#bsd character analysis

Fyodor's final line in the last chapter and his explanation of his motivation is definitely interesting and I think it ties back to the book that Asagiri said inspired his version of Fyodor The Brothers Karamazov

I immediatly thought of this line from the book when I read the chapter,

“It's just the same story as a doctor once told me,” observed the elder. “He was a man getting on in years, and undoubtedly clever. He spoke as frankly as you, though in jest, in bitter jest. ‘I love humanity,’ he said, ‘but I wonder at myself. The more I love humanity in general, the less I love man in particular."

This I think fits very very well for Fyodor, it's about how easy it is for people to love the idea of "helping others" or "saving humanity" but how quickly that falls apart when put to the test.

"In my dreams,’ he said, ‘I have often come to making enthusiastic schemes for the service of humanity, and perhaps I might actually have faced crucifixion if it had been suddenly necessary; and yet I am incapable of living in the same room with any one for two days together, as I know by experience. As soon as any one is near me, his personality disturbs my self-complacency and restricts my freedom.

In twenty-four hours I begin to hate the best of men: one because he's too long over his dinner; another because he has a cold and keeps on blowing his nose. I become hostile to people the moment they come close to me. But it has always happened that the more I detest men individually the more ardent becomes my love for humanity.’ ”

I think this sums up Fyodor motivation perfectly, he does truly wish to help humanity, but he can't stand humans themselves. That's why he is to commit any attrocity to achieve his goal, he has fully divorced the concepts of "Humanity" and actual people.

This is exactly why he is a direct foil to Dazai. Dazai thinks he is inhuman and it tortures him, since he was a child he's desperately wanted to find a way to feel human. This is why when Oda sends Dazai on the path of valuing human life, Dazai thought he'd find the value of life in death but Oda showed him he had to search for it in the living.

Fyodor and Dazai even have nearly this exact debate on the worth of human lives here.

Humanity and the value of life are the most core principles of BSD, almost all the main characters arcs revolve around their humanity (Chuuya, Sigma, Dazai...) Or their right to live (Atsushi, Akutagawa, Yosano, Oda, Kyouka... the list is too long to name)

Last update: November 2022. 20.200+ words. The BSD manga reached ch105, the BSD anime completed season 3, while season 4 is announced for January 2023. Please refer to my original post (this one) in the future, as I could add updates periodically when new chapters release (or so I hope). Please note that I am using the official English translations for chapters 1-94 unless stated otherwise. I am eternally grateful for all fan translations. Lastly, please note that in this essay I will not focus on: 1) connections to F.M. Dostoyevsky’s Crime and Punishment or other literary works; 2) connections to F.M. Dostoyevsky’s biography / personal life; 3) possibilities of what Fyodor’s ability could be; 4) the philosophical and ethical side of Fyodor’s motives. All these would require vast separate posts entirely (who knows, I might write them too one day). My intention is to offer guidance in decyphering what Fyodor’s personality is truly like, as well as how his methods and tactics play a role into shaping said personality or BSD’s plot. Last note: in this essay, quite frequently, I am making references to other beautiful posts written by BSD fans, tagging them and linking to their posts. If you are tagged and want me to remove the tag, please send me a message via ask box and I will edit the tag out.

Sections:

A. Let the hand of God guide you: Fyodor and hand / arm symbolism

B. He understands human nature deeply, if not perfectly

C. He values independence and (most probably) his co-workers

D. No confirmation yet that he is brainwashing others and why this is relevant

E. He loves and lives for entertainment

F. Humble, not arrogant. Self-proclaimed god or servant of God?

G. A strange divergence inside Fyodor. Is he a singularity?

H. Soft, discreet, graceful, yet playfully dramatic. His body language in the manga, in comparison to the anime

A. Let the hand of God guide you: Fyodor and hand / arm symbolism

When it comes to Fyodor’s character, even choosing a starting point for our discussion about him might prove challenging. For all we know so far, he is a Russian man with a completely unknown past, he appears to be in his 20s, just a pinch shorter than Dazai (as @kaikaikitanmp3​​ showed here), elegant, alluring and ambiguously sickly (see section H for more on his self-proclaimed anemia and overall physique). Until we get more canon manga information on his personal profile, I propose we start from something that already has numerous ties to Fyodor’s character, a symbol we can present the many meanings of, only to abandon us to our roaming thoughts later. This symbol is that of the hand, and, before that, the closely-related symbol of the arm.

Embrace of all. A symbol of both power and protection, the human arm represents the instrument to apply justice and punishment, to rule and to guide. Not only that, but as a symbol of a human’s strength and capacity to act, its image becomes that of vitality itself. To open one’s arms is an act of invocation, raising them to the sky – an act of calling for divine blessing, but this welcoming gesture also renders a person wide-open and vulnerable, receptive and embracing. A certain humbleness and vulnerability is involved in this gesture, because only then one can wholly accept what stands before or above them, let them in, understand and feel them. This willingness to embrace alterity, when represented in art or various media, can be of different nuances, thus triggering different responses in the viewer: it can be soothing, heartwarming, comforting, just as it can be unnerving, constraining, intrusive even for even just suggesting such embrace. It is no wonder we see this gesture in how Ango apparently imagines Fyodor (ch78). While his arms are covered by his coat, his open hands, as of darkness, extend towards the viewer. This image appears as Ango concluded that Atsushi getting shot by Nathaniel, later falling unconscious in Anne’s room, was part of Fyodor’s plan. How this plan covered and embraced that outcome is portrayed as unsettling, therefore making good use of the negative values of such body language and symbols. Together with the ch63 panel where Fyodor’s faceless silhouette is shown with his open hands turned towards his chest, each finger pulling a thin string, this example, too, suggests the idea of Fyodor’s influence and interference being disturbingly omnipresent, this time with the hand gesture emphasizing the hidden character of his plans. A different example, of Fyodor conveying openness through body language, specifically showing his palms to someone while even opening his arms in a welcoming manner, is when he was negotiating with Mushitaro in ch55, offering to end his imprisonment in exchange for Mushitaro playing a role in Fyodor’s Cannibalistic Mutual Destruction operation. At that moment, Fyodor’s gesture conveyed the sincere character of his offer, made more impactful by being accompanied by much gesticulation on Fyodor’s part during the whole scene (more on Fyodor’s rhetorical use of expressive gestures in section H).

Honesty and harmlessness. The symbol of the hand also represents human ability to act, putting a start or an end to action, as well as having the freedom to act. Just like the arm, the hand is a symbol of power, justice and dominance, as well as guidance and bestowing blessings. Open palms, much like open arms, convey the message of having no ill will, no hidden secrets, thus presenting oneself in an open, vulnerable position, but also one allowing reception of the other, and, in the case of the open hands, showing willingness to share, as the hand’s different “powers” are almost as numerous as human actions themselves: to contain, to take away, to keep hidden, to harm, to mend, to unite, to divide, to guide, to give. The meanings of these, melted together, would all still accurately be applicable to Fyodor’s character, who, in the most general sense, just like Dazai’s character or even more so, represents the complexity of human nature, so rich in paradoxes, so ultimately impenetrable. Now, showing your hands, and especially showing your palms or inner part of your arms (interior side of the wrists and upper arms, for example), means showing you have no ill intent (based on how, for example, since ancient times, such a posture simply showed the other that you do not carry any weapons). Hence, in this line of thought, we can approach the scene where Fyodor showed his fragile hand and wrist to Ace in ch42. It has a double meaning in this scenario: firstly, Fyodor is indeed honest and open, he does not have an ill intent, because his hidden purpose, in itself, addresses the greater good of humanity; secondly, Fyodor’s intent becomes “ill” only when related to Ace himself, who saw Fyodor as a threat and was ready to deny Fyodor his personhood, as he did with all his subordinates, who became his slaves or, rather, his disposeable objects and instruments. In so many of BSD’s events and organisational dynamics, it is evident how relativity rules the verdict we as readers can give to various groups or characters. BSD features excellent examples of grey morality everywhere, and the problem of whether Fyodor is good or evil is no exception. It is all relative to a past and a future we do not know yet, while still maintaing a certain unnerving, dark side that undeniably accompanies Fyodor’s character at each step. The reader is then immediately reminded of this dark, threatening side of Fyodor’s, as he concluded the ennumeration of his physical and circumstational disadvantages with the abrupt “So how about this? I’ll kill you instead”.  And while I did call this subsection “honesty and harmlessness”, everyone is conscious of Fyodor’s potential to harm at any time, most characters living in anticipation of being harmed by him, and yet we still have no clear idea how he applies physical harm (including death), despite having valuable depictions of how subtly he can exert mental and emotional harm, or simply influence, on others (more on that in the following sections). That being said, despite Fyodor calling humans sinful and foolish and expressing his desire to “purify” them (ch46, Fyodor: “Man is sinful and foolish. Even if they know it is all an artifice, they cannot help but kill each other. Someone must purify them for those sins”), we never see him acting like he hates or is disgusted by humans, nor like he forcefully wants to change how they behave. The latter reminds us of the thin line between plain manipulation (a thing Fyodor does when necessary for his larger strategic moves, as he has done in ch47 with fake Pushkin and the children or in ch75 with Sigma) and exerting oppressive corrective behaviour upon others (a thing we never see Fyodor doing, as he never changes the people he interacts with, who they are and what they value; see sections B and C). In fact, his openness to human nature in general is highlighted, for instance, in his interactions with Nikolai and in the way he talks about Sigma (see section C). Opposite traits blend perfectly into Fyodor’s character in most subtle ways, as I intend to prove by the end of this essay, so let us continue gathering such examples on the way, across all sections.

Bestowing blessings. In the manga, Fyodor was shown using a very specific hand gesture when using his ability on Karma, thus openly depicted only in ch42 so far. The same gesture, prepared but changed into one of covering Mushitaro’s head with its palm, appeared in ch56 in a hallucination, when Mushitaro was forced into a corner by Ranpo’s blackmailing, which for Mushitaro triggered images of Fyodor (more on this below). To me, this peculiar hand gesture is like a mixture of different acts I witnessed or experienced in religious contexts (to clarify my background, I’m slavic, Orthodox, and Eastern European, no “expert” in religions but fascinated by sacred rituals), and by this I mean specifically acts of blessing and chrismation done by priests. 1) Blessing marks bestowing holiness or invoking the divine will and protection upon a person (but also places, objects etc.), and is done in several ways: when one-handed and by a (consecrated) priest, using the right hand, with the finger positions spelling out the letters “IC XC” (for Ἰησοῦς Χριστός, Jesus Christ in Greek), the same sign being done with both hands when the gesture is two-handed; when one-handed and by a secular (also done between regular people occasionally), making the sign of the cross over someone or something using the thumb and index + middle finger stretched outwards, similar to the finger positions when making the sign of the cross on oneself. Fyodor’s hand position is most similar to the latter in this case, albeit with a sinister twist: Fyodor seems to use his left hand for the gesture. A different gesture for blessing, in this specific meaning mostly starting with the New Testament, is putting one’s hands over someone. There, this gesture is closely linked to the miraculous healings bestowed by Christ (as in Luke, 13, 13), and, after His ascension, keeping its relation to healing and bestowing the Holy Spirit, to the duty quite literally left in the hands of the apostles (as in Acts, 8, 17). 2) Chrismation is a Christian sacrament, where, in short, the priest anoints another person with the holy chrism, a ritualic ointment, while making the sign of the cross over specific body parts, each being a symbol of something, starting with the forehead (where the blessing of the mind is bestowed). Chrism itself, a common element in Mediterrean and Middle-East religious practices since ancient times, gained a particularly important role in Christianity, being used very often, in both baptismal and funeral rites, as well as sacraments (chrismation and acts of consecration). It symbolizes divine benediction, the gifts of the Holy Spirit, but also bestowing power and glory (in the context of coronations or such). Each time the author of the benediction is considered to be the divinity, whereas the one who applies the chrism on the other is a mediator between the earthly and the holy. Notably, this use in baptisms and funerals marks an associations with beginnings and endings, life and death. To me, Fyodor’s hand gesture when using his ability, particularly the gentle touch of another’s forehead, always looked similar to the act of anointing someone with chrism (though it is not usually done directly with the fingers, but with a little brush or one half of the ointment’s recipient), and in line with his canon dialogues, we could say what he bestows is “the great silence”, “the salvation of death”, which can turn into the blessing of a meaningful, peaceful death, bone-chilling nonetheless, such as in Karma’s case (ch42, see section B where I expand upon this). This gesture links Fyodor’s character to the image of a mediator, the role of “the right hand of God”, carrying out a mission that can be regarded as holy (based on Fyodor’s use of religious vocabulary), although we still lack canon material to fully establish whether that is only a trait of his way of speech or indeed a hint for his motives’ origins (see section F).

