No matter how long humanity exists, it will always be worried moral problems: honor, duty, conscience. These are the questions raised by M.A. Bulgakov at his best philosophical novel“The Master and Margarita”, forcing the reader to rethink life and appreciate the importance of the moral aspects of a person, and also to think about what is more important in life - power, might, money or one’s own spiritual freedom, leading to goodness and justice, and a calm conscience. If a person is not free, he is afraid of everything, he has to act contrary to
His desires and conscience, that is, the most terrible vice is manifested in him - cowardice. And cowardice leads to immoral acts, for which the most terrible punishment awaits a person - pangs of conscience. Such pangs of conscience haunted the main character of the Master’s novel, Pontius Pilate, for almost 2 thousand years.
M.A. Bulgakov takes the reader to ancient Yershalaim to the palace of the fifth procurator of Judea, Pontius Pilate, to whom they brought a defendant from Galilee, arrested for inciting the destruction of the Yershalaim temple. His face was broken and his hands were tied. Despite the headache that tormented the procurator, as a man exposed to power, he was forced to interrogate the criminal. Pontius Pilate, a powerful, formidable and domineering man who did not tolerate objections and was accustomed to the uncomplaining obedience of his subordinates and slaves, was outraged by the prisoner’s address to him: “Good man, believe me!” Summoning Mark Krysoboy (the head of the special kunturia), he ordered the defendant to be taught a lesson. No wonder the procurator himself called himself a “fierce monster.” After the punishment, Pontius Pilate continued the interrogation and found out that the arrested person named Yeshua Ha-Nozri was a literate person who knew Greek, and spoke to him in Greek. Pontius Pilate becomes interested in the wandering philosopher; he understands that he has encountered not a hypocrite, but an intelligent and wise man who also has the miraculous property of relieving headaches. The procurator also makes sure that the spiritual position of Ha-Nozri: “there are no evil people in the world” is sincere and conscious, that Yeshua lives by his own laws, the laws of goodness and justice. Therefore, he believes that all people are free and equal. Even with the procurator he behaves like an independent person: “Some new thoughts came to my mind that might, I believe, seem interesting to you, and I would be happy to share them with you, especially since you give the impression of being very smart person" The procurator is surprised at how simply and directly Yeshua objects to him, the master, and is not indignant. And the arrested person continued: “The trouble is... that you are too closed and have completely lost faith in people. You can’t, you see, put all your affection into a dog. Your life is meager, hegemon...” Pilate felt that the condemned man was absolutely right in something important and his spiritual conviction was so strong that even the tax collector, Matthew Levi, despising money, followed his Teacher everywhere. The procurator had a desire to save the innocent doctor and philosopher: he would declare Ga-Notsri mentally ill and send him to the island in the Mediterranean Sea, where his residence is located. But this was not destined to come true, because in the case of Yeshua there is a denunciation of Judas from Kiriath, which reports that the philosopher told “a kind and inquisitive man” that “all power is violence over people and that the time will come when there will be no the power of neither the Caesars nor any other power. Man will move into the kingdom of truth and justice, where no power will be needed at all.” Thus, having offended the authority of Caesar, Yeshua signed his own death warrant. Even to save his life, he does not renounce his beliefs, does not try to lie or hide something, since telling the truth is “easy and pleasant” for him. Yeshua was led to execution, and from that moment Pontius Pilate lost peace because he sent an innocent man to execution. It seemed to him vaguely “that he didn’t say something to the convict, or maybe he didn’t listen to something.” He felt that his action would not be forgiven, and he hated everyone who contributed to the condemnation of the philosopher, and first of all himself, since he quite consciously made a deal with his conscience, being afraid inner desire restore justice. He, smart politician and a skilled diplomat, long ago realized that, living in totalitarian state, one cannot remain oneself, that the need for hypocrisy deprived him of faith in people and made his life meager and meaningless, which Yeshua noticed. Ha-Notsri's unshakable moral position helped Pilate realize his weakness and insignificance. To alleviate his suffering and somehow clear his conscience, Pilate orders the death of Judas, who betrayed Yeshua. But the pangs of conscience do not let him go, therefore, in a dream in which the procurator saw that he had not sent the wandering philosopher to execution, he cried and laughed with joy. And in reality he executed himself because he was afraid to take Yeshua’s side and save him, because to have mercy on Ha-Nozri meant to put himself at risk. If there had not been an interrogation protocol, he might have released the wandering philosopher. But career and fear of Caesar turned out to be stronger than my inner voice.
If Pilate had been at peace with himself and his concept of morality, his conscience would not have tormented him. But he, having authorized the execution of Yeshua, acted contrary to “his will and his desires, out of cowardice alone...”, which turns into a two-thousand-year torment of repentance for the procurator. According to Bulgakov, people with double standards, like Pontius Pilate, are very dangerous, because because of their cowardice and cowardice they commit meanness and evil. Thus, the novel indisputably proves the statement of the bearer of goodness and justice, Yeshua, that “cowardice is the most terrible vice.”
Everything that Bulgakov experienced in his life, both happy and difficult - he gave all his main thoughts and discoveries, all his soul and all his talent to the novel “The Master and Margarita”. Bulgakov wrote “The Master and Margarita” as a historically and psychologically reliable book about his time and people, and therefore the novel became a unique human document of that remarkable era. Bulgakov presents many problems on the pages of the novel. Bulgakov puts forward the idea that everyone is given what they deserve, what you believed in is what you get. In this regard, he also touches on the problem of human cowardice. The author considers cowardice to be the greatest sin in life. This is shown through the image of Pontius Pilate. Pilate was the procurator in Yershalaim.
One of those whom he judged is Yeshua. The author develops the theme of cowardice through eternal theme unjust trial of Christ. Pontius Pilate lives by his own laws: he knows that the world is divided into those who rule and those who obey them, that the formula “the slave submits to the master” is unshakable. And suddenly a person appears who thinks differently. Pontius Pilate understood perfectly well that Yeshua did not commit nothing for which he needs to be executed. But for an acquittal, the opinion of the procurator was not enough. He personified the power, the opinion of many, and in order to be found innocent, Yeshua had to accept the laws of the crowd. In order to resist the crowd, a large one is needed. Inner strength and courage. Yeshua possessed such qualities, boldly and fearlessly expressing his point of view. Yeshua has his own philosophy of life: “... there are no evil people in the world, there are unhappy people.” Pilate was so unhappy. For Yeshua, the opinion of the crowd means nothing. does not mean that even in such a dangerous situation for himself, Pilate was immediately convinced of Ga-Nosrp’s innocence. Moreover, Yeshua was able to relieve the severe headache that tormented the procurator. But Pilate did not listen to his “inner” voice, the voice of conscience, but followed the lead of the crowd. The procurator tried to save the stubborn “prophet” from imminent execution, but he resolutely did not want to give up his “truth.” It turns out that the all-powerful ruler is also dependent on the opinions of others, the opinions of the crowd. Because of the fear of denunciation, the fear of ruining his own career, Pilate goes against his convictions, the voice of humanity and conscience. And Pontius Pilate shouts so that everyone can hear: “Criminal!” Yeshua is executed. Pilate is not afraid for his life - nothing threatens her - but for his career. And when he has to decide whether to risk his career or send to death a person who managed to conquer him with his intelligence, the amazing power of his word, or something else unusual, he prefers the latter. Cowardice is the main problem of Pontius Pilate. “Cowardice is undoubtedly one of the most terrible vices“- Pontius Pilate hears the words of Yeshua in a dream. “No, philosopher, I object to you: this is the most terrible vice!” - the author of the book suddenly intervenes and speaks in his full voice. Bulgakov condemns cowardice without mercy or condescension, because he knows: people who have set evil as their goal - there are, in essence, few of them - are not as dangerous as those who seem ready to advance good, but are cowardly and cowardly. Fear makes good people in person brave people a blind instrument of evil will. The procurator realizes that he has committed treason and tries to justify himself to himself, deceiving himself that his actions were correct and the only possible. Pontius Pilate was punished with immortality for his cowardice. It turns out that his immortality is a punishment. It is a punishment for the choices a person makes in their life. Pilate made his choice. And the most big problem is that his actions were guided by petty fears. He sat on his stone chair on the mountains for two thousand years and saw the same dream for two thousand years - he couldn’t imagine a more terrible torment, especially since this dream is his most secret dream. He claims that he did not agree on something then, on the fourteenth month of Nisan, and wants to go back to correct everything. Pilate's eternal existence cannot be called life; it is a painful state that will never end. The author nevertheless gives Pilate the opportunity to be released. Life began when the Master folded his hands into a megaphone and shouted: “Free!” After much torment and suffering, Pilate is finally forgiven.
Everything that Bulgakov experienced in his life, both happy and difficult - he gave all his main thoughts and discoveries, all his soul and all his talent to the novel “The Master and Margarita”. Bulgakov wrote “The Master and Margarita” as a historically and psychologically reliable book about his time and people, and therefore the novel became a unique human document of that remarkable era. Bulgakov presents many problems on the pages of the novel. Bulgakov puts forward the idea that everyone is given what they deserve, what you believed in is what you get. In this regard, he also touches on the problem of human cowardice. The author considers cowardice to be the greatest sin in life. This is shown through the image of Pontius Pilate. Pilate was the procurator in Yershalaim. One of those whom he judged is Yeshua Ha-Nozrp. The author develops the theme of cowardice through the eternal theme of the unjust trial of Christ. Pontius Pilate lives by his own laws: he knows that the world is divided into those who rule and those who obey them, that the formula “the slave submits to the master” is unshakable. And suddenly a person appears who thinks differently. Pontius Pilate understood perfectly well that Yeshua did not commit nothing for which he needs to be executed. But for an acquittal, the opinion of the procurator was not enough. He personified the power, the opinion of many, and in order to be found innocent, Yeshua had to accept the laws of the crowd. In order to resist the crowd, a large one is needed. Inner strength and courage. Yeshua possessed such qualities, boldly and fearlessly expressing his point of view. Yeshua has his own philosophy of life: “... there are no evil people in the world, there are unhappy people.” Pilate was so unhappy. For Yeshua, the opinion of the crowd means nothing. does not mean that even in such a dangerous situation for himself, Pilate was immediately convinced of Ga-Nosrp’s innocence. Moreover, Yeshua was able to relieve the severe headache that tormented the procurator. But Pilate did not listen to his “inner” voice, the voice of conscience, but followed the lead of the crowd. The procurator tried to save the stubborn “prophet” from imminent execution, but he resolutely did not want to give up his “truth.” It turns out that the all-powerful ruler is also dependent on the opinions of others, the opinions of the crowd. Because of the fear of denunciation, the fear of ruining his own career, Pilate goes against his convictions, the voice of humanity and conscience. And Pontius Pilate shouts so that everyone can hear: “Criminal!” Yeshua is executed. Pilate is not afraid for his life - nothing threatens her - but for his career. And when he has to decide whether to risk his career or send to death a person who managed to conquer him with his intelligence, the amazing power of his word, or something else unusual, he prefers the latter. Cowardice is the main problem of Pontius Pilate. “Cowardice is undoubtedly one of the most terrible vices,” Pontius Pilate hears Yeshua’s words in a dream. “No, philosopher, I object to you: this is the most terrible vice!” - the author of the book suddenly intervenes and speaks in his full voice. Bulgakov condemns cowardice without mercy or condescension, because he knows: people who have set evil as their goal - there are, in essence, few of them - are not as dangerous as those who seem ready to advance good, but are cowardly and cowardly. Fear turns good and personally brave people into blind instruments of evil will. The procurator realizes that he has committed treason and tries to justify himself to himself, deceiving himself that his actions were correct and the only possible. Pontius Pilate was punished with immortality for his cowardice. It turns out that his immortality is a punishment. It is a punishment for the choices a person makes in their life. Pilate made his choice. And the biggest problem is that his actions were guided by petty fears. He sat on his stone chair on the mountains for two thousand years and saw the same dream for two thousand years - he couldn’t imagine a more terrible torment, especially since this dream is his most secret dream. He claims that he did not agree on something then, on the fourteenth month of Nisan, and wants to go back to correct everything. Pilate's eternal existence cannot be called life; it is a painful state that will never end. The author nevertheless gives Pilate the opportunity to be released. Life began when the Master folded his hands into a megaphone and shouted: “Free!” After much torment and suffering, Pilate is finally forgiven.The theme of cowardice connects the two lines of the novel. Many critics will attribute cowardice to the master himself, who was unable to fight for his novel, for his love and his life. And this is precisely what will be explained by the rewarding of the master after the completion of the whole story with peace, and not with light. Let's look at this in more detail.
At the end of the novel, when Woland leaves Moscow, Matvey Levi comes to him with an errand (chapter 29).
“He read the master’s work,” said Matvey Levi, “and asks you to take the master with you and reward him with peace. Is it really difficult for you to do this, spirit of evil?
“He didn’t deserve light, he deserved peace,” Levi said in a sad voice.”
The question of why the master did not deserve the light remains not fully clarified today. It is analyzed in detail by V. A. Slavina. She notes that the most common opinion is that “the master was not awarded the light precisely because he was not active enough, that, unlike his mythological double, he allowed himself to be broken, he burned the novel,” and “did not fulfill his duty: the novel remained unfinished.” A similar point of view is expressed by G. Lesskis in the comments to the novel: “The fundamental difference between the protagonist of the second novel is that the master turns out to be incompetent as a tragic hero“: he lacked that spiritual strength that Yeshua reveals on the cross as convincingly as during his interrogation by Pilate... None of the people dares to reproach the exhausted man for such a surrender, he deserves peace.”
Another point of view, expressed, in particular, in the works of the American scientist B. Pokrovsky, is also of interest. He believes that the novel “The Master and Margarita” shows the development of rational philosophy, and the novel by the master himself takes us not two millennia into the past, but into early XIX c., to that point historical development, when, after Kant’s Critique of Pure Reason, the process of demythologizing the sacred texts of Christianity began. The master, according to Pokrovsky, is among these demythologizers, and therefore is deprived of light (the master freed the Gospel from the supernatural - there is no resurrection of Christ). Moreover, he is given a chance to atone for his sin, but he did not see it, did not understand it (this refers to the episode when Ivan Bezdomny at Stravinsky’s clinic tells the master about his meeting with Boland, and he exclaims: “Oh, how I guessed right! How I guessed everything!” »
He accepted the devil’s testimony about the truth - and this is his second sin, a more serious one, Pokrovsky believes. And what many critics see as the reason for punishing the master with peace, Pokrovsky calls an act of heroism, because the hero did not make any compromises with a world alien to him, even in the name of his salvation. Here the master exactly corresponds to the idea of “good will” and the “categorical imperative”, which the author of the novel “The Master and Margarita”, following Kant, calls for. In the first chapter, when the heroes argue about the existence of God, Woland, referring to Kant, says that he first destroyed all the evidence for the existence of God, and then “constructed his own sixth proof.” Kant’s sixth proof is the doctrine of good will, the essence of which, according to Vladimir Solovyov’s definition, is “the universal rational idea of good, acting on the conscious will in the form of an unconditional duty or a categorical imperative (in Kant’s terminology). Simply put, a person can do good in addition to and despite selfish considerations, for the sake of the very idea of good, out of sheer respect for duty or moral law.
We emphasize what is important, in our opinion, to Bulgakov. In his novel, Yeshua is the bearer of good will. And then we ask the question: can Yeshua, following the “categorical imperative,” punish the master for not being as strong as himself? He would rather forgive this shortcoming, as he forgave Pontius Pilate, than help the master finish his novel. Then Pokrovsky is right in seeing the master’s sin in the destruction of faith: “Paradoxical as such a statement may be, historically the master is the predecessor of the “educated” theorist Berlioz and the ignorant practitioner Ivan Bezdomny, Ivan before his rebirth. Pokrovsky is closer to the truth, in our opinion, but we cannot completely agree with him, because his truth is in faith, in religion only, and he believes that Reason is to blame for everything (“the nightmare of reason that has absolutized itself”).
According to V.A. Slavina, this is not entirely true with Bulgakov. Although ideas and theories are often the cause of misfortune (remember " Fatal eggs" And " Heart of a Dog"), although he denies social revolutions, preferring the “favorite and Great Evolution,” yet it is precisely on the conscious and reasonable will that he places his bets on the path to good. And this is the essence of his philosophy, embodied in a brilliant artistic form- in the novel “The Master and Margarita”.
The archive of M. Bulgakov contains the magazine “Literary Studies” (1938) with an article by Mirimsky about Hoffman. It was about her that Bulgakov wrote to Elena Sergeevna in Lebedyan: “I accidentally came across an article about Hoffmann’s fiction. I'm saving it for you, knowing that it will amaze you as much as it did me. I'm right about The Master and Margarita! You understand what this consciousness is worth - I’m right!” In this article, among those noted by Bulgakov, there are the following words: “He (Hoffmann) turns art into a battle tower, from which, as an artist, he carries out satirical reprisals against reality.” This is obvious for Bulgakov’s novel, which is why, first of all, the work took so long and difficult to reach the reader.
We focused in most detail on the biblical chapters, since they contain the philosophical quintessence of the novel. It is not for nothing that Ilf and Petrov’s first remark after reading the novel by Bulgakov was: “Remove the “ancient” chapters - and we will undertake to publish it.” But this in no way diminishes the content of the chapters on modernity - one cannot be read without the other. Post-revolutionary Moscow, shown through the eyes of Woland and his retinue (Koroviev, Behemoth, Azazello), is a satirical-humorous, with elements of fantasy, an unusually bright picture with tricks and disguises, with sharp remarks along the way and comic scenes. .
During his three days in Moscow, Woland explores the habits, behavior and lives of people of different social groups and strata. He wants to know whether the Moscow population has changed and how significantly, moreover, he is more interested in “whether the townspeople have changed internally.” Readers of the novel see a gallery of heroes similar to Gogol’s, but only smaller than those, albeit from the capital. It is interesting that each of them is given an unflattering description in the novel.
The director of the Variety Theater Styopa Likhodeev “drinks, has relationships with women, using his position, doesn’t do a damn thing, and can’t do anything...”, the chairman of the housing association Nikanor Ivanovich Bosoy is a “burner and a rogue”, Maigel is an “earphone” and "spy", etc.
In total, in the novel “The Master and Margarita” there are more than five hundred characters - these are not only those who are distinguished by some individual or specific features, but also “collective characters” - viewers of the Variety Show, passers-by, employees of various institutions. Woland, although he, according to Margarita, is omnipotent, does not use his power to its full potential and, rather, only to emphasize and more clearly show human vices and weaknesses. These are tricks in the Variety Show and an office with an empty suit signing papers, a singing institution and the constant transformation of money either into simple pieces of paper or into dollars... And when in the theater the “Chairman of the Acoustic Commission” Arkady Apollonovich Sempleyarov demands that Woland expose the tricks, a real exposure of those present occurs in the Variety of Citizens.
“I’m not an artist at all,” says Woland, “but I just wanted to see Muscovites en masse...” And people don’t stand the test: men rush for money and to the buffet, and women for rags. As a result, a well-deserved and fair conclusion: “...They are people like people. They love money, but this has always been the case... Humanity loves money, no matter what it is made of, whether leather, paper, bronze or gold. Well, they are frivolous... well, well... and mercy sometimes knocks on their hearts... ordinary people... in general, they resemble the previous ones ... the housing issue only spoiled them ... "
It is noteworthy that the action of the novel begins with Woland's acquaintance with Berlioz, the head of a writers' organization, the editor of a thick magazine, one might say, even a theorist and ideologist, and Ivan Bezdomny, a poet who, on Berlioz's order, writes an anti-religious poem. The educated Berlioz’s confidence in his theoretical postulates and the poet’s blind adherence to them frightens the poet, like any dogmatism that leads to thoughtless obedience and, as a consequence, tragedy. The tragedy is not of an individual, but of an entire society forced to submit to a false totalitarian idea. Lies are punishable by retribution, “retribution as part of the earthly law of justice” (V. Lakshin). This retribution in Bulgakov’s interpretation sounds like the thesis “everyone will be given according to his faith,” which is revealed through the example of Berlioz in the scene at Satan’s ball.
“Mikhail Alexandrovich,” Woland said quietly to the head, and then the eyelids of the murdered man lifted, and on the dead face Margarita, shuddering, saw living eyes, full of thoughts and suffering. – Everything came true, didn’t it? - Woland continued, looking into the eyes of the head, - the head was cut off by a woman, the meeting did not take place, and I live in your apartment. This is a fact. And fact is the most stubborn thing in the world. But now we are interested in what follows, and not in this already accomplished fact. You have always been an ardent preacher of the theory that when a person’s head is cut off, life in a person ceases, he turns into ash and goes into oblivion. I am pleased to inform you, in the presence of my guests... that your theory is both solid and ingenious. However, all theories are worth one another. There is one among them, according to which everyone will be given according to his faith.” Berlioz is fading into oblivion - he believed in it, he promoted it. He deserved this punishment. The fate of Berlioz's interlocutor Ivan Bezdomny is also interesting. In the final version of the novel, his punishment is much lighter than in earlier editions. He can't cope with the spring full moon. “As soon as it begins to approach, as soon as it begins to grow and fill with gold... Ivan Nikolaevich becomes restless, nervous, loses appetite and sleep, waits until the moon ripens.” But in “The Great Chancellor” - an early version of “The Master and Margarita” - the fate of Ivan Bezdomny is more complicated. He turns out to be dead at the trial (we don’t know how he died) in front of Woland and to the question: “What do you want, Ivanushka?” - answers: “I want to see Yeshua Ha-Nozri, open your eyes to me.” “In other lands, in other kingdoms,” Woland tells him to this, “you will walk through the fields blind and listen. A thousand times you will hear how silence gives way to the noise of the flood, how birds cry in the spring, and you will sing them, blind man, in verse, and for the thousand and first time, on Saturday night, I will open your eyes. Then you will see him. Go to your fields." Ivan Bezdomny, out of ignorance, also believed in Mikhail Alexandrovich Berlioz, but after the events at the Patriarch's Ponds, at the Stravinsky clinic, he admits that he was wrong. And although Bulgakov pursues the idea that “blindness due to ignorance cannot serve as an excuse for unrighteous actions,” at the same time he understands that Berlioz’s guilt cannot be equated with the actions of Ivan Bezdomny.
In this regard, the fate of Pontius Pilate is also interesting. In the last chapter of “The Master and Margarita,” which is called “Forgiveness and Eternal Shelter,” there is a kind of combination of two novels (the Master’s novel and Bulgakov’s novel), the master meets his hero:
“They read your novel,” Woland spoke, turning to the master, “and they only said one thing, that, unfortunately, it is not finished. So, I wanted to show you your hero. For about two thousand years he sits on this platform and sleeps, but when the full moon comes, as you can see, he is tormented by insomnia. She torments not only him, but his faithful guardian, the dog. If it is true that cowardice is the most serious vice, then perhaps the dog is not to blame for it. The only thing the brave dog was afraid of was thunderstorms. Well, the one who loves must share the fate of the one he loves.”
Pontius Pilate is tormented by the fact that he did not agree on something important with the prisoner with whom he dreamed of walking along the lunar road together. This moment in the novel seems very important, as well as the “full of thoughts and suffering” eyes of Berlioz’s head. Suffering because you did or said something wrong, but you can’t take it back. “Everything will be right, the world is built on this,” Woland says to Margarita and invites the master to end the novel “with one phrase.”
“The master seemed to be waiting for this already, while he stood motionless and looked at the sitting prosecutor. He clasped his hands like a megaphone and shouted so that the echo jumped across the deserted and treeless mountains:
- Free! Free! He's waiting for you!
Pontius Pilate receives forgiveness. Forgiveness, the path to which lies through suffering, through awareness of one’s guilt and responsibility. Responsibility not only for actions and actions, but also for the thoughts and ideas themselves.
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When Mikhail Afanasyevich Bulgakov wrote a novel about the Master, he hardly imagined that he was creating the most significant work Russian literature of the twentieth century. Today the work is deservedly included in the lists of the most books read world, while remaining the object of endless debate among literary scholars and philosophers.
And for website“The Master and Margarita” is simply a favorite story, full of mysteries and endless wisdom. What is needed most in our difficult times.
- Who told you that there is no real, true, eternal love? May the liar's vile tongue be cut out!
- We are talking to you in different languages, as always, but the things we talk about don’t change.
- Evil lurks in men who avoid wine, games, the company of lovely women, and table conversation. Such people are either seriously ill or secretly hate those around them.
- Evil people no in the world, there are only unhappy people.
- These women are difficult people!
- A person without a surprise inside, in his box, is uninteresting.
- Everything will be right, the world is built on this.
- Yes, man is mortal, but that would not be so bad. The bad thing is that he is sometimes suddenly mortal, that's the trick!
- It's nice to hear that you treat your cat so politely. For some reason, cats are usually called “you,” although not a single cat has ever drunk brotherhood with anyone.
- An unhappy person is cruel and callous. And all just because good people mutilated him.
- Do you judge by the suit? Never do this. You can make a mistake, and a very big one at that.
- Never ask for anything! Never and nothing, and especially among those who are stronger than you. They will offer and give everything themselves.
- He who loves must share the fate of the one he loves.
- For mercy... Would I allow myself to pour vodka for the lady? This is pure alcohol!
- The second freshness is nonsense! There is only one freshness - the first, and it is also the last. And if the sturgeon is second freshness, then this means that it is rotten!
- It is easy and pleasant to speak the truth.
- Why pursue in the footsteps of what is already over?
- - Dostoevsky died.
- I protest, Dostoevsky is immortal! - And fact is the most stubborn thing in the world.
- All theories are worth one another. Among them there is one according to which everyone will be given according to their faith. May it come true!
- What country's wine do you prefer at this time of day?
- My drama is that I live with someone I don’t love, but I consider it unworthy to ruin his life.
- - Cowardice is one of the most terrible human vices.
- No, I dare to object to you. Cowardice is the most terrible human vice. - Never be afraid of anything. This is unreasonable.
- The most terrible anger is the anger of powerlessness.
- What would your good do if evil did not exist, and what would the earth look like if shadows disappeared from it?
- Understand that the tongue can hide the truth, but the eyes can never!
- People are like people. They love money, but this has always been the case... Humanity loves money, no matter what it is made of, whether leather, paper, bronze or gold. Well, they are frivolous... well, well... and mercy sometimes knocks on their hearts... ordinary people... in general, they resemble the old ones... The housing issue only spoiled them.
- No matter what pessimists say, the earth is still absolutely beautiful, and under the moon it is simply unique.
