Vasily Grossman Quotes

Good men and bad men alike are capable of weakness. The difference is simply that a bad man will be proud all his life of one good deed - while an honest man is hardly aware of his good acts, but remembers a single sin for years on end.

And the greatest tragedy of our age is we don't listen to our consciences. We don't say what we think. We feel one thing and do another.

There's nothing more difficult than saying goodbye to a house where you've suffered.

In the cruel and terrible time in which our generation has been condemned to live on this earth, we must never make peace with evil. We must never become indifferent to others or undemanding of ourselves.

In great hearts the cruelty of life gives birth to good.

I don't want you to be young and beautiful. I only want one thing. I want you to be kind-hearted - and not just towards cats and dogs.

There are people whose souls have just withered, people who are willing to go along with anything evil - anything so as not to be suspected of disagreeing with whoever is in power.

Why do people have memories? It would be easier to die - anything to stop remembering.

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 by 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.

I don't believe in your "Good". I believe in human kindness.

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.

It is the writer's duty to tell the terrible truth, and it is a reader's civic duty to learn this truth. To turn away, to close one's eyes and walk past is to insult the memory of those who have perished.

Ivan tells Anna: "I used to imagine that being embraced by a woman . . . as something so wonderful that it would make me forget everthing . . . [But] happiness, it turns out, will be to share with you the burden I can't share with anyone else.

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.

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.

The true champions of a nation's freedom are those who reject the limitations of stereotypes and affirm the rich diversity of human nature to be found.

He was endowed with the extraordinary powers of endurance characteristic of madmen and simpletons.

Another fact that allowed Fascism to gain power over men was their blindness. A man cannot believe that he is about to be destroyed. The optimism of people standing on the edge of the grave is astounding.

Thousands of people are being buried and no one attends the funerals,' said one of the soldiers. 'In peacetime it's the other way round: one coffin and a hundred people carrying flowers.

Good men and bad men alike are capable of weakness. The difference is simply that a bad man will be proud all his life of one good deed – while an honest man is hardly aware of his good acts, but remembers a single sin for years on end.

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.

We leafed through a series of the [1941 Soviet] Front newspaper. I came across the following phrase in a leading article: 'The much-battered enemy continued his cowardly advance.

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.

Everyone feels guilty before a mother who has lost her son in a war; throughout human history men have tried in vain to justify themselves.

The sea was not freedom; it was a likeness of freedom, a symbol of freedom...How splendid freedom must be if a mere likeness of it, a mere reminder of it, is enough to fill a man with happiness.

A mountain had died, its skeleton had been scattered over the ground. Time had aged the mountain; time had killed the mountain-and here lay the mountain's bones.

I’ve realized now that hope almost never goes together with reason. It’s something quite irrational and instinctive.

Don't you remember how you once answered a question of mine? Me - I shall never forget your words. Those words of yours opened my eyes; they brought me the light of day. I asked you how the Germans could send Jewish children to die in the gas chambers. How, I asked, could they live with themselves after that? Was there really no judgement passed on them by man or God? And you said: Only one judgement is passed on the executioner - he ceases to be a human being. Through looking on his victim as less than human, he becomes his own executioner, he executes the human being inside himself. But the victim - no matter what the executioner does to kill him - remains a human being forever. Remember now?

When you think about new-born babies being killed in our own lifetime,' he said, 'all the efforts of culture seem worthless. What have people learned from all our Goethes and Bachs? To kill babies?

He sensed Death with a depth and clarity of which only small children or great philosophers are capable, philosophers who are themselves almost childlike in the power and simplicity of their thinking.

...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 labor 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...

The longer a nation's history, the more wars, invasions, wanderings, and periods of captivity it has seen-the greater the diversity of its faces.

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.

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.

There is a deep and undeniable sadness in all this: whenever we see the dawn of an eternal good that will never be overcome by evil – an evil that is itself eternal but will never succeed in overcoming good – whenever we see this dawn, the blood of old people and children is always shed.

Sofya now understood the difference between life and existence: her life had come to an end, but her existence could drag on indefinitely. And however wretched and miserable this existence was, the thought of violent death still filled her with horror.

Freedom is the direct opposite of necessity; freedom is necessity overcome.

He had lived without her before. He could get over it! In a year or so he'd be able to walk straight past her without his heart so much as missing a beat. He needed her as much as a drunk needs a cork! But he understood all too quickly how vain these thoughts were. How can you tear something out of your heart? Your heart isn't made out of paper and your life isn't written down in ink. You can't erase the imprint of years.