Threat and manipulation, relative examples. Later, in ch56, Ranpo hit Mushitaro’s most profound, personal weakspot by adopting Fyodor’s type of manipulation, in the form of a one-time bargain with emotional pressure, an offer he could not refuse (Ranpo would have releaved a truth Mushitaro did not want to make public if Mushitaro did not accept Ranpo’s terms; see also @looking-for-stray-dogs ’s post here). However, given that we already saw Fyodor offering Mushitaro a deal in ch55, there is a noticeable difference between Fyodor’s and Ranpo’s deal here, which, in my opinion, shows that Ranpo cannot immitate Fyodor completely (or refuses to) while he also imagines him as a much worse person than Fyodor can be deduced to be, in fact, strictly based on his interaction with Mushitaro. In ch55, it is shown that Fyodor simply offered to free Mushitaro from the basement he was locked in, in exchange for Mushitaro using his ability serving Fyodor’s Mutual Destruction plan once. This deal was fulfilled and their interactions ceased. I would call this a case of pragmatic manipulation, because Fyodor did not profit of Mushitaro’s feelings or past, he only offered freedom from Mushitaro’s cell. By contrast, Ranpo, assuming Fyodor works only (and especially) with emotional manipulation, simply blackmailed Mushitaro into turning himself in. Of course, Fyodor is capable of emotional manipulation (as in Sigma’s and Nikolai’s cases, see section B, but also section H below), but he can also manipulate others not even bringing their emotions into the discussion (as in Mushitaro’s case). By limiting his assumptions to emotional manipulation, Ranpo may be walking down a dangerous path, disregarding the full spectre of Fyodor’s methods. Assuming Fyodor is “the worst person possible” by default could also prove to be a wrong approach, as it is easier and convenient to conclude on that for others, but assumes too much about Fyodor and adds a rigid label on him, one that Fyodor can exploit later. In fact, we saw he already did once, by giving the worst relationship advice on purpose in ch64, in Meursault, when Dazai asked for said advice within Fyodor’s “All-smiles Problem-solving Roooooundtable” (and yet, this, together with Dazai’s lines, were shaped that way for the purpose of establishing the terms of their secret code, as I shall argue below, in section C). Meursault guards are portrayed monitoring Fyodor and Dazai, whom they consider “demons” of crime, expecting them to be exactly the worst souless manipulator and the worst flirtacious lunatic respectively. I would like to thank Eliott @stories-from-saint-petersburg for discussing this scene with me in-depth and putting this aspect of it into very fitting words I shall copy below. Besides the ideas presented here, see also section C for this brilliant scene’s actual meaning, according to what I could deduce further.

Eliott: “But also, they know they are filmed and that people are listening to them. So it would make sense to give answers that are more far from their characters, to confuse or not to give too much info to their jailors. Just like they switch to code when speaking about more serious things. That’d make sense in a strategy where you have to deceive your opponent, the opponent being Meursault. If they both give shit answers (and the answers that are expected from them), then the way they make up their plans will be still more difficult to find out by the prison.”

There is more to be inspected in Mushitaro’s ch56 hallucination of Fyodor covering his head with his palm. For this, I shall leave a different discussion I had with Eliott below:

Lav: “One difference is that Karma (ch42) actually experiences that touch. He sees Fedya's hand, he feels the touch of his fingers. It happened as an event in his life. In comparison, Mushi (ch56) sees this image when Ranpo blackmails him into turning himself in, as Ranpo makes a speech about using the methods of a demon to reach his goal (debatable, I will expand on this when the time is right). Apparently, Ranpo's speech triggers an emotional reaction in Mushi, who then imagines Fedya reaching towards him, making the same gesture he did to Karma, and the panels are white, while the end of this vision (Fedya placing his whole hand over Mushi's head) is in black.” Eliott: “Can’t it simply show the effect Fedya had on Mushi? A feeling of being oppressed and trapped, or something akin to control from a mind that’s greater than his? To me it looks like an allegory of manipulation, but not especially like an ability or something akin to it.” Eliott: “If Mushi saw Fedya use his ability, then he knows his touch means death. Anyway, he knows Fedya is dangerous. Touching someone’s head is a common symbol for either intimacy, fondness or manipulation. Mushi probably knows he can end up killed, and this is a fear that can explain this imagery, and even the manipulation he’s subjected to. The fear of dying is a good motivation for someone. Furthermore, he is still traumatized by the death of his dear friend, so it’d make sense this is very impactful for him, either death or being near / in danger of it? Also, Fedya here looks like how his friend is depicted graphically.” Eliott: “<So,> he doesn’t have to <have experienced this physically before>! Imagining someone threatening touch you is frightening, even if you don’t know they can kill you with one touch. And when speaking of being trapped / manipulated, it’s quite logical to imagine the person that has you trapped touching you, it’s an oppressive image either way.” Lav: “True. (…) One detail that supports this <that Mushi only hallucinated without previously witnessing Fedya’s gesture> is how in Karma’s case Fedya stretched out two fingers (index and middle) to his forehead, much like in a blessing gesture, while Mushi imagines a hand with all fingers fully extended towards his forehead. Also the death touch to Mushi is done with the right hand, while for Karma it’s the left hand??” Eliott: “I still don’t understand that gkflg, I’m wondering if the artist just forgot to draw one right hand ahah”.

Important unexplained details. Everyone’s ability in Dead Apple has an ability gem located on their forehead except: Atsushi’s tiger (nape), Akutagawa’s Rashomon (inside its chest), arguably Dazai’s No Longer Human (inside his chest), and most importantly here Fyodor’s Crime and Punishment (the back of his right hand). Another note, out of all the abilities, only Mori’s Elise, Fukuzawa’s All Men Are Equal and Fyodor’s Crime and Punishment are able to talk or heard talking. One detail unique to Fyodor’s ability and Mori’s ability, though, is that they each have real eyes with irises and pupils, as if they are human, and not just an ability with empty, glowing yellow eyes like in all the other cases, except Atsushi’s tiger. One could surely speculate on why exactly Crime and Punishment has its ability gem placed on its hand, but I want to move on to other topics in this essay. Lastly, on Fyodor’s motto, “Let the hand of God guide you”, see section G.

B. He understands human nature deeply, if not perfectly

Contrary to the popular opinion that Fyodor does not have an ounce of humanity in him or that he cannot understand nor feel human emotions, the canon presents evidence that Fyodor understands other humans and their emotions profoundly. Let us keep in mind the definition of empathy (“the ability to understand other people’s feelings and problems”), as well as the fact that there are different types of empathy, such as affective empathy or cognitive empathy (the latter applying to Fyodor the best). Instead of speculating that Fyodor completely lacks empathy (a lack psychopaths share, and Fyodor’s case proves to be much too complex to simply throw into that spectrum and call it a day; see @tecchous-thicc-buttocks​​ ’s post here, where OP not only has a great post, but also a smashing username AND a superb N.V. Gogol reference in their blog description to laugh your heart out to), I invite you to explore exactly the opposite, namely the idea that he has capacity for perfect empathy and uses it instrumentally to make it suitable for his plans. The canon material showed us many situations that support this (too), as we shall see below.

Fyodor “connects” with others mentally, emotionally and / or spiritually in such an accurate way, that this skill of his is portrayed as bone-chillingly sinister, in scenarios holding starkly contrasting ideas. It is not just about analytically deducing what a person would do next or what would objectively motivate that person, Fyodor knows the depths of people’s hearts, as can be seen in his discussions with Karma, Shibusawa, Nikolai, and the way Fyodor talks about Sigma. I shall present each case in detail in what follows, made into a list of people whose problems Fyodor saw through and responded to adequately.

Karma’s problem was of intellectual nature: to die a slave or a free man, and how those are mutually-exclusive conditions, in regard to which Karma recognized himself trapped in the first condition (slave), but was later “transported” into the second condition (free man) by the circumtances and type of death Fyodor “granted” him. Frequently rationalizing each situation in his inner monologues, pondering each factor and possible outcome analytically and in admirable control of his emotions (as seen throughout the entire ch42), Karma explored, so to say, the “syllogisms” behind what was happening to him too: I want to be saved + I am a bad person + saviours do not save bad persons => I will never be saved; OR I am a bad person + I am not a free person + a saviour can free me by saving me + saviours do not save bad persons => I will never be a free person. Even if the concepts belong to morality discourse, Karma’s approach is straightforward and logical, therefore there is no scene of him begging Fyodor for help, freedom or vengeance, as well as no scene of him even running away from Fyodor: despite being frightened, he was able to withstand his irrational reaction and sought knowledge and clarifications through conversation even in the face of the Demon. Karma was a person who rationalized and accepted his personal condition, and he was all the more shocked that this “slave” condition was dissolved by the events caused by Fyodor. Although Karma had to be killed so that no trace was left by Fyodor, what deserves attention is, on one hand, the fulfillment on Karma’s dying face (dying as a free man), and, on the other hand, how Fyodor gave him privacy when he gave his last breath, as Fyodor is portrayed looking directly at Karma only after he passed away. The fact that Fyodor is portrayed as looking at Karma’s lifeless body afterwards at all can be interpreted as Fyodor contemplating Karma’s end, especially given how in ch42 all background elements vanish in this particular panel, deepening the solemnity of the moment (as @linkspooky​ noted too, together with Fyodor’s understanding and acknowledgement of Karma as a person, worthy of sharing knowledge with, here). And yet the anime (S3ep4) did not insist on this manga panel at all, skipping it entirely. The prayer that Fyodor offered for Karma at the end (“May your soul find salvation… released from the yoke of sin”), while facing him (unlike in the anime, where Fyodor does not look at Karma at all) was the conclusion of Fyodor’s solemn meditation, and I find it a shame that the anime did not linger on this aspect. This scene blends a merciful death with a necessary crime, such contrasts being typical to Fyodor’s character. This prayer for Karma may in fact not be the only one Fyodor offered to those he led to their death by necessity: indeed, Fyodor’s cello recital in front of a captured Katsura in ch47 may have served the same purpose. Given that Fyodor informed fake Pushkin about Atsushi and Kunikida’s arrival, via the telephone, in real-time, we can assume Fyodor knew exactly when the two Agency members clashed with the armed children and when the little girl triggered the detonation of her grenades. After replying to Katsura’s remark, meeting Katsura with the impenetrable grin typical to both him and Dazai, Fyodor recommenced playing with closed eyes and no smile (thus fully immersed), unlike in the anime (S3ep9), where Fyodor never stopped playing in order to talk with Katsura, yet him stopping to play the cello just for that is, in my opinion, very important, as I will try to show here. Fyodor’s cello recital ended with him offering a prayer, which at its end addressed specifically all children of the world (ch47, “Joy to the world… and blessings to all its children”). Therefore, the cello scene carries solemnity, thoughtfulness and emotion, contrasting with the violent sight of the dead children breaking Kunikida’s spirit, and in this light Fyodor’s recital (which Katsura himself did not understand the purpose of, as he was clueless about what was happening outside) becomes a musical prayer for the sacrificed souls. Once again, despite being terribly beautiful in animation and sound indeed, it is a pity the anime depicted this scene in a weirdly ecstatic and stereotypically evil way, giving Fyodor a demonic gaze and grin, as well as making Fyodor face Katsura while playing, despite Fyodor not being turned towards Katsura at all in the manga (ch47), given how he looked at Katsura over his right shoulder (Fyodor’s body position further supports the idea that the recital was not meant for Katsura). As a closing note here, the anime added a specific detail at the scene’s end, one I personally would consider mischaracterization: in the anime, Fyodor broke his cello after the recital, and yet this never happened in the manga, and now we can guess why (Fyodor prays for his innocent victims). See section H for more on Fyodor’s overall gentleness, as well as my previous post about the cello scene here.

Sigma’s problem is of emotional nature: for a man without a past, lacking life itself before he found himself “existing” directly as a young adult (I assume he is a young adult), he was most desperate to fulfill his most basic and primary emotional needs, i.e. having a safe place to call his “home” and belonging to people whom he can call “family”. These are exactly the things Fyodor offered to Sigma right from the start, as if anticipating his arrival in that state, but Fyodor also praised and described Sigma for Dazai (ch75) in a very positive, heartfelt way that also implies Fyodor’s admiration for Sigma, as well as acknowledges a certain superiority Sigma has, even compared to Fyodor and Dazai themselves. Depending on the true nature of Fyodor’s relation to Sigma, as well as Sigma’s true nature in itself, I assume this point here will change in nuance in the future, but in the present the canon tells Fyodor has read Sigma’s heart like an open book. I refrain from adding more to this paragraph until new chapters give me new ground for it.

Nikolai’s problem is of philosophical and spiritual nature: the very fact that Fyodor could understand Nikolai’s core problem, his central existential dilemma, not to mention how quickly Fyodor grasped it, is something that both elevated and destabilized Nikolai. Fyodor rightfully explained that Nikolai fights God “in order to lose sight of himself” (ch78), which, theologically-speaking, is very much accurate from a Christian perspective: a human’s highest and final goal is to “see God”, to return to where man was exiled from (heaven, the Fatherland or patria in Latin, the future heavenly Jerusalem etc.) and, once there, to contemplate God eternally, finally reunited with their Creator and seeing “face to face” (see 1 Corinthians 13:12). That is, because there is where man’s real nature lies, where it came from and belongs to, but also man being created in the image and likeness of God (see Genesis 1:26), together with a Platonic and Neoplatonic philosophical legacy, led to a tradition of interpretations (part of our overall cultural heritage) where man’s divine part (or God himself) resides deep within the human soul: therefore, introspection or contemplating one’s own self holds incredible importance. Nikolai fighting God “in order to lose sight of himself” is a very well-chosen line for Fyodor and a great way of presenting (a glimpse of) the depth of Nikolai’s soul to the readers, one that opens many possible interpretations, not just the one offered above. Nonetheless, Fyodor’s response is particularly disturbing, because he calmly stated what frightens and enrages Nikolai the most: the fact that the sight of God is, in the end, the sight of himself, his true self, and “fighting against God” inevitably becomes “fighting against himself” too. So what is left when Nikolai fights against this truth? What is left must be what is unique to Nikolai as a being, if there is anything like that at all. So far in the manga, it seems Nikolai struggles desperately with the concept of the “omniscient God”, who possesses knowledge of past, present and future as well, which opens the particular Pandora’s box of “predetermination vs human free will”, a monstruous philosophical problem as old as time (or at least heavily discussed ever since Ancient Greek philosophy and Early Christianity too). One must note that, by answering like this, Fyodor essentially denied Nikolai the success of his mission, but granted him the rare gift or rare curse of being fully understood by someone else. One truth too much, the resulting emotional impact on Nikolai was disastruous, as Nikolai appears to be a person of high sensitivity, very susceptible to the power of words and how they plant ideas in his mind. Even if Fyodor’s response is not malicious in words (see, however, section H, about the meaning of the tilt of his head and how this scene is an example of intentional emotional manipulation), this interaction was profoundly unhealthy and destabilizing for Nikolai, which I would argue is well in the spirit of N.V. Gogol’s characters, having their spirits frequently broken by the most mundane things which nonetheless go beyond what they are capable to live with (read The Overcoat, Nevsky Prospekt first half, even Diary of a Madman).

Shibusawa’s problem was of personal nature, linked to his past: not only the Mayoi cards, but also the entirety of the Dead Apple movie make it clear that Shibusawa and Fyodor were long-time acquaintances before the fog incident in Yokohama happened. The most objective proof on this are Shibusawa’s words themselves, when telling Fyodor (in the Draconia room, in Dazai’s presence) that it was thanks to Fyodor selling information to Shibusawa that the fog incidents could happen, and in Yokohama too at such an impresive scale. Since Shibusawa told Dazai he did not find “having friends” necessary (since everyone was like a open book to him), I will refrain from calling the personal relationship between Fyodor and Shibusawa “friendship”. Now then, later on, despite being surprised by the ability-gathering Dragon event triggering after he approached Dazai’s “ability gem”, Shibusawa was not angry nor shocked when Fyodor cut his throat: Shibusawa immediately realized he found his most important personal memory as a consequence of Fyodor killing him or, rather, Fyodor “granting” him death once again. Here, too, two contrasting images combine: 1) Fyodor offering “death” as a “gift” or “blessing” that gives Shibusawa exactly what he needed most, and 2) Fyodor essentially killing his old acquaintance, but with the twist that Fyodor was aware Shibusawa would not die yet, quite the contrary – as a result of Fyodor putting a fragment of the crystal that gathers all abilities on the skull’s forehead (as a “small gift”, as Fyodor called it), Shibusawa was revived and enjoyed one last “epic battle” and then died a truly fulfilled person. In fact, Dazai predicted this outcome in the very first scene with the three of them at the table in Dead Apple, telling Shibusawa he is the one in need of “salvation”: Shibusawa then asked Dazai “And exactly who do you propose could save me?”, to which Dazai answered “Who knows? An angel, perhaps? Or, maybe, a demon” (then Fyodor enters the scene; note that I cite the dub version and that, at the end of Shibusawa’s and Atsushi’s battle, Shibusawa’s last words to Atsushi were “(…) The meaning of that man’s <Fyodor’s> words. I understand all of it now. It’s you! You must be the angel who has come to save me”). Anyway, the movie leaves several interesting questions unaswered: could Fyodor have granted death to Shibusawa, and therefore give him his most important memory back, at any time, or was the whole Yokohama setting necessary? If the latter, was it necessary for Shibusawa or necessary for Fyodor, and Fyodor acted only when their distinct goals aligned? In any case, allow me to expose something very intriguing in the next lines. After Fyodor granted Shibusawa death by cutting his throat in a single swift knife attack, the moment Shibusawa’s memory of his first death returned overlapped with the moment Atsushi’s memory of the same event returned to him as well. In the flashback, Shibusawa stated that he conducted those ability extraction experiments on Atsushi – specifically, Shibusawa pressed the switch – because “a Russian man” told him Atsushi’s “power was coveted by every gifted in the world”. Later, Shibusawa added “the Russian’s name was Fyodor”. This makes all events align in such a way that one could speculate Fyodor was leading Shibusawa and everyone involved with him (Ango and the government) down that precise path we see reach its end in the Dead Apple movie. This makes Fyodor’s words from ch42 all the more relevant: “People can be so simple… They truly believe they are thinking for themselves. (…) They don’t want to think they’re being led by the nose”; or, in S3ep4’s dub: “People are eager to believe that they are acting with free will, that they know best. (…) We all loathe to believe we can be controlled”. One last thing to note and analyse here: as Fyodor walked away alone on the hallway and the Dragon got unleashed, he had a “conversation” with Shibusawa’s skull:

Fyodor (sub): “I’ll tell you an interesting fact, in celebration of you finding a friend in me.” Fyodor (dub): “In thanks of our newfound friendship, I’ll offer you a bite from the apple of knowledge.”

Fyodor and his ability then delivered their famous “I am crime. I am punishment” dialogue. While there are significant wording differences between the versions cited above, how Fyodor referred to “friendship” here is mocking and ironic, so the nature of the bond between him and Shibusawa (beyond that of “informant and information buyer”) remains debatable. It is beautiful how the dub version of the line offers a splendid example of godly and demonic imagery blending in the character of Fyodor. In a Christian cultural context, two precise ideas come to mind simultaneously when hearing Fyodor’s line: 1) it was God who created everything, including the first humans (Adam, then Eve) in Eden, amongst all the fruit-bearing trees, giving them rules as to what they could consume or not (the power and authority “to offer” something rightfully was God’s, being the one to give and take away, to reference  Job, 1, 21), but also 2) it was the Devil who “offered” Eve such a bite, tempting her through suggesting she should eat from the forbidden fruits of the tree of knowledge of good and evil (the infamous “suggestion” was the Devil’s, making a forbidden “offer” that was actually a transgression). It is unclear to which of these two ideas Fyodor is closer, and it may as well be possible he is equally close to both, further encompasing contradicting traits. Nonetheless, given that Karma himself introduced the yet unresolved theme of “transcending human nature” and “transcending good and evil” in relation to Fyodor’s character (ch42, Karma: “Ace was evil, but this guy isn’t even that. He’s some kind of nirvana. Something that transcends mankind itself…”), this particular line from Dead Apple supports Karma’s observations and how Fyodor’s character combines the ideas of creator and destroyer, like @looking-for-stray-dogs put into beautiful words here. This only becomes more interesting when we consider the archetype or role of the “servant of God”, which Fyodor consciously claims to fulfill (see section F below).

Kunikida: Yes, you read that correctly. While Ivan and Nathaniel are, as of now, total wildcards and I do not have enough information as to objectively describe their situation or how Fyodor won them over or “read their souls”, Kunikida’s case is the perfect example of Fyodor’s understanding of a person being so deep and accurate that he knew exactly what actions would cause them to break and render them useless for a significant period of time. Moreover, Kunikida’s case becomes even more intriguing if we remember that Fyodor successfully read his nature without even meeting him. Well, that would be the introduction to this minisection about Kunikida, but frankly I did not have enough time nor energy to dig deeper into this as of now. Perhaps in the future I will update this part with information and links to several great analysis posts I am sure Kunikida fans wrote out already, with their whole heart in them.

These examples share the fact that Fyodor accurately reads the intellectual (Karma), emotional (Sigma), philosophical and spiritual (Nikolai) layers of the human heart, as well as is capable of perfectly adapting to one’s personal baggage on the long term (Shibusawa). This means he posseses an extraordinary capacity for empathy, but, as he never loses his composure (except for small instances of surprise or adrenaline rush, like in ch46 and ch53), his willpower controls every single gesture and reaction he makes, which makes him a terrifying foe who has complete control over himself, never overreacts and thus seems soulless (ch42). His understanding of human nature fiels his skill to deduce future actions and thoughts of other people, which in turn may deepen Fyodor’s individualism or trigger his eventual alienation (paired with perceiving humans as “boring” because they are predictable, to which Dazai disagreed in ch77, albeit it must be noted that this is only an assumption Dazai made about Fyodor, that is not entirely supported by the canon dialogues; see section E), as well as encourage Fyodor to use others as predictable (and therefore reliable) pawns in his plans. Again, Fyodor’s character combines two very contrasting yet interdependent things in his strategies: acknowledging others as humans (with individual problems) firstly, and using them as instruments when necessary, on that basis (as Fyodor becomes their problem-solver). This shows both how versatile and accepting Fyodor is as a thinker and leader (see also section C). Theoretically speaking, could Fyodor use Dazai as a pawn, if Dazai is completely alien from being human? But that would open another massive collective essay on what is going on inside Dazai’s soul and mind, as the fandom so often and so admirably tried to figure out already. Personally, I am a firm believer in Dazai’s humanity, and if Fyodor can indeed understand it all the way to its core, then one may wonder if Dazai’s humanity will be his downfall.

C. He values independence and (most probably) his co-workers

Continuing on the previous paragraph’s line of thought, here’s the catch: it is important to keep in mind that Fyodor nevertheless seems to treat certain “pawns” differently, perhaps considering them closer to him in some regard. People Fyodor refers to as “his staff” (and, in ch64, the faces of Ivan and Pushkin appear as examples) may be a matter of genuine concern to him, enough so that Fyodor asks Dazai how to make his subordinates less dependent on Fyodor: “My staff show no independence. All they do is wait for orders. How can I make them into good workers who take the initiative?” (ch64). To me, this question, even just as a light-hearted example for the sake of their shared prison mindgames, is plain shocking coming from someone always thought of as using people like tools and discarding them like broken puppets. As a first thought, to my stupefaction, Fyodor really took into consideration the independence of even his lower-ranking “pawns” as something worthy of a question, and valuable enough as to lament its lack. However, on later inspection I came to understand that Fyodor’s entire “roooooundtable” session from ch64 is in fact more like an icosahedron with razor-sharp edges (I mean, complex and slick), and can be taken both or either literally (like in this section I took Fyodor’s words literally) or figuratively, assuming Fyodor and Dazai’s answers as being each a substitution for something else entirely. Until I reach that point further down this section, there are more examples that refer to Fyodor’s perception of his co-workers (note: for the manga, my points of reference are the official English translations):

1) in Dead Apple, Fyodor celebrated what he called the “newfound friendship” between him and Shibusawa in Dead Apple, thus calling Shibusawa a “friend”, which is further supported if we take into consideration certain BSD Mayoi card descriptions (“Dragon Head Feud” card description, or “Bundled up” card quote: “Oh my, it seems that Dazai-kun and Nakajima Atsushi-kun have managed to evade us today. Well, if Shibusawa-kun is happy, then I'm happy. I'm his friend, after all.”); however, if put back in the larger context, the benevolent character of this statement is debatable (see section B);

2) in ch42, Fyodor told Ace “My friends have taken over the outside corridors”, thus directly referring to his Rats in the House of the Dead as “friends”, even if the fact itself was a lie to pressure Ace towards his suicide;

3) in ch95.5, silently agreed to considering Nikolai a friend when Dazai complimented Nikolai’s prison game idea. There are two instances where Dazai mocked Fyodor about having a nice friend in Nikolai, both of them in this chapter, and only in the second one Fyodor played along, agreeing to Dazai’s claim, but one has to bear in mind that the two could have been mocking each other in both instances:

Nikolai, ch95.5 (fan translation): “The wish to save my friend is indeed very difficult to falter. That’s why I need to shatter this determination, such to prove the free will of homo sapiens!” Dazai: “Seems like… you have a nice friend…” Fyodor: “…” – Nikolai (after a few lines): “From now on, you two will be participating in a jail break duel!” Dazai: “You indeed have a very good friend.” Fyodor: “I know, right?”

Leaving the debate open as to whether Fyodor is genuine when using the term “friend” overall (see also bsd-bibliophile’s post here, further inspecting Fyodor and Nikolai’s interactions, as well as mentioning one instance of the term “friend”, used by Fyodor for Pushkin, being present in the fan translation, but not in the original Japanese text per se), all this information nonetheless supports the fact that Fyodor himself may not be oppressive towards others, and that his methods rather rely on communication, negotiation and manipulation. Indeed, strangely enough, for example when approaching someone new with the intent to work with them, Fyodor’s ways are all “clean talk”: no torture, no physical abuse, no threats, no intimidation or humiliation, no blood as of now (on the possibility of brainwashing, see section D below). Instead, Fyodor becomes the ideal smooth-talker and deal-maker when first recruiting others, perfectly reading into their soul and appealing to their most intimate desires (see section B above, as well as @gold-pavilion​​ / akai-koutei ’s post here /oldhere, and there was a beautiful addition by @/goddessesofeverything here, but all reblogs of the original post were deleted and I cry). When approaching a clear target, however, there can be freshly spilt blood, for example 1) Mori getting stabbed (ch46), 2) Katai getting shot (ch49), and 3) Shibusawa getting his throat cut open (Dead Apple), in each case the action being done directly by Fyodor (firing the gun or holding the respective knives with his own hands). Lastly, if we take into consideration how Fyodor played along with Nikolai’s puns in vol.14’s omake, and how highly and affectionately he spoke about Sigma in ch74 and ch75, Fyodor’s actual dynamics with his subordinates or fellow Decay of the Angel members could potentially surprise the reader in future updates, because his polite and discreet nature do not seem to be a mere façade.

Another point needs to be addressed here, and it is whether or not we can safely use the word “care” to sum up Fyodor’s relationship towards his close co-workers (thank you, Sel @oddeyesight​​, for your questions that led me towards considering this aspect in more detail). First of all, one needs to acknowledge there are persons Fyodor worked with and then disposed of in the most indubitable way, like the mafioso he forced information from in ch51, indirectly all children in ch47 and directly the little girl with the grenades, whom he talked to via telephone prior to the events. Secondly, compared to them, there are characters that are closer to Fyodor, which Fyodor refers to as “friends” (so far, this applies to Pushkin, Ivan, Nathaniel, and indirectly consenting to calling Nikolai a friend; see the paragraph above). Looking at definitions of the noun “care” – “the process of looking after someone” and “the process of doing things to keep something in good condition and working correctly” (Longman dictionary) – the first definition I give as an example here can imply affection, whereas the second definition does not, and refers to an impartial instrumental approach. So far, from what I gathered, there is no canon basis to claim Fyodor cares about someone else in the first definition’s sense, only in the second. Until future manga chapters may or may not change this, I propose looking at Fyodor from another viewpoint: in relation to the antonym of “care” (neglect), and a closely-related noun, indifference. For this task I propose starting with the following scene from ch74, when Dazai deduced the Sky Casino’s origin and purpose:

Dazai: “It was made for two goals. As a base for the next terror attack and as “payment” for the use of Sigma’s skill. …Never waste a thing, do you?” Fyodor: “Our boss does hate to be wasteful.”

By saying “Never waste a thing, do you?”, Dazai implied that Fyodor executed all the steps he deduced, yet Fyodor shaked this claim off, directing Dazai’s remark toward someone Fyodor called “our boss”. We, as readers, naturally think of Fukuchi, who is the leader of the Decay of the Angel in title, but I dare say the entire fandom does not buy this, as in everything else Fyodor still acts like the puppeteer determining the actions of all the group’s members, whether they know it (Nikolai and Sigma) or not (Fukuchi probably and Bram). Fyodor humbling himself and downplaying his importance is a recurring behaviour of his, in varying depictions such as in ch46 (Fyodor to Dazai: “I will not be the one who will bring down your two groups. It will be you yourselves”), in ch73’s cover artwork of Sigma holding cards (where Fyodor is not an Ace, not even a King, he is but a Jack of Spades), in ch77 (Fyodor to Dazai: “Me? I didn’t do anything. I just sat here and prayed… and those prayers were answered”; see section F for more). This aside, hiding the identity of Fyodor’s “boss” had at least two purposes: 1) keeping Fukuchi’s double identity hidden (both the Hunting Dogs leader and the Decay of the Angel leader) and 2) redirecting not only Dazai’s, but our attention too. Since Fyodor and Dazai imagine their actions as if within a mental game of chess, let us reconsider the fates of Fyodor’s pieces so far, which include both the Decay of the Angel members and the Rats in the House of the Dead:

1) Pushkin was apparently captured and eliminated from the “chess game” (lost piece, used and then captured by the enemy in ch53), and yet he is alive and well, even shamelessly spilling information to Ranpo to save his own skin, while being interrogated (ch54), providing him with the lead on Mushitaro. Despite leaking information, so far nobody was sent to “clean” Pushkin off the table (as in Mushitaro’s case, whom Nikolai said he was assigned to kill off at the end of ch56). Pushkin leaking information may be intentional as part of Fyodor’s plans, which means Pushkin’s role likely did not meet its end yet.

2) Ivan was apparently captured and eliminated from the “chess game” (lost piece, used and then captured by the enemy in ch53), and yet Ivan survived and is probably held somewhere alive; also, Ivan’s loyalty and “happiness” never wavered, not even when in Rashomon’s tight grip (ch53), which means his trust in Fyodor remained unchanged and he did not abandon his role of Fyodor’s servant and “head chamberlain” (ch52).

3) Mushitaro was, most probably, really supposed to die (sacrificed piece, used and then disposed of: died in an exploding car after Nikolai’s surprise attack in ch56), yet he is still alive, last seen (iirc) safe in Poe’s mansion in ch78.5 (vol.18 bonus chapter at the end). Since Fyodor sent Nikolai to dispose of Mushitaro, it is rather clear Fyodor was not indifferent to Mushitaro staying alive, and now this is a loose end, one where Mushitaro survived and we do not know if this scenario has already been integrated in one of Fyodor’s larger schemes or if it will serve against Fyodor somehow later.

4) Nikolai was apparently supposed to die (sacrificed piece, used and then disposed of: sawed in half in ch58), and yet he is very much alive and already influenced the current events of the manga drastically. Furthermore, in ch95.5, when Nikolai started explaining his prison game, Fyodor replied “So that’s what you’re planning”, as if the two already agreed upon Nikolai doing “something”, and apparently that “something” remained a surprise to Fyodor, hence his reply was phrased as a conclusion. Note how Nikolai’s action remaining a surprise reinforce Nikolai’s freedom and agency, and Fyodor allowed this and played along, despite how accurate to his character it would be to have deduced Nikolai’s possible actions already. Then again, it could be that Fyodor knew that Nikolai had to hear precisely that kind of reaction, in order to continue playing a role Fyodor secretly predicted for him. Later, in ch98, after Nikolai’s prison game started, when Fyodor was waiting for Chuuya to arrive, Nikolai asked him “It’s been five minutes since the game started. You aren’t gonna move? Can I take that to assume… your pieces are already moving?”. If Nikolai’s prison game is an independent consequence of him independently choosing not to die, then why would Nikolai smile as if in agreement with Fyodor, supposing that everything went as planned? The problem of free will remains unresolved and tightly knit into Nikolai’s character even in the current events.

5) Sigma was apparently supposed to die (sacrificed piece, used and then disposed of: shot by Nathaniel in ch76), and just like Nikolai he is very much alive and playing a crucial role still unknown to us (in a conversation with Alex @vampireonastick​​ I suggested that Sigma being on Dazai’s side of the prison game might be a well-disguised infiltration strategy already planned out by Fyodor, with whom Nikolai cooperates on this, despite Nikolai’s “sidequest” to kill Fyodor); we have an important hint as to how Sigma’s death was never required by Fyodor’s plan: the “roooooundtable” from ch64. It is indeed highly probable that the entire “all-smiles problem-solving rooooundtable” session proposed and moderated by Fyodor was his masked suggestion (masked from the guards!) of creating a unique substitution code that only he and Dazai would be able to communicate in, as @fantastic-rambles analysed more in-depth here. And just like @mydearestt​​ noticed in this post here that, through his reply, Dazai in fact referred to his plan to make the Agency move, the same can be assumed in Fyodor’s case. To remember the dialogue, I shall copy the revelant part here below:

Dazai: “Me next. “I tried asking the café waitress out, but she won’t bend an inch. What should I do?” Fyodor: “Make her lose her job and home, trick her family into disowning her and she’s bound to come crawling to you.”

I propose reading this sequence as referring to Sigma entirely, because: 1) Sigma, much like a waitress, was contained and bound to his workplace, the casino, unwilling to leave once there, no matter who asked; 2) Fyodor set up the entire scenario of making Sigma lose his job AND home in the most literal sense by completely destabilizing the casino; 3) by doing unbecoming irreversible actions, Sigma secured his own family rejecting him, and all ties were cut with Sigma’s “death”, yet Sigma survived – equally destabilized, he ended up in a situation where, if Fyodor would have granted him another wish, Sigma would not have refused, naturally seeking the one person who may still have power to grant wishes as grand and Sigma’s, and that is still Fyodor, who both gave and took Sigma’s home. This being said, like Alex @vampireonastick​ theorized in their post here, I strongly believe Dazai strategically manipulates Sigma in the prison game, “shaping” him to defy Fyodor, the person he would otherwise “crawl back to”. However, since Fyodor chooses his words with utmost care all the time, no matter if truthful or deceiving, I personally doubt Fyodor would carelessly share his strategy (disguised as the grimest relationship advice) without it already being implemented into a larger scheme, in which Dazai acts upon the words he hears from Fyodor (and Dazai already did so twice in this arc, firstly by choosing Sigma, secondly by “building up” Sigma for his eventual refusal of Fyodor). What Dazai perhaps does not expect is the fact that Fyodor himself already talked to Sigma in ways that reinforce Sigma’s agency: for example, in ch73, Fyodor directly told Sigma that, should the Hunting Dogs attack the casino, Sigma should run as he would have no chance of winning; Sigma, on the contrary, remembering Fyodor’s words – not once, but twice in the chapter –, was pushed only more vehemently to defending his casino, thus acting on his own and defying Fyodor already, a reaction Fyodor most likely anticipated when making Sigma hear his “advice as a co-worker” (in Fyodor’s own words, ch73). In the end, regardless of the content of Fyodor’s words, it seems his kidnapper from ch42 offered honest advice to Karma: “Watch out… If you talk to him, he’ll pluck your mind out”. Despite how there is no proof of an actual “plucking of the mind” action yet (see section D), Fyodor’s words (often, if not always) twist the minds of those around him in a way that, paradoxically, both acknowledges and denies them their free will, encouraging decisions that seem free to the agent, but are already predicted and known to Fyodor (and in this, I must admit, Fyodor bears a resemblance to an omniscient god; however, his canon dialogues often convey a different role, a tension I discus in section F). In this light, I wonder if Dazai had this behaviour before too and acted upon words he heard from Fyodor in previous instances, such as the Mutual Destruction arc.

6) Nathaniel was apparently eliminated from the “chess game” entirely (sacrificed piece, used and then disposed of: captured in Anne’s room of no return in ch76), yet this does not imply he is dead, which begs the question if Anne’s room, the Agency’s only true safe space, is now compromised, as me and Alex wondered here (see also the reblogs and replies to their post).

One thing I want to remark here is that, despite how clear it is that Fyodor “moved” all these “chess pieces” already (only number 3 to 6 are relevant in this case), in ch76, right after Nathaniel got captured, as Atsushi and Lucy were celebrating their victory, Ango explained to them how the events at the casino were no victory, and how instead everything played as Fyodor has planned, claiming that Fyodor has not made any move yet:

Ango, ch76: “We lost because you let Sigma die. Now we have no leads to the Page. And… the Hunting Dogs saw us try to rescue him. In their eyes, that likely looked like the Detective Agency helping their terrorist allies. Our plan failed and we’ve only sowed more doubt. This is likely exactly as Dostoyevsky planned. Frankly… I can’t stop shaking. Until now, he moved none of his pawns and gave us no room to deal with him. (…)”

As I shall leave Ango analysis to Alex @vampireonastick​ like in this post here, I will return to the fact that so far the only true “chess piece” that Fyodor ever truly let die was Shibusawa. Then, to sum up, when his co-workers fulfilled their purpose and no use nor entertainment can be obtained from them anymore, Fyodor’s pattern seems to be leaving said co-workers with apparent indifference to their well-being, often abandoning them in a state or situation that is destructive to them (Shibusawa is the clearest example, but it applies to all other aforementioned characters as well). However, the twist is that none of these characters did reach the end of their assigned roles yet (and we may wonder if they will ever do that), given that Pushkin, Ivan, Nikolai, Sigma, Nathaniel and even Mushitaro are all alive and healthy. Consindering all this, the way BSD is narrated becomes even more interesting, because the reader would naturally project treating others as expendable on Fyodor, where in fact it is more accurate to Dazai’s character to act this way (and he did and does act that way, as @linkspooky​ pointed out in detail in their post here). Back to Fyodor’s “our boss does hate to be wasteful” line, while still just an interpretation, it would make sense that Fyodor refers to himself or his ability (if it’s a separate conscious being, see section G) as “our boss”, because all this information suggests that Fyodor himself hates to be wasteful, and that, excepting Shibusawa, Fyodor never wasted even a single pawn of his. That means Fyodor never neglects his co-workers (whom he calls friends!) and is never truly indifferent to them, albeit in an instrumental way, given that there is no proof yet that Fyodor’s care towards his co-workers is affectionate in nature. Let us close this section with a treat, though: in ch51 and ch53, there are two panels of a teacup with three teaspoons to its left. Differing greatly from the anime, albeit delivering the same subtle deception, these three teaspoons help in fooling the reader into thinking that Ivan poured tea in Fyodor’s cup, placed the teacup in front of him and then Fyodor consumed that tea, together with the jam that filled all three teaspoons at first (ch51). Given that 1) Ivan prepared the tea with three teaspoons of jam and 2) at the restaurant, Fyodor drank his tea exactly like that, with three teaspoons of jam, from this we can deduce Ivan is very familiar with Fyodor’s tea-drinking habits, which in turn leads us to the very likely idea that Fyodor and Ivan (if not also together with other members of the Rats in the House of the Dead) frequently had tea together, or Ivan prepared tea for Fyodor often enough to memorize his precise habits. The latter would support Ivan’s self-proclaimed status as Fyodor’s “head chamberlain” (ch52), suggesting that their group lived as family and / or nobility in the same house, if the definition of “chamberlain” is taken into consideration (Longman Dictionary: “chamberlain, an important official who managed the house of a king or queen in the past”).

D. No confirmation yet that he is brainwashing others and why this is relevant

Speaking of his methods of acquiring new collaborators, so far, it is most certain that Fyodor is not brainwashing people: not Fukuchi, not Nikolai, not Sigma, not Karma, not Pushkin, and certainly not the little girl with the grenades, even though the anime depicted the scene differently (in the manga’s ch47, a flashback appears where Fyodor talks to the little girl via telephone, thus he does not simply appear in her clouded mind like in the anime’s S3ep9).

But two characters Fyodor works with are in a very ambiguous position as of now: Ivan and Nathaniel. To begin with, Ivan’s case is very tricky at the moment. In ch53, he openly told Akutagawa that “my master cut out all the parts of his brain that feel unhappiness”. What can I say except our dear Vanya here is a lil’ crazy. I find his replies rather unreliable at the moment, because he is the only Fyodor-subordinate who is behaving like an intoxicated bacchant for now. While the ch53 quote is singular and, therefore, I cannot make anything of it, there is another thing that needs to be considered: in ch52, as he was walking away from Akutagawa and Atsushi, Ivan told them “I will not forget you. …No… You will now serve as part of my master’s joyful order”, but immediately after that he added “after 10 more steps, I will most likely forget your faces”. Apparent self-contradiction aside, whether he meant “forget your faces” literally or not, Nathaniel, too, went through an apparent mind-reset, as he did not recognize Akutagawa in ch46 and appears to have lost his entire personality except for his devotion to Margaret Mitchell and his determination to save her life. Now, mind-resetting and brainwashing are not the same, and removing a part of one’s brain or mind that is responsible for a specific emotion is, likewise, something entirely different. The manga did not give us further examples of similar things that Fyodor apparently had a role to play in, so I cannot present anything new here, only speculation. We also do not know if these effects are caused by Fyodor himself (without using his ability at all, much like he could simply talk Ace into his own suicide in ch42) or Fyodor’s ability specifically. This simply limits my current analysis of Fyodor’s methods to the beforementioned “communication, negotiation, manipulation” trio, which is not dependent nor related to his ability, and I will update these parts if the manga later reveals that Fyodor did indeed mold the conscience or minds of other people into whatever shape or state he desired. Until then, he is literally just a genius smooth-talker, and I refrain from making rash affirmations or going into more speculation here.

E. He loves and lives for entertainment

So many canon lines convey Fyodor’s love for entertainment. It is more specifically entertainment in a “good literature” sense, meaning conflict, tension, intensity of will and emotions, devotion, despair and generally human beings fighting for their needs or to solve their problems of many different, often opposing kinds. Let us take Fyodor’s own words as references. First of all, at the beginning of the Dead Apple movie, as younger Chuuya destroyes the entire building in which he and Dazai found Shibusawa the first time, Fyodor watched the scene from a safe distance, on top of a building. All he did was “absorb” the whole event with utter satisfaction, concluding the scene with his line “This is too much fun”. The motif is repeated several times in the Dead Apple movie, linking his own enjoyment of whatever chaos unfolds to “fun” and “entertainment”, so this line is not the sole evidence that entertainment is greatly valued by Fyodor, as it is the thing opposed to boredom, which constantly eats away at his and Dazai’s hearts because of their superhuman intellect. As Fyodor was getting the two most important ability gems ready for his and Dazai’s plan, Fyodor tells Dazai “Would you not agree that the more entertainment there is, the better?” (dub); moreover, at the end of the movie, his lines highlight the privileged spot of “entertainment” in his understanding of the world around him again:

Fyodor (sub): “Everything is but entertainment. But in order to end this world, rife with crime and punishment, I do need that book. The blank novel sleeping in this town.” Fyodor (dub):“Everything is just entertainment. However, this world is so rife with crime and punishment… In order to finally end it, I do need that novel. This special book that sleeps somewhere within this city.”

However, paying close attention to his words, we need to consider the possibility that in this instance Dead Apple either contradicts or deceives the watcher greatly, because in the manga Fyodor’s goal is clearly referring to “saving the world”, not “ending the world” (see also section G, near the end, for more on Fyodor’s possible motivation).

Now, in the manga (ch63), Fyodor stated that he openly refused to devise a perfect plan (as demanded by another Decay of the Angel member, possibly Fukuchi) because perfection is boring (Fyodor, ch63: “A Decay comrade asked me for the perfect plan… but perfect is so boring. I won’t be able to view the karma of humanity like this”). While at first glance one could be surprised by this statement, especially considering that “God prefers perfection and harmony”, in Fyodor’s own words from ch77 (see section G where I expand on this specifically), both lines (perfection is boring + God favours perfection) could potentially be extremely deceiving: since the Agency knows Fyodor is involved in crafting the Decay of the Angel’s plan, it is probably this implication that leads, for example, Kyouka in ch63 to tell Atsushi that their plan is “extensive and flawless”, and Atsushi’s inner monologue, as a response, appears together with a panel of a faceless Fyodor pulling strained strings in the darkness. If everyone expects Fyodor to be perfect and to create flawless strategies, an opponent like Dazai could include unpredictable, irrational or impulsive actions in his own strategies to outsmart him, as Dazai describes his appreciative acknowledgement of this behaviour he finds in other people (Dazai to Fyodor, ch77: “What’s driving the world are those in the storm of accidental events who scream, run and spill blood. Faced with their souls, you and I should be petrified with fear”; more on this specific dialogue in the next paragraph). But knowing this reaction would be triggered, Fyodor could always integrate imperfections in his plans, leaving his opponents with the impression that they act in the right way, on their free will, when in fact nothing they do has not been already considered by Fyodor (holding true to his lines from ch42). Personality-wise, the “perfection is boring” line becomes relevant if (and only if) Fyodor really, truly means it literally, and 1) does not say it just to tell what his opponent(s) (or the reader themselves) would want or expect to hear, without meaning it, or 2) does not say it as some kind of reverse-psychology, without personal attachment, to trigger predictable reactions in his opponent(s) (again, see section G for a continuation of this particular discussion). As a last example to support the idea of Fyodor loving entertainment, finding both fun and beauty in it, when a very shocked Dazai was asking Fyodor about the reason (“for what?”) for his stupefying strategic moves (the coin bombs, staging the casino as the battleground etc.), Fyodor only replied “Isn’t it more beautiful that way?”.

Now, ch77 presents us with a dialogue between Fyodor and Dazai which seems easy to understand at first, but becomes increasingly complex the more one dwells on it. To remember the full context clearly again, I shall sum it up and add the full relevant quote here: after Fyodor told Dazai that “God favours perfection and harmony”, after which it is confirmed that the Page was also used for changing all the world’s police and investigative agencies not to act upon evidence of someone framing the Agency, a parallel is shown with Tachihara who, inside his heart, decided to finally identify fully as part of the Port Mafia, exiting the inner state of being a Hunting Dog (military police force), thus existing the Page’s influence. Tachihara’s situation exemplifies what Dazai then explains to Fyodor:

Dazai, ch77: “Ha-ha-ha-ha-ha-ha-ha-ha-ha! Siding with God sure didn’t teach you much!” Fyodor: “…Let’s hear it.” Dazai: “‘Perfection and harmony’? To God, those amount to a hill of beans. I saw it many times. All HE offers is happenstance and absurdity. A weakness… shared by the two of us… For all our ingenious plans, in the end we’ve wound up here, in a deep-level prison. What’s driving the world are those in the storm of accidental events who scream, run and spill blood. Faced with their souls, you and I should be petrified with fear. (after POV change to Tachihara) You’re right. People are sinful and foolish. But… they aren’t as boring as you think they are.”

In Dazai’s dialogue, I put in bold two quotes that need to be inspected. The first one refers to Dazai pointing out a weakness the two geniuses share, which refers to the primacy of the accidental in reality, as opposed to the predictability both Fyodor and Dazai operate with in all their plans, which can make the world seem trapped in an inescapable causality rationally-accesible to those with an intellect such as theirs. Dazai “bets” against Fyodor on this cruel primacy of “happenstance and absurdity”, where reason fails to follow the exact consequences of each event or human action, and yet the nuances and risks of this “bet” I already exposed in the paragraph above. In this context, Dazai seems indeed to talk about this weakness in an admirative, even hopeful tone, despite the fact that he shares it; for a brilliant exposition on Dazai (both the author and his BSD counterpart) in relation to sin and weakness, I wholeheartedly recommend reading Kat’s (@pompompurin1028​​) essay here. When Dazai stated this, a flashback to Odasaku’s fight with André Gide is shown, which can be interpreted as that one time Dazai’s predictions held true, yet still Odasaku chose to fight Gide, fully aware of the end, driven only by what I would call here human subjective drive. Such human subjective drive, independent from reason and logic, is what awakened in Tachihara as well: if Odasaku served as an example of “defeating” Dazai by exploiting his vulnerability to the (uncontrollable) accidental, then Tachihara served as an example of “defeating” Fyodor’s precautious plans by unexpectedly exiting the Page’s influence. In the end, this parallel can become unbalanced if Fyodor already included this kind of variables in his plans and works not ignoring, but embracing human individuality and spontaneity, which I would argue is (paradoxically) more likely the case, for what I exposed in sections B and C. 

As for the second quote I put in bold, there are at least the following examples that render Dazai’s assumption (that Fyodor considers people boring) untrue: 1) in ch75, Fyodor openly praised Sigma, carefully examining his personal torment, placing him not only above the Hunting Dogs, but also above Dazai and himself, as well as “all of creation” ; 2) in ch78, in a flashback, as a reaction to (presumably listening to) Nikolai’s inner struggle, Fyodor replied “That’s wonderful”, smiling and tilting his head (see section B, as well as H for the significance of the tilt of the head); 3) in ch80, Fyodor described the Agency “as beautiful as the evening sunlight (…)”. If people are indeed boring to Fyodor, he would not find their struggles and states worthy of deeper consideration, lengthy speeches of praise or expressive, poetic comparisons (admittedly with a dash of pity and sarcasm towards the fate of the Agency). So far, Fyodor is never shown expressing boredom in the presence of other people, quite the contrary: he is shown expressing sincere interest, as if each human is a case study, an enigma to be unravelled, much like Fyodor himself is to me, and to us within the BSD community (therefore I chose that specific fragment from F.M. Dostoyevsky’s letters to start my essay with, as a motto; there is much more to be said about that, but I reserve that for another possible future essay, where it would be necessary to discuss Fyodor’s character in light of his corresponding author’s biography, personality and literary works as a whole). And so, I would argue that to Fyodor humans are not boring, but providers of entertainment worthy of attention and inspection, even more so when they play a role in his plans (and it seems everybody is playing on a stage set by Fyodor so far).

Fyodor is also quite fond of not only perceiving events or circumstances as games (like his mental chess game with Dazai in prison, starting in ch63, always mirroring the course of everyone’s actions outside), but also proposing this approach to others (his rooooundtable in ch64 and his card guessing contest with Ace in ch42), albeit not carelessly, as each time such – yeah, I cannot avoid it at this point, I’m a gamer myself, here it comes *inhales deeply* – each time such gamer approach has a multifaceted utility and never strays from serving Fyodor’s two main purposes, achieving his plan to cleanse the world of abilities, and having fun (yes). Killing boredom via playing games, especially when in the company of a person on the same level, seems to be the first move Fyodor does when faced with monotony (even in vol. 20’scredit page, where Fyodor said “I’m bored. Let’s play twenty questions”, even if Dazai immediately delivers the final answer “Snow White”, and thus Fyodor retracted his idea with “Actually let’s not”, as Dazai’s superhuman intellect killed the fun too fast).

To look into two examples just a bit more, in ch64, during his roooooundtable with Dazai, Fyodor suggested “Next, let’s ask a question at the same time”, which appeared to be innocently fun, because it challenges two persons, in this case a native and a non-native speaker of Japanese, to coordinate their spelling just for the amusement of simultaneity; then, in ch97, as Nikolai’s deadly prison game was about to start, Fyodor lamented the outcome he was confidently foreseeing: “Yet losing a chess opponent in the next 30 minutes is still quite sad”, saying this teasingly, still talking as if in the context of his and Dazai’s mental chess game. On a last, entertaining note, because why not, this entire section might as well serve as proof that Fyodor is cat-coded, just like Dazai (see @wintertaurus​​ ’s post here, where they scientifically prove this, I don’t make the rules), despite being the leader of the Rats in the House of the Dead, and so one more fine example of a fictional INTJ further strengthens the definition of INTJs as “human cats”.

F. Humble, not arrogant. Self-proclaimed god or servant of God?

Starting with the latter half of this section’s title, that is a very tricky subject, in fact, because we as manga readers can observe both 1) one line that established a connection early-on between Fyodor and calling himself “a god” if God is dead and 2) many lines by which Fyodor is actually displaying behaviour and speech akin to a self-aware servant of God. Let us begin with the first one. So, in the first chapter dedicated to showing Fyodor to the readers in more detail (ch42), and only in the original Japanese version and the fan translation, the first page of the chapter together with the last page feature a quote from F.M. Dostoyevsky’s Demons. The quote put together is “If God does not exist, I am a god”, which is part of a dialogue by the character Alexei Nilych Kirilov (“Если нет бога, то я бог”, see Part Three, chapter VI, II). Perhaps a beautiful coincidence, but in this exact wording that the fan translation chose, the quote also appears in Albert Camus’ The Myth of Sisyphus, chapter “Absurd Creation”, subchapter “Kirilov”, where the French author discusses F.M. Dostoyevsky’s Demons and the mentioned character, Alexei Nilych Kirilov. There, Camus calls that line “Kirilov’s premise”. In retrospect, this is a very puzzling line to appear associated with Fyodor, or rather appear as spoken or thought by him, giving the ambiguity of the quote’s placement on the pages. It is also puzzling because until now BSD gave us a character who seems like a better candidate for using that quote or being a reference to Kirilov, and by that I mean of course Nikolai. Moreover, the way Fyodor talks about or mentions God in dialogues that are clearly spoken by him later (I shall discuss examples in the paragraphs and sections below) very much conveys the message that Fyodor does not think God is dead, invoking him over and over (whether he is referring to the Judeo-Christian God or simply “a god” is not yet addressed in the manga). Still, the most striking information about this quote remains the fact that it is not featured in the official English translation at all. For comparison, I shall put an image with the last page in both versions below, and you can see the scan of the Japanese first page of ch42 here.

As we are walking on quicksand with this one, let us move on to the second point I mentioned at the beginning of this paragraph, about Fyodor as a servant of God. Because of his mission, of which he speaks as if it is of a higher calling, of divine nature, Fyodor also appears to see himself as a servant, namely a servant of God (servus Dei). He has the mind and the skill to carry out a mission of divine proportions (for us readers still an ambiguous goal: Fyodor, ch46: “And I will use that Book to make a world free of sin and skill users”, where “skill” means the same as “ability” and “gift”, as the fandom is used to these terms more). This, in turn, could have made him develop a strong sense of responsibility and a feeling of authority. As we are currently following the “servant” train of thought, these (sense of responsibility and authority) are not to be confused with what is called a “god-complex”, a slang expression which loosely corresponds to different actual psychological disorders such as narcissistic personality disorder, a thing Fyodor does not display core traits of. As of now, Fyodor remains surprisingly humble, discreet and respectfully formal both in speech (see @looking-for-stray-dogs’s posts here and here) and in gestures (see section H, on Fyodor’s body language), he acknowledges the possibility of imperfections and even welcomes them (ch63), he was never portrayed as becoming irritated at others (except his eyes expressing either anger or furious determination, as Dazai attempts to drown him and Chuuya in ch101), he is not a show-off and is indifferent to being adored or agreed with, and he knows how to take criticism elegantly when Dazai holds different opinions or outwits him. It is true that his grandiose “divine” goal, his frequent use of manipulation, and his apparent omnisciency and unbreakable composure give enough space to speculate regarding an underlying “god-complex” in his character (together with the ambiguous use of the quote discussed in the paragraph above), but the reader must acknowledge that, in all his replies, Fyodor refers to himself as if to a servant of God par excellence, as is the most evident in his ch77 reply to Dazai: “Me? I didn’t do anything. I just sat here and prayed… and those prayers were answered”. 

This direct self-characterization, too, plays against him having an actual “god-complex”. I would say that, by building on the humble yet powerful servus Dei image, if at all intentional, Asagiri presents us a far more complex character in Fyodor. For example, one of the many important subjects in Biblical exegesis, since the beginning centuries of Christianity, was how Jesus Christ, the Son of God, took upon himself the role of servant of God (see Philippians, 2, 6-7), but also of all humans (see the Washing of the Feet), and so humility and divine power become two closely tied ideas. In the manga’s context, Fyodor’s own humility can also have an added disturbing effect on the reader because of the implied power that coexists with it.

On the topic of the “arrogant villain” stereotype, I myself cannot find instances where Fyodor is, per se, arrogant. Longman Dictionary defines “arrogant” as “behaving in an unpleasant or rude way because you think you are more important than other people”, but we know for a fact that Fyodor behaves far from rude and unpleasant to others. Quite the contrary, he is humble and considerate, as can be deduced from his way of using the Japanese language (see the references linked in the paragraph above). He is never portrayed denigrating, humiliating or belittling someone else thus far. What is true is that Fyodor considers his goal (and not necessarily himself unless the manga reveals the opposite in the future) superior to anyone and anything on Earth, and this accentuates his heavy use of smooth manipulation instead of inflating his ego, actually hiding his true self behind more and more layers of words and actions he uses out of necessity to reach his higher goal. If we speculate that Fyodor is indeed (Orthodox) Christian and familiar with this doctrine, then it would be no surprise why Fyodor would cultivate humility instead of pride in general, as pride (superbia) is the beginning of all sin (Sirach, 10, 15) and when pride comes, then comes disgrace, but with humility comes wisdom (Proverbs, 11, 3). To sum up, I cannot find any manga panel where Fyodor is acting in an arrogant way, so I reached the conclusion that anything related to his arrogance, his stubbornness, his rudeness or, by extension, his superiority-complex is headcanon-territory at least for now. Only in chess did Dazai mention the “maliciousness” of Fyodor’s move while playing mental chess with him (ch72), and this malicious trait can refer to the bold and shocking way in which Fyodor attacks by directly using his King instead of other chess pieces (for a detail exposition of their chess moves, see @blackandwhitemusician​ ’s post here). Interestingly, Fyodor does indeed reply with “Malice is the greatest fruit God ever gave to man”, yet from what I gathered so far we still have yet to see a true act of malice from Fyodor, that is, an malicious action done for the sake of malice itself, and not for the sake of his higher goal demanding sacrifices or attacks on rival organizations. Lastly, from the current content one can safely deduce Fyodor is individualistic (in contrast to Dazai who seems to learn to rely on others, but once again I shall point to @linkspooky​’s post here to underline how, as they said, “Dazai doesn’t work together with others, he manipulates for the greater good”, emphasis in bold mine), but it would take more manga updates to make a step further and pinpoint Fyodor’s egoism or narcissism if he has any of these traits at all in himself, and not in how others portray him when they think about him (how Atsushi imagines him in ch63, or Ango in ch77, or Ranpo in ch95). Not only does Fyodor break antagonist stereotypes with these traits, but – still keeping the quote analyzed in the beginning of this section in mind – he continues to embody shockingly contrasting ideas all within himself, which takes us to the next section of this essay.

G. A strange divergence inside Fyodor. Is he a singularity?

Before I reach the point I want to present here, I suggest we reflect once more upon that unforgettable scene. Continuing in the atmosphere of the ideas from the paragraphs before, it is also important to remember how, in Dead Apple, Fyodor said “I am crime”, whereas his ability said “I am punishment”, and none of these imply Fyodor is seeing himself as a god incarnate who applies punishment, only that there is an open possibility that his ability, if it is an independent being/soul, might see itself as such, i.e. a force to punish others and/or to punish Fyodor himself. This would assign Fyodor himself the role of an agent serving someone or something else (presumably his own ability). About this, a quick note must be made here: since this is a piece of Japanese media, the word “god” can end up referring to something else rather than the Judeo-Christian God (whose name I always capitalize in this post, to emphasize the difference). We do not really know to what god Fyodor refers to all the time, who or what it is, or if said god’s identity remains the same throughout the manga. In this post, I chose to work with the assumption that Fyodor is Orthodox and refers to the Judeo-Christian God. Despite this assumption, I find the relationship between him and his ability truly intriguing, even more so if we put this discussion in the context of “singularities”, also known as “self-contradictory-ability-types”. Now, so far there are two clear instances where self-contradictions are implied in his dialogue, one of them being this scene from Dead Apple, the other one becoming evident when we connect Fyodor’s replies in ch63 (left) and ch77 (right).

Fyodor, ch63: “A Decay comrade asked me for the perfect plan… but perfect is so boring. I won’t be able to view the karma of humanity like this.” Fyodor, ch77: “You pulled the strings of conspiracy yourself, no? But God prefers perfection and harmony. Thus, I followed the heart of God and added one line to the page.”

By openly giving contradictory information, to me this is exactly an occurrence of a stark divergence within Fyodor, so let us give it our complete attention in what follows. Firstly, there is the possibility that Fyodor could choose to say something intentionally if he would directly benefit from the receiver hearing those exact words, even if Fyodor’s own belief lies somewhere else entirely (so the question to that remains open: what does Fyodor truly think about perfection, imperfection and God?). Secondly, in Dead Apple, we see Fyodor and his ability merge back together, from two bodies back into one single body, and this action seems completely voluntary on their part, thus opening the possibility that Fyodor and his ability could manifest separately when they will it. This makes me wonder if each of them can take over their shared body (in turns) when they will it, so that one of the lines reflects Fyodor’s way of thinking, and the other line reflects his ability’s way of thinking, thus the two statements are made in separate frames, resulting in no contradictions being made if, and only if, Fyodor and his ability control the shared body in turns. Even so, because they coexist, the ingredients for a singularity are already there within Fyodor, given this example and the Dead Apple scene, because Fyodor and his ability each identify with a term that contradicts the other (“crime” and “punishment”), with a possible implied superiority or “victory” on his ability’s part (the “punishment” bringing the “crime” to an end, lastly “killing” it on a conceptual level, in a succession that implies a linear flow of time). It would be all the more logical, in this context, for Fyodor to desire victory over his own ability at all costs. How his goal is worded in the Dead Apple Official Guidebook, as pointed out by @aja154ever​​ here, could also indicate a suspicious tension between Fyodor and his ability: “To create a world without Abilities is his desire, and it is a mystery if this has any connection to his Crime and Punishment Ability” (see the quote’s full paragraph on his ability in their other post here). For important references from the light novels on what singularities are, how they come into being and how they can manifest, as well as a wonderful theory on the possibility of Dazai being a singularity himself, see @beans-beneath-moonlight​​ ‘s post here. To close this chain of ideas, indeed on the open possibility of Fyodor being a singularity too, I want to mention what @beans-beneath-moonlight​​ observed in their post too, namely that in the BSD light novel 55 Minutes, there is also “Gab”, Jules Verne's ability that took over and killed him, continuing to live on its own as a separate being, so abilities existing separetely from their user’s bodies, as well as malicious abilities that can turn against their users, both can exist in the BSD universe. Lastly, I put just one useful, but short reference below, on a singularity’s cause and terminology:

Professor N in the BSD light novel Storm Bringer: “By causing a logical conflict with your own ability instead of with someone else’s ability, you can create a singularity,” as he said that Professor N raised his index finger and twirled it around. “That sort of ability. The German researchers who first discovered this, had named it ‘self-contradictory-ability-type’.

There is one last relevant dialogue I want to analyze here. Below are all of Fyodor’s words from his first appearance in ch12:

Official translation – Fyodor, ch12: “It’s all as I predicted. No matter what happens, we reserve the right to do as we please. Just as the hand of God and demon wills it…” Fan translation – Fyodor, ch12: “Everything is going as expected. In any case... you are now given free reign... as indicated by the right hand of God and the demons.”

Notice how the official translation says “the hand of God and demon” (demon is singular), while the fan translation says “the (right) hand of God and the demons” (demons is plural). I asked @popopretty​ for their advice as to how to understand this line better and, according to them, the Japanese quote allows for the noun “demon” to be translated either way. I shall put their answer below:

@popopretty​: (…) according to the Japanese version I have, the original phrase for that last sentence is “神と悪霊の右手が示しす通りに”, which directly translates to “as the right hand of God and demons show/point to”. There is no word to indicate that the word demon is singular or plural, but looking at the context, I think it is safe to assume that its plural. It says “right hand” here, which I believe because the phrase “right hand of God” is used a lot in Bible. It doesn’t make much different compared to the “hand of God” though, so I think the translation you quoted is close enough.

I agree that the chapter’s context, as well as the two coated shadows behind Fyodor, allow for an undertanding where “demons”, in plural, refers to Fyodor’s co-workers within his organization, Rats in the House of the Dead. However, since the official translation opted for “demon” in singular, I want to explore the other possibility here: what would it imply if “demon” is indeed meant to be singular here? I would connect this to what is stated to be Fyodor’s motto in the Dead Apple Official Guidebook “Mist Records”: “Follow the guidance of God’s hand”, as translated by @looking-for-stray-dogs here, or “Let the hand of God guide you”, according to the BSD wiki. It seems Fyodor’s character is connected once again to the symbol of the hand, specifically the manus Dei or dextera Dei, which, in art history, indicates divine intervention, divine approval, divine acceptance, as well as God’s – the Creator’s – omnipotence (see, for example, Acts, 7, 50: “nonne manus mea fecit haec omnia?” – “was it not my hand that created all these <things>?”). The hand of God can not only refer to God (the Father) himself, but also to God (the Son), appointing him to his right hand’s side (as prophecized), which means divinely appointing him as both his “representative” and “equal” (“sede a dextris meis donec ponam inimicos tuos scabillum pedum tuorum”, which, mot-a-mot, would go something like this: “sit to my right hand’s side until I put your enemies as the footstool of your feet”, which is Psalm 109, 1 in the Biblia Vulgata, a verse invoked by Christ himself in Matthew, 22, 44, marking a fascinating continuity between the Old and the New Testament). So, considering this information, the expression “the hand of God and demon”, referring to the subject or entity who “wills” whatever it wills, establishes not only a connection, but a shocking equality between the nouns “God” and “demon”, as the hand belongs to both of them. By definition, the two nouns cannot be synonyms, under no condition, thus the subject of the action makes no valid sense and cannot be an actual conceivable “being” without an external reader’s interpretation (like this one I am trying to unfold). Following on that, what can exist or be conceived in the human mind is someone or something whose “being” implies the contradictory yet inseparable coexistence of someone / something that possesses godly traits and someone / something that possesses demonic traits. Therefore, I interpret the expression “the hand of God and demon” as referring to Fyodor himself, or, more precisely, Fyodor’s existence, which implies him and his ability together, where one represents the “god” and the other the “demon”, although it is still unclear which is which. Given all this, I propose the theory that Fyodor is a singularity, just like Dazai (continuing in the spirit of @beans-beneath-moonlight​​ ‘s theory post I referenced before).

Moving on from the singularity discussion, based on Dead Apple’s “I am crime. I am punishment” scene once again, one can only be certain that the link between “sin”, “ability” and “punishment” becomes even stronger, but apparently so does the link between “human” and “crime”. It is no surprise that the famous nouns of the literary work are used for this scene, nouns that can refer to both the active and the passive component of the implied action (commiting a crime vs being the victim of a crime; applying punishment vs receiving punishment). This begs the questions: would freeing the world of abilities also liberate Fyodor of his own punishment (whatever it is, if it exists at all)? does “freeing” the world of abilities even imply “killing” the gifted, and if yes, would that lead Fyodor to a final act of self-sacrifice (or, closer to the etimology of the word “sacrifice”, an act of making the offered thing sacred – himself in this scenario, together with all the gifted)? If we take into account how Fyodor concluded that he and newly “scouted” member Nathaniel Hawthrone “will cover this land in the blood of the sinners” (ch37), together with what Fyodor said as he and Karma looked at Ace’s hanged corpse (ch42, Fyodor: “Thinking is a crime. Breathing is a crime”, or, in the anime’s dub, S3ep4, “Crime starts with thought. As natural as breathing”, emphasizing the naturality of whatever Fyodor identified as humanity’s “crime”), as well as what Nathaniel chanted as he was on his assassination jobs (ch46, to Fukuzawa: “Death! Death! Death to the skill users! An eternal underground sleep with no awakening!”, as well as ch46, to Akutagawa: “Death! Death! Death to the skill users! … To revive my beloved, I must execute the contract of death”), then we have canon ground to believe the death of all gifted is necessary after all, yet Fyodor never uses such expression. It is always “freeing”, “offering the salvation of death to the evil” (note how he does not say “the gifted”), “granting the great silence”, like in how Fyodor talks to Karma in S3ep4: “All evils that plague this world will receive the mercy of death”, “I will do you the honour of granting you the great silence”, “May you be free from the shackles of your crimes, and your soul be salvaged”. This raises another problem: Fyodor himself, as he says, applies cleansing, purification, salvation, liberation, but his ability clearly refers to these acts as “punishment” instead, which is a completely different concept in a religious context as well. So far, once again, this marks a divergence between Fyodor and his ability, another clear moment when the ability seems to behave like a different entity than its user, with a different perception of what the ability itself does (one possibility being, what to Fyodor is “freeing”, to his ability is “punishment”, or that his ability’s “punishment” is a “cleansing” or “freeing” in a corrupted sense of the words). As a closing remark regarding Fyodor’s goal in general, there is still a lot of room to speculate on its true nature if we consider the possibility of Fyodor opposing not the Agency, nor the Port Mafia, but first and foremost the military and different governments who 1) already have a bloody history of using ability users in the war (as implied by Yosano’s backstory and the bits of Fukuchi’s backstory), 2) had (and might still have) special laboratories researching and even artificially creating ability users or researching ways to exploit singularities (BSD Storm Bringer), 3) may have massproduced abilities of specific destructive types, according to one war story of Fukuchi’s past merits (ch82, when we are told he led an operation to eliminate 100.000 “skill-based ‘werewolf’ test subjects”, with Teruko and Jouno visible alongside Fukuchi in the panel describing this – one hundred thousand “test subjects”! for what?), 4) was aware of or working according to an entire skill doctrine, already developed and, I assume, generally-known at the time Mori used Yosano, a mere child, as his slave to achieve his Immortal Regiment plan, meant to prove that abilities are indeed suitable for use in war (ch65). In relation to this, we could take into account the possibility of Fyodor being repulsed by Ace’s behaviour in ch42 (as suggested by certain expressions of Fyodor in the manga), given that Ace represented the perfect example of someone using other people without any consideration of the weight of their lives, their personhood and their inner world. If this is the “evil” that Fyodor wants to purge from this world, and if making abilities disappear, one way or another, would make him accomplish this “greater good” (ending the use and abuse of ability users worldwide), then we are all the more justified in weighing the morality of anyone involved in this large scheme, starting with those implied in Natsume’s Tripartite Framework, supposed to maintain peace in Yokohama (the Armed Detective Agency, the Port Mafia, and the Special Division for Special Powers together with the military police). Besides this, how he phrased his goal in ch46 draws attention to how he identifies at least two different “sins” in current mankind: 1) that they consciously ignore the fact that they are controlled, and 2) that they keep killing each other regardless of said knowledge (ch46, Fyodor: “Man is sinful and foolish. Even if they know it is all an artifice, they cannot help but kill each other. Someone must purify them for those sins”). Based on this, one can assume he wants to stop people from killing each other, by itself a noble goal, but a backstory is much needed to understand the real nature of it before applying judgement. Personally, based on the current status of the manga, I am neutral on this while keeping it in mind, because Fyodor’s higher goal is still ambiguous, and one should not sugarcoat him, nor paint him as a pure demon just yet. After all, all BSD characters are extremely nuanced, and tastefully so. If we also take into consideration his profile page from the BSD Season 3 guidebook (see @ahli-stuff​​ ’s post here) and how he considers his strength “wishing for world happiness” and his favorite type of person “someone who loves all humanity equally”, we can further wonder if Fyodor will be revealed as a character who genuinely cares the most about all of humanity, with a love that may or may not have become dark till present time, or a love that demanded and still demands the cruelest sacrifices.

H. Soft, discreet, graceful, yet playfully dramatic. His body language in the manga, in comparison to the anime

There are many differences between the manga representation and the anime representation of Fyodor’s body language, not to mention the representation of his character overall. I suggest we treat the manga and the anime (this includes Dead Apple) separately and leave the creation of a clear list of the converging and diverging points for another potential post. I shall begin this section with the following statement, in hope of leading anime-only BSD fans to the truth: soft Fedya is real, because canon Fedya is soft. In the manga, Fyodor’s postures and gestures convey gentleness, discreetness, grace and fragility, in multiple instances I shall present below, in a random order.

MANGA. Being considerate. Speaking of discreetness and being considerate, let’s list a few examples of that. In ch42, when Fyodor’s ability activated to kill Karma, causing blood to shoot from Karma’s face, Fyodor did not look at the dying child, turning to face him only after he died, which can be interpreted as an act of respect for Karma’s intimacy during his final moments (see section B for a more in-depth analysis of Karma’s demise). Another occasion when Fyodor’s consideration was evident is in ch49 and how he took off his shoes and coat when entering Katai’s house (basic common manners, even though we must admit this is still bizzare in the context of breaking into a house to shoot someone, but read on), while the anime portrayed him fully-clothed, with his boots on (S3ep10), thus (what can I even say) disrespectful and uncaring of the cleanness of the (nonetheless wild and messy) house of his intended victim (in the end, not too surprising coming from the man who calls even his vampire slave with honorifics, “Chuuya-san”, in ch101, but also his abducted prisoner “Katsura-san” in ch47; for BSD uses of honorifics and nicknames, check this post here, but keep in mind that it covers info till ch87). His consideration of cleanness is also supported by the fact that Fyodor hid his ushanka in a clean, empty wooden box during his mission to stab Mori and infect him with Pushkin’s virus (ch46), yet the anime replaced the wooden box with a dumpster (S3ep8), setting the fandom down a cursed path of tasteless spamjokes basically.

Gentle touch of minimum intrusiveness. In the manga, the hand position when Fyodor is about to use his ability on someone also conveys gentleness and minimum intrusiveness (barely touching the forehead, using the tips of his index and middle fingers). Even the movement towards the forehead appears slow and elegant, thus even more sinister (for more on this hand gesture and its meanings, see section A). In the anime, however, this hand gesture is replaced by one that makes more physical contact with the other person, obstructing their view and breathing while being uncharacteristically intrusive: instead of Fyodor discreetly touching Karma’s forehead like in ch42, in S3ep4 Karma’s face is fully covered by Fyodor’s palm, which looks uncomfortable, unnatural and oppressive. Another revelant portrayal here, one that also conveys Fyodor’s overall gentleness in gestures, is present in ch64’s cover art: in contrast to Dazai, who holds his white pawn between his thumb and index + middle finger, Fyodor holds his black pawn between his thumb and middle + ringfinger, which, if reenacted, distinguishes itself by how Fyodor is using the least amount of pressure possible to lift the chess piece (thus very graceful), and so we have Dazai, who “takes” the piece and moves it insisting on a more secure grip, contrasting with Fyodor who “guides” the piece, letting it gently hang between his fingers as it is swayed following Fyodor’s movements.

High physical endurance. Despite his frail body, we can safely assume Fyodor has high endurance and vitality, given how he did not even flinch when Ace smashed a full wine bottle in his head (ch42) and how he let himself get captured and be kept in harsh prison conditions at least twice (ch42, ch54) before ending up in Meursault. There is also how he ran away from Mori and Elise (ch46) without gasping or showing fatigue afterwards. More canon material is still needed in order to establish how accurate or severe his self-proclaimed anemic condition is (ch42, “My body is weak and anemic”) or his low blood pressure (BSD Season 3 guidebook, but I only had access to this info via this post here and would greatly appreciate someone confirming this).

Oratory skills and expressive hand gestures. In the manga, Fyodor is always highly expressive in what regards his hand gestures during speeches, yet in a practical and elegant way, implying he has great oratory skills or training, besides excellent communication and manipulation skills (discussed in section C and pretty much all others). In ch42: Fyodor clapped as his card game with Ace ended, thus expressing joy through words and action; Fyodor pretended to be taken aback by Ace having listened to his and Karma’s talk, scratching his head in a wide-open gesture, conveying surprise and acknowledgement of Ace’s skills; Fyodor put a hand to his chest when telling Ace he has trained himself for “battles of starvation”, this gesture emphasizing the personal aspect of the information he offered, which this gesture implies is wholehearted and sincere. In ch46, while explaining his strategy and his way of thinking to Dazai, Fyodor uses various hand gestures to illustrate his phrases as well: extended arm explaining; hand pointing towards Dazai; explaining his higher goal with open palms in front of him, but close to his body, suggesting solemnity and confessed determination; sadly, all these gestures were replaced in the anime with Fyodor just holding his ushanka to his chest, conveying the same type of message as when he held his hand to his chest in front of Ace in ch42, as I described a few phrases above; still, at least in S3ep4 anime Fyodor gesticulated a lot while talking to Ace before the latter’s suicide, following ch42 pretty closely). In ch55, after entering Mushitaro’s basement prison cell, as Fyodor was revealing his intention behind freeing Mushitaro, he raised both hands to his chest, his fingers resting on each side of his heart, a gesture meant to suggest utmost sincerity. After that, still in ch55, when informing Mushitaro on the change of his condition (Mushitaro was captive, “but that ends today”, as Fyodor said), he held his right index finger to his lips, in a mischievous display of secrecy and child-like playfulness. This same gesture can have sinister undertones as well, given how it already appeared in ch47 in this way, where it is suggested, in a flashback background, that Fyodor did the same gesture when asking fake Pushkin to convey the “No changing the rules” message to the Agency, and they found this out after the death of the children. Lastly, these oratory skills can be used in playfully dramatic ways too, like in ch64, when Fyodor switched to the discourse of an overly-expressive, lively host of a (talk)show, as he suggested Dazai to participate in his “All-smiles Problem-solving Roooooundtable, hosted by yours truly, Dostoyevsky”, tilting his head further and further to his right as Dazai expressed growing confusion at first. About Fyodor tilting his head and what it means, see the paragraph below. So, all these scenes point to the fact that Fyodor gesticulates a lot, especially for emphasis and expressiveness during speeches or conversations, or for the fun of the dramatic effect.

Curiosity and tilt of the head. In conversational circumstances, we often see Fyodor tilting his head to his side. In his case, this is an expression of curiosity, in the sense of being (or wanting to appear to be) genuinely interested in the other person’s answers. Note that the simple tilt of the head to one’s side can also express endearment towards the thing one looks at (in genuine concern or admiration of something beautiful or dear, for example), but, combined with oratory skills – which Fyodor possesses as a master of communication – this can be a very effective tool that translates into non-verbal emotional manipulation. To give a few examples, Fyodor tilted his head 1) when he asked Sigma if he wished for a home (ch75), 2) when he replied to Nikolai capturing the essence of his inner conflict (ch78), 3) when greeting (and even bowing to) Mushitaro in the basement, just before offering him a deal to escape (ch55). In all these cases, the persons Fyodor was conversing with were already in a vulnerable situation (Sigma wandering in desperation, Nikolai presenting his inner struggle, Mushitaro being held captive), and thus Fyodor made sure to bind each of them to himself, planting the seeds of dependency by offering them validation and emotional response. Moreover, as a gesture of (apparent) trust, if someone tilts their head to the side, they present themselves in a vulnerable position (the neck area is open), subtly conveying the message that the other person is in a position of superiority, deepening the trap that, in Fyodor’s case, ends with the other people becoming dependent on him as the “benign” manipulator. Still, because of the display of vulnerability, the tilt of the head in itself is a gentle, humbling gesture, very fitting for Fyodor, whose character presence builds on the inexplicable tension between the terror and apprehension brought by his vast intellect and unknown powers, and the humility and gentleness of his speech and body language. The fact that, as of now, we still cannot draw a firm line and say from where to which point Fyodor’s gestures and words are genuinely benevolent or actually malevolent, so he remains beyond good and evil, and fascinatingly so, until more of his character or backstory is revealed. As a last example of Fyodor tilting not his head, but his entire body as an expression of curiosity, in ch42, finding Ace’s vault, Fyodor did exactly that and approached it together with a curious look (eyes opened wider, eyebrows raised), asking Karma something to which Fyodor already knew the answer probably anyway (“Oh, is this it? The vault where ace holds his jewels temporarily, to prevent a price collapse?”) and still Fyodor asