Forty-two deputations bearing wreaths and an innumerable mass of people walked miles after his coffin to the cemetery of the Alexander Nevsky Monastery.
Under the various influences to which Dostoevsky was subjected, he eventually became what is known in Russia as "a native-soiler," in literature--the leader, in fact, of that semi-Slavyanophil, semi-Western school--and towards the end of his life was converted into a genuine Slavophil and mystic.

In this conversion, as well as in the mystical theories which he preached in his "Diary," and afterwards in his romances, beginning with "Crime and Punishment," Dostoevsky has something in common with Count L.N.Tolstoy.

Both writers were disenchanted as to European progress, admitted the mental and moral insolvency of educated Russian society, and fell into despair, from which the only escape, so it seemed to them, was becoming imbued with the lively faith of the common people, and both authors regarded this faith as the sole means of getting into real communion with the people.
Then, becoming more and more imbued with the spirit of the Christian doctrine, both arrived at utter rejection of material improvement of the general welfare; Count Tolstoy came out with a theory of non-resistance to evil by force, and Dostoevsky with a theory of moral elevation and purification by means of suffering, which in essence are identical; for in what manner does non-resistance to evil manifest itself, if not in unmurmuring endurance of the sufferings caused by evil?
Nevertheless, a profound difference exists between Count Tolstoy and Dostoevsky.

In the former we see an absence of conservatism and devotion to tradition.

His attitude towards all doctrines is that of unconditional freedom of thought, and subjecting them to daring criticism, he chooses from among them only that which is in harmony with the inspirations of his own reason.