I don't want to be told that it's the people with power over us who are guilty, that we're innocent slaves, that we're not guilty because we're not free. I am free! I'm building a Vernichtungslager; I have to answer to the people who'll be gassed here. I can say "No". There's nothing can stop me—as long as I can find the strength to face my destruction.

What does a woman who has lost her children care about a philosopher's definitions of good and evil? But what if life itself is evil?

The law fights against life, and life fights against the law.

In spite of everything, life would go on, the life of a nation making its way through a land of stone.

Everything that lives is unique. It is unimaginable that two people, or two briar-roses, should be identical . . . If you attempt to erase the peculiarities and individuality of life by violence, then life itself must suffocate.

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.

She's got legs like a stork, no arse worth speaking of, and great cow-like eyes. call that a woman?' 'You just like big tits', chentsov retorted. 'That's an outmoded, pre-revolutionary point of view

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.

When you were a child, you used to run to me for protection. Now, in moments of weakness, I want to hide my head on your knees; I want you to be strong and wise; I want you to protect and defend me. I'm not always strong in spirit, Vitya – I can be weak too. I often think about suicide, but something holds me back – some weakness, or strength, or irrational hope.

At the same time there was the good of the poor and the good of the rich. And the good of the whites, the blacks and the yellow races... More and more goods came into being, corresponding to each sect, race and class... People began to realise how much blood had been spilt in the name of a petty, doubtful good, in the name of the struggle of this petty good against what is belied to be evil. Sometimes the very concept of good became a scourge, a greater evil than evil itself.

Let's be kind and attentive to the individual man - whether he's a bishop, a peasant, an industrial magnate, a convict in the Sakhalin Islands or a waiter in a restaurant. Let's begin with respect, compassion and love for the individual - or we'll never get anywhere.

The State became the master. The national element moved from the realm of form to the realm of content; it became what was most central and essential, turning the socialist element into a mere wrapping, a verbal husk, an empty shell. Thus was made manifest, with tragic clarity, a sacred law of life: Human freedom stands above everything. There is no end in the world for the sake of which it is permissible to sacrifice human freedom.

The more they talked and argued, the less they understood each other. In the end they fell silent, full of mutual contempt and hatred. And in this silence of the dumb and these speeches of the blind, in this medley of people bound together by the same grief, terror and hope, in this hatred and lack of understanding between men who spoke the same tongue, you could see much of the tragedy of the twentieth century.

Uno de los medios de los que se sirve el fascismo para actuar sobre el hombre es la total, o casi total, ceguera. El hombre no cree que vaya al encuentro de su propia aniquilación.

How can you tear something out of your heart? Your heart isn't made of paper and your life isn't written down in ink. You can't erase the imprint of years.

No artist has painted A true portrait of Lenin Ages to come will complete Lenin's unfinished portrait. Did Poletaev understand the tragic implication of his lines about Lenin?

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.

Man’s innate yearning for freedom can be suppressed but never destroyed. Totalitarianism cannot renounce violence. If it does, it perishes. Eternal, ceaseless violence, overt or covert, is the basis of totalitarianism. Man does not renounce freedom voluntarily. This conclusion holds out hope for our time, hope for the future.

They soon lost interest in Sofya. She was just one more prisoner -with no more idea of her destination than anyone else. No one asked her name and patronymic; no one remembered her surname. She realized with surprise that although the process of evolution had taken millions of years, these people had needed only a few days to revert to the state of cattle, dirty and unhappy, captive and nameless.

What’s really terrifying is when you realize that bureaucracy isn’t simply a growth on the body of the State. If it were only that, it could be cut off. No, bureaucracy is the very essence of the State.

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)

Such is time: everything passes, it alone remains; everything remains, it alone passes. And how swiftly and noiselessly it passes. Only yesterday you were sure of yourself, strong and cheerful, a son of the time. But now another time has come – and you don’t even know it.

The nationalism of a small nation can, with treacherous ease, become detached from its roots in what is noble and human. It then become pitiful, making the nation appear smaller rather than greater. It is the same with nations as with individuals; while trying to draw attention to the inadequacies of others, people all too often reveal their own.

Time worked unhurriedly, conscientiously. First the man was expelled from life, to reside instead in people's memories. Then he lost his right to residence in people's memories, sinking down into their subconscious minds and jumping out at someone only occasionally, like a jack-in-the-box, frightening them with the unexpectedness of his sudden, momentary appearances.

No one has the right to lead other people like sheep. That’s something even Lenin failed to understand. The purpose of a revolution is to free people. But Lenin just said: “In the past you were led badly, I’m going to lead you well.

Among a million Russian huts you will never find even two that are exactly the same. Everything that lives is unique. It is unimaginable that two people, or two briar-roses, should be identical . . . If you attempt to erase the peculiarities and individuality of life by violence, then life itself must suffocate.

