running head: biblical allusions in the brothers …

Running head: BIBLICAL ALLUSIONS IN THE BROTHERS KARAMAZOV

Biblical Allusions in The Brothers Karamazov

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

language (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

God, and ethics. Throughout the novel, however, these themes could not be expressed

without the use of biblical allusions, which are indirect references to the bible. 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


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 the Grand Inquisitor 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


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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 novels 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.


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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. 239 - Revelation 13 and 17



Book VI, Chapter 1, pg. 269 - Genesis 11-35

Book VI, Chapter 1, pg. 270 - Genesis 49:10


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Book VI, Chapter 2, pg. 280 - Matthew 24:30



Book VI, Chapter 3, pg. 292 - Matthew 20:25-27


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 - Psalm 137

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


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 Jesus’s teachings as the

template for his central themes, and the “good” characters respond to suffering often in


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.


Winter 11

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

Keepers”, he discusses how Sobornost (a “spiritual community of many jointly living

people”) was a significant philosophy emphasized in the Russian Orthodox Church 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


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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 Russia; 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


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 Fyodor Dostoevsky: 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


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 atheism 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.


Winter 16

Works Cited

Boyarin, D. (1990). The politics of biblical Narratology: Reading the Bible like/as a

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

University Press.

Dostoyevsky, Fyodor. The Brothers Karamazov. Trans. Constance Garnett. 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

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