What I Learned in the Gulag Aleksandr Solzhenitsyn The setting? A Siberian labor camp during the darkest years of Stalin's long reign. The writer? Aleksandr Solzhenitsyn, a brave voice of dissent whose insights on suffering and on the nature of enslavement and freedom are more vital than ever in today's world. Following an operation, I am lying in the surgical ward of a camp hospital. I cannot move. I am hot and feverish, but nonetheless my thoughts do not dissolve into delerium, and I am grateful to Dr. Boris Nikolayevich Kornfeld, who is sitting beside my cot and talking to me all evening. The light has been turned out, so it will not hurt my eyes. There is no one else in the ward. Fervently he tells me the long story of his conversion from Judaism to Christianity. I am astonished at the conviction of the new convert, at the ardor of his words. We know each other very slightly, and he was not the one responsible for my treatment, but there was simply no one here with whom he could share his feelings. He was a gentle and well-mannered person. I could see nothing bad in him, nor did I know anything bad about him. However, I was on guard because Kornfeld had now been living for two months inside the hospital barracks, without going outside. He had shut himself up in here, at his place of work, and avoided moving around camp at all. This meant that he was afraid of having his throat cut. In our camp it had recently become fashionable to cut the throats of stool pigeons. This has an effect. But who could guarantee that only stoolies were getting their throats cut? One prisoner had had his throat cut in a clear case of settling a sordid grudge. Therefore the self-imprisonment of Kornfeld in the hospital did not necessarily prove that he was a stool pigeon. It is already late. The whole hospital is asleep. Kornfeld is finishing his story: "And on the whole, do you know, I have become convinced that there is no punishment that comes to us in this life on earth which is undeserved. Superficially it can have nothing to do with what we are guilty of in actual fact, but if you go over your life with a fine-tooth comb and ponder it deeply, you will always be able to hunt down that transgression of yours for which you have now received this blow." I cannot see his face. Through the window come only the scattered reflections of the lights of the perimeter outside. The door from the corridor gleams in a yellow electrical glow. But there is such mystical knowledge in his voice that I shudder. Those were the last words of Boris Kornfeld. Noiselessly he went into one of the nearby wards and there lay down to sleep. Everyone slept. There was no one with whom he could speak. I went off to sleep myself. I was wakened in the morning by running about and tramping in the corridor; the orderlies were carrying Kornfeld's body to the operating room. He had been dealt eight blows on the skull with a plasterer's mallet while he slept. He died on the operating table, without regaining consciousness. And so it happened that Kornfeld's prophetic words were his last words on earth, and those words lay upon me as an inheritance. You cannot brush off that kind of inheritance by shrugging your shoulders. But by that time I myself had matured to similar thoughts. I would have been inclined to endow his words with the significance of a universal law of life. However, one can get all tangled up that way. One would have to admit that, on that basis, those who had received even crueler punishments than imprisonment,those who were shot or burned at the stake, were some sort of super-evildoers. And yet it is the the innocent who are punished most zealously. And what would one then have to say about our torturers? Why does fate not punish them? Why do they prosper? The only solution to this would be that the meaning of earthly existence lies not, as we have grown used to thinking, in prospering, but in the development of the soul. From that point of view our torturers have been punished most horribly of all: they are turning into swine; they are departing downward from humanity. From that point of view punishment is inflicted on those whose development . . . holds out hope. But there was something in Kornfeld's last words that touched a sensitive chord, and that I completely accept for myself. And many will accept the same for themselves. In the seventh year of my imprisonment I had gone over and re-examined my life and had come to understand why everything had happened to me: both prison and my malignant tumor. And I would not have murmured even if all that punishment had been considered inadequate. I lay there a long time in that recovery room from which Kornfeld had gone forth to his death, and all alone during sleepless nights I pondered with astonishment my own life and the turns it had taken. Looking back, I saw that for my whole conscious life I had not understood either myself or my strivings. What had seemed for so long to be beneficial now turned out in actuality to be fatal, and I had been striving to go in the opposite direction to that which was truly necessary for me. But just as the waves of the sea knock the inexperienced swimmer off his feet and keep tossing him back onto the shore, so also was I painfully tossed back on dry land by the blows of misfortune. And it was only because of this that I was able to travel the path which I had always really wanted to travel. It was granted to me to carry away from my prison years on my bent back, which nearly broke beneath its load, this essential experience: how a human being becomes evil and how good. In the intoxication of youthful successes I had felt myself to be infallible, and I was therefore cruel. In the surfeit of power I was a murderer and an oppressor. In my most evil moments I was convinced that I was doing good, and I was well supplied with systematic arguments. It was only when I lay there on rotting prison straw that I sensed within myself the first stirrings of good. Gradually it was disclosed to me that the line separating good and evil passes not through states, nor between classes, nor between political parties either, but right through every human heart, and through all human hearts. This line shifts. Inside us, it oscillates with the years. Even within hearts overwhelmed by evil, one small bridgehead of good is retained; and even in the best of all hearts, there remains a small corner of evil. Since then I have come to understand the truth of all the religions of the world: they struggle with the evil inside a human being (inside every human being). It is impossible to expel evil from the world in its entirety, but it is possible to constrict it within each person.