Before the war Sofya Levinton had once said to Yevgenia Nikolaevna Shaposhnikova, 'If one man is fated to be killed by another, it would be interesting to trace the gradual convergence of their paths. At the start they might be miles away from one another – I might be in Pamir picking alpine roses and clicking my camera, while this other man, my death, might be eight thousand miles away, fishing for ruff in a little stream after school. I might be getting ready to go to a concert and he might be at the railway station buying a ticket to go and visit his mother-in-law – and yet eventually we are bound to meet, we can't avoid it...

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.

Bach felt the beauty and sadness of the moment. These men who defied the power of the Russian heavy artillery, these coarse, hardened soldiers who were dispirited by their lack of ammunition and tormented by vermin and hunger had all understood at once that what they needed more than anything in the world was not bread, not bandages, not ammunition, but these tiny branches twined with useless tinsel, these orphanage toys.

He had never killed a child; he had never arrested anyone. But he had broken the fragile dyke that protected the purity of his soul from the seething darkness around him. The blood of the camps and the ghettos had gushed over him and carried him away... There was no longer any divide between him and the darkness; he himself was part of the darkness.

At war a Russian man puts on a white shirt. He may live in sin, but he dies like a saint.

Both his voice and eyes had the burning cold of alcohol. His strength no longer lay in his military experience or his knowledge of the map, but in his harsh, impetuous soul.

There was something terrible, but also something sad and melancholy in this long cry uttered by the Russian infantry as they staged an attack. As it crossed the cold water, it lost its fervour. Instead of valour or gallantry, you could hear the sadness of a soul parting with everything that it loved, calling on its nearest and dearest to wake up, to lift their head from their pillows and hear for the last time the voice of a father, a husband, a son or a brother...

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?

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...

we often make fun of intellectuals for their doubts, their split personalities, their Hamlet-like indecisiveness. When I was young I despised that side of myself. Now, though, I’ve changed my mind: humanity owes many great books and great discoveries to people who were indecisive and full of doubts; they have achieved at least as much as the simpletons who never hesitate. And when it comes to the crunch, they too are prepared to go to the stake; they stand just as firm under fire as the people who are always strong-willed and resolute.

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.

Era hermosa porque era buena. La cogió de la mano. Ella se acostó a su lado y él sintió su calor, sintió su tierno pecho, los hombros, el cabello. Le parecía sentir todo aquello no despierto sino en sueños: despierto, nunca había sido feliz.

Each leaf on the maples and lindens was sharply outlined, as if chiselled from black stone. Taken as a whole, however, the great mass of trees seemed like a flat black pattern against the bright sky. The world’s beauty had surpassed itself. It was one of those moments when everyone stops to gaze in wonder—not only the idler with time on his hands but also the shift worker on his way home and the traveller half-dead on his feet. At times like this we cease to have distinct perceptions of light, space, silence, rustlings, warmth, sweet smells, the swaying of long grass or leaves—all the millions of ingredients that make up the world’s beauty. What we perceive then is true beauty, and it tells us only one thing: that life is a blessing.

Does human nature undergo a true change in the cauldron of totalitarian violence? Does man lose his innate yearning for freedom? The fate of both man and the totalitarian State depends on the answer to this question. If human nature does change, then the eternal and world-wide triumph of the dictatorial State is assured; if his yearning for freedom remains constant, then the totalitarian State is doomed.

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.

Here in the forest lay sullen, soot-blackened stones that were the remains of ruined hearths; in abandoned cemeteries were dark headstones that had already half sunk into the ground. Everything inanimate—stones, iron—was being swallowed by the earth, dissolving into it with the years, while green, vegetable life, in contrast, was bursting up from the earth. The boy found the silence over the cold hearths especially painful. And when he came back home, the smell of smoke from the kitchen, the barking of dogs, and the cackling of hens somehow seemed all the sweeter.

Suddenly the sun rose – like a burst of hope. The dark autumn water mirrored the sky; it began to breathe and the sun seemed to cry out in the waves. The steep banks had been salted by the night’s frost and the red-brown trees looked very gay. The wind rose, the mist vanished and the world grew cool and glass-like, piercingly transparent. There was no warmth in the sun, nor in the blue sky and water. The earth was vast: even the vast forest had both a beginning and an end, but the earth just stretched on for ever . . . And grief was something equally vast, equally eternal.

I can tell you as a surgeon that there is one truth, not two. When I cut someone’s leg off, I don’t know two truths. If we start pretending there are two truths, we’re in trouble. And in war too—above all, when things are as bad as they are today—there is only one truth. It’s a bitter truth, but it’s a truth that can save us. If the Germans enter Stalingrad, you’ll learn that if you chase after two truths, you won’t catch either. It’ll be the end of you.

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 wind, filling ditches and gullies like stones in an avalanche - even then this senseless, pathetic kindness remained scattered throughout life like atoms of radium.

We should call on the Creator to show more modesty. He created the world in a frenzy of excitement. Instead of revising his rough drafts, he had his work printed straightaway. What a lot of contradictions there are in it. What a log of typing errors, inconsistencies in the plot, passages that are too long and wordy, characters that are entirely superfluous. But it is painful and difficult to cut and trim the living cloth of a book written and published in too much of a hurry

Breathing heavily, Major-General Gudz was making his way towards Mostovskoy. He shuffled along, wheezing and sticking out his lower lip; folds of loose skin rippled over his cheeks and neck. At one time he had been impressively stout, and these sounds and movements were all that remained; now they seemed quite bizarre.

Grossman, perhaps tiring slightly of journalism, seems to have longed to convey his thoughts and feelings about the war in fictional form. At this stage, when the Soviet Union was fighting for its life, his ideas were very close to that of the Party line. It was only at Stalingrad, a year later, that his view of the Stalinist regime began to change. This outline, may well have formed part of the idea for The People Immortal, his novel written and published the following year...

No one could understand; nor could she explain it herself. This senseless kindness is condemned in the fable about the pilgrim who warmed a snake in his boson. It is the kindness that has mercy on a tarantula that has bitten a child. A mad, blind kindness. People enjoy looking in stories and fables for examples of the danger of this kind of senseless kindness. But one shouldn't be afraid of it. One might just as well be afraid of a freshwater fish carried out by chance into the salty ocean. The harm from time to time occasioned a society, class, race or State by this senseless kindness fades away in the light that emanates from those who are endowed with it. 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.

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.

The snow here hadn't thawed. Its large, rough crystals were filled with the blue of the lake-water. But on the sunny side of the hill the snow was just beginning to melt. The ditch beside the path was full of gurgling water. The glitter of the snow, the water and the ice on the puddles was quite blinding. There was so much light, it was so intense, that they seemed almost to have to force their way through it. It disturbed them and got in their way; when they stepped on the thin film of ice over the puddles, it seemed to be light that was crunching under their feet, breaking up into thin, splinter-like rays. And it was light that was flowing down the ditch beside the path; where the path was blocked by stones, the light swelled up, foaming and gurgling. The spring sun seemed to be closer to the earth than ever. The air was cool and warm at the same time.

Astra is a beauty. (...) Astra is so beautiful that I have no wish to describe her beauty. I will say only that her beauty is the expression of her soul. Her beauty lives in her quiet walk, in her shy movements, in her always-lowered eyelids, in her barely perceptible smile, in the soft outline of her girlish shoulders, in the chastity of her poor, almost beggarly clothing, in her thoughtful grey eyes. She is a white water lily in a pond shadowed by the branches of trees, born amid still, contemplative water. (...) The world of modest female beauty finds its expression in Astra. As for what may lie hidden in the depths of these waters, no-one can say unless he breaks the water's smooth surface, walks barefoot through the cutting sedge and treads the silty, sucking mud — now cold, now strangely warm. But I only stand on the shore, admiring the lily from a distance

The hide was being flayed off the still living body of the Revolution so that a new age could slip in to it; as for the red bloody meat, the steaming innards - they were being thrown onto the scrapheap. The new age needed only the hide of the Revolution - and this was being flayed off people who were still alive. Those who slipped into it spoke the language of the Revolution and mimicked it's gestures, but their brains, lungs, livers and eyes were utterly different.

Jenny lacked any sense of property - she was constantly apologising to Yevgenia and asking for her permission to open the small upper window in order to let in her elderly tabby cat. Her main interests and worries centered around this cat and how to protect it from her neighbors... She fed her own rations to the cat, whom she called 'my dear, silver child' The cat adored her; he was a rough sullen beast, but would become suddenly animated and affectionate when he saw her.

The whole city seemed to be pinned down, fascinated by the glassy stare of the Lubyanka. Krymov had thought about various people he knew. Their distance from him was something that couldn't even be measured in space -they existed in another dimension. No power on earth or in heaven could bridge this abyss, an abyss as profound as death itself. But these people weren't yet lying under a nailed-down coffin-lid – they were here beside him, alive and breathing, thinking, weeping.

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.

The travelers emerged into a spacious square. In the middle of this square were several dozen people on a wooden bandstand like in a public park. They were the members of a band, each of them as different from one another as their instruments. Some of them looked round at the approaching column. Then a grey-haired man in a colorful cloak called out and they reached for their instruments. There was a burst of something like cheeky, timid bird-song and the air – air that had been torn apart by the barbed wire and the howl of sirens, that stank of oily fumes and garbage – was filled with music. It was like a warm summer cloud-burst ignited by the sun, flashing as it crashed down to earth. People in camps, people in prisons, people who have escaped from prison, people going to their death, know the extraordinary power of music. No one else can experience music in quite the same way. What music resurrects in the soul of a man about to die is neither hope nor thought, but simply the blind, heart-breaking miracle of life itself. A sob passed down the column. Everything seemed transformed, everything had come together; everything scattered and fragmented -home, peace, the journey, the rumble of wheels, thirst, terror, the city rising out of the mist, the wan red dawn – fused together, not into a memory or a picture but into the blind, fierce ache of life itself. Here, in the glow of the gas ovens, people knew that life was more than happiness – it was also grief. And freedom was both painful and difficult; it was life itself. Music had the power to express the last turmoil of a soul in whose blind depths every experience, every moment of joy and grief, had fused with this misty morning, this glow hanging over their heads. Or perhaps it wasn't like that at all. Perhaps music was just the key to a man's feelings, not what filled him at this terrible moment, but the key that unlocked his innermost core. In the same way, a child's song can appear to make an old man cry. But it isn't the song itself he cries over; the song is simply a key to something in his soul.

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.

He walked on down the dark, empty street. Suddenly an idea came to him. Immediately, with his whole being, he knew it was true. He had glimpsed a new and improbable explanation for the atomic phenomena that up until now had seemed so hopelessly inexplicable; abysses had suddenly changed into bridges. What clarity and simplicity! This idea was astonishingly graceful and beautiful. It seemed to have given birth to itself – like a white water-lily appearing out of the calm darkness of a lake. He gasped, reveling in its beauty… And how strange, he thought suddenly, that this idea should have come to him when his mind was far away from anything to do with science, when the discussions that so excited him were those of free men, when his words and the words of his friends had been determined only by freedom, by bitter freedom.

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.

To Polyakov it was as though a fierce wind from downstream was sweeping up the Volga. Several times he was knocked off his feet; he fell to the ground no longer knowing what world he lived in, whether he was old or young, what was up and what was down. But Klimov dragged him along and finally they slid to the bottom of a huge crater. Here the darkness was threefold: the darkness of night, the darkness of dust and smoke, the darkness of a deep pit. They lay there beside one another; the same soft light, the same prayer for life filled both their heads. It was the same light, the same touching hope that glows in all heads and all hearts – in those of birds and animals as well as in those of human beings.

El bien no está en la naturaleza, tampoco en los sermones de los maestros religiosos ni de los profetas, no está en las doctrinas de los grandes sociólogos y líderes populares, no está en la ética de los filósofos. Son las personas corrientes las que llevan en sus corazones el amor por todo cuanto vive; aman y cuidan de la vida de modo natural y espontáneo. Al final del día prefieren el calor del hogar a encender hogueras en las plazas. Así, además de ese bien grande y amenazador, existe también la bondad cotidiana de los hombres. Es la bondad de una viejecita que lleva un mendrugo de pan a un prisionero, la bondad del soldado que da de beber de su cantimplora al enemigo herido, la bondad de los jóvenes que se apiadan de los ancianos, la bondad del campesino que oculta en el pajar a un viejo judío. Es la bondad del guardia de una prisión que, poniendo en peligro su propia libertad, entrega las cartas de prisioneros y reclusos, con cuyas ideas no congenia, a sus madres y mujeres. Es la bondad particular de un individuo hacia, otro, es una bondad sin testigos, pequeña, sin ideología. Podríamos denominarla bondad sin sentido. La bondad de los nombres al margen del bien religioso y social. Pero si nos detenemos a pensarlo, nos damos cuenta de que esa bondad sin sentido, particular, casual, es eterna. Se extiende a todo lo vivo, incluso a un ratón O a una rama quebrada que el transeúnte, parándose un instante, endereza para que cicatrice y se cure rápido. En estos tiempos terribles en que la locura reina en nombre de la gloria de los Estados, las naciones y el bien universa I, en esta época en que los hombres ya no parecen hombres y sólo se agitan como las ramas en los árboles, como piedras que arrastran a otras piedras en una avalancha que llena los barrancos y las fosas, en esta época de horror y demencia, la bondad sin sentido, compasiva, esparcida en la vida como una partícula de radio, no ha desaparecido. Vida y Destino (Galaxia Gutenberg)