universal Good and the glory of States, times when people were tossed about like branches in the wind, filling ditches and gullies like stones in an avalanche – even then this senseless, pathetic kindness remained scattered throughout life like atoms of radium.”

“Why had he committed this terrible sin? Everything in the world was insignificant compared to what he had lost. Everything in the world is insignificant compared to the truth and purity of one small man – even the empire stretching from the Black Sea to the Pacific Ocean, even science itself. Then he realized that it still wasn't too late. He still had the strength to lift up his head, to remain his mother's son. And he wasn't going to try to console himself or justify what he had done. He wanted this mean, cowardly act to stand all his life as a reproach; day and night it would be something to bring him back to himself. No, no, no! He didn't want to strive to be a hero – and then preen himself over his courage. Every hour, every day, year in, year out, he must struggle to be a man, struggle for his right to be pure and kind. He must do this with humility. And if it came to it, he mustn't be afraid even of death; even then he must remain a man. 'Well then, we'll see,' he said to himself. 'Maybe I do have enough strength. Your strength, Mother...”

“He was telling her here, in this cellar, as he kissed her feet, he had understood love for the first time - not just from other people's words, but in his heart, in his blood. She was dearer to him than all his past, dearer to him than his mother, than Germany, than his future with Maria... He had fallen in love with her. Great walls raised up by states, racist fury, the heavy artillery and its curtain of fire were all equally insignificant, equally powerless in the face of love.. He gave thanks to fate for allowing him to understand this before he died.”

“I used to think freedom was freedom of speech, freedom of the press, freedom of conscience. But freedom is the whole life of everyone. Here is what it amounts to: you have to have the right to sow what you wish to, to make shoes or coats, to bake into bread the flour ground from the grain you have sown, and to sell it or not sell it as you wish; for the lathe operator, the steelworker, and the artist it’s a matter of being able to live as you wish and work as you wish and not as they order you to. And in our country there is no freedom – not for those who write books nor for those who sow grain nor for those who make shoes.” (Grossman, p. 99) He noted that “In people’s day-to-day struggle to live, in the extreme efforts workers put forth to earn an extra ruble through moonlighting, in the collective farmers’ battle for bread and potatoes as the one and only fruit of their labor, he [Ivan Grigoryevich] could sense more than the desire to live better, to fill one’s children’s stomachs and to clothe them. In the battle for the right to make shoes, to knit sweaters, in the struggle to plant what one wished, was manifested the natural, indestructible striving toward freedom inherent in human nature. He had seen this very same struggle in the people in camp. Freedom, it seemed, was immortal on both sides of the barbed wire.” (Grossman, p. 110)”

“This kindness, this stupid kindness, is what is most truly human in a human being. It is what sets man apart, the highest achievement of his soul. No, it says, life is not evil! This kindness is both senseless and wordless. It is instinctive, blind. When Christianity clothed it in the teachings of the Church Fathers, it began to fade; its kernel became a husk. It remains potent only while it is dumb and senseless, hidden in the living darkness of the human heart – before it becomes a tool or commodity in the hands of preachers, before its crude ore is forged into the gilt coins of holiness. It is as simple as life itself. Even the teachings of Jesus deprived it of its strength. But, as I lost faith in good, I began to lose faith even in kindness. It seemed as beautiful and powerless as dew. What use was it if it was not contagious? How can one make a power of it without losing it, without turning it into a husk as the Church did? Kindness is powerful only while it is powerless. If Man tries to give it power, it dims, fades away, loses itself, vanishes.”

“The century of Einstein and Planck was also the century of Hitler. The Gestapo and the scientific renaissance were children of the same age. How humane the nineteenth century seemed, that century of naive physics, when compared with the twentieth century, the century that had killed his [Viktor's] mother. There is a terrible similarity between the principles of Fascism and those of contemporary physics. Fascism has rejected the concept of a separate individuality, the concept of "a man," and operates only with vast aggregates. Contemporary physics speaks of the greater or lesser probability of occurrences within this or that aggregate of individual particles. And are not the terrible mechanics of Fascism founded on the principle of quantum politics, of political probability? Fascism arrived at the idea of the liquidation of entire strata of the population, of entire nations and races, on the grounds that there was a greater probability of overt or covert opposition among these groupings than among others: the mechanics of probabilities and of human aggregates. But no! No! And again no! Fascism will perish for the very reason that it has applied to man the laws applicable to atoms and cobblestones! Man and Fascism cannot co-exist. If Fascism conquers, man will cease to exist and there will remain only man-like creatures that have undergone an internal transformation. But if man, man who is endowed with reason and kindness, should conquer, then Fascism must perish, and those who have submitted to it will once again become people.”

“When a person dies, they cross over from the realm of freedom to the realm of slavery. Life is freedom, and dying is a gradual denial of freedom. Consciousness first weakens and then disappears. The life-processes – respiration, the metabolism, the circulation – continue for some time, but an irrevocable move has been made towards slavery; consciousness, the flame of freedom, has died out. The stars have disappeared from the night sky; the Milky Way has vanished; the sun has gone out; Venus, Mars and Jupiter have been extinguished; millions of leaves have died; the wind and the oceans have faded away; flowers have lost their colour and fragrance; bread has vanished; water has vanished; even the air itself, the sometimes cool, sometimes sultry air, has vanished. The universe inside a person has ceased to exist. This universe is astonishingly similar to the universe that exists outside people. It is astonishingly similar to the universes still reflected within the skulls of millions of living people. But still more astonishing is the fact that this universe had something in it that distinguished the sound of its ocean, the smell of its flowers, the rustle of its leaves, the hues of its granite and the sadness of its autumn fields both from those of every other universe that exists and ever has existed within people, and from those of the universe that exists eternally outside people. What constitutes the freedom, the soul of an individual life, is its uniqueness. The reflection of the universe in someone's consciousness is the foundation of his or her power, but life only becomes happiness, is only endowed with freedom and meaning when someone exists as a whole world that has never been repeated in all eternity. Only then can they experience the joy of freedom and kindness, finding in others what they have already found in themselves.”

“The snow filled the air with a soft grey-blue mist, softening the wind and gunfire, bringing the earth and sky together into one swaying blur. The snow fell on Bach's shoulders; it was as though flakes of silence were falling on the still Volga, on the dead city, on the skeletons of horses. It was snowing everywhere, on earth and on the stars; the whole universe was full of snow. Everything was disappearing beneath it: guns, the bodies of the dead, filthy dressings, rubble, scraps of twisted iron. This soft, white snow settling over the carnage of the city was time itself; the present was turning into the past, and there was no future.”

“The people in the hospital had been struck by her calm and the number of questions she had asked. They hadn't appreciated her inability to understand something quite obvious – that Tolya was no longer among the living. Her love was so strong that Tolya's death was unable to affect it: to her, he was still alive. She was mad, but no one had noticed. Now, at last, she had found Tolya. Her joy was like that of a mother-cat when she finds her dead kitten and licks it all over. A soul can live in torment for years and years, even decades, as it slowly, stone by stone, builds a mound over a grave; as it moves towards the apprehension of eternal loss and bows down before reality.”

“My faith has been tempered in Hell. My faith has emerged from the flames of the crematoria, from the concrete of the gas chamber. I have seen that it is not man who is impotent in the struggle against evil, but the power of evil that is impotent in the struggle against man. The powerlessness of kindness, of senseless kindness, is the secret of its immortality. It can never be conquered. The more stupid, the more senseless, the more helpless it may seem, the vaster it is. Evil is impotent before it. The prophets, religious teachers, reformers, social and political leaders are impotent before it. This dumb, blind love is man's meaning. Human history is not the battle of good struggling to overcome evil. It is a battle fought by a great evil struggling to crush a small kernel of human kindness. But if what is human in human beings has not been destroyed even now, then evil will never conquer.”

“Communication between people of different nationalities enriches human society and makes it more colourful.. Imagine our Russian intellectuals, the kind, merry, perceptive old women in our villages, our elderly workers, our young lads, our little girls being free to enter the melting pot of ordinary human intercourse with the people of North and South America, of China, France, India, Britain and the Congo. What a rich variety of customs, fashion, cuisine and labour would then be revealed! what a wonderful human community would then come into being, emerging out of so many peculiarities of national characters and ways of life. And the beggarliness, blindness and inhumanity of narrow nationalism and hostility between states would be clearly demonstrated.”

“A wife! No one else could love a man who had been trampled on by iron feet. She would wash his feet after he had been spat on; she would comb his tangled hair; she would look into his embittered eyes. The more lacerated his soul, the more revolting and contemptible he became to the world, the more she would love him. She would run after a truck; she would wait in queues on Kuznetsky Most, or even by the camp boundary fence, desperate to hand over a few sweets or an onion; she would bake shortbread for him on an oil stove; she would give years of her life just to be able to see him for half an hour... Not every woman you sleep with can be called a wife.”

“The history of humanity is the history of human freedom...Freedom is not, as Engels thought, "the recognition of necessity." Freedom is the opposite of necessity. Freedom is necessity overcome. Progress is, in essence, the progress of human freedom. Yes, and after all, life itself is freedom. The evolution of life is the evolution of freedom.”

“Human groupings have one main purpose: to assert everyone’s right to be different, to be special, to think, feel and live in his or her own way. People join together in order to win or defend this right. But this is where a terrible, fateful error is born: the belief that these groupings in the name of a race, a God, a party or a State are the very purpose of life and not simply a means to an end. No! The only true and lasting meaning of the struggle for life lies in the individual, in his modest peculiarities and in his right to these peculiarities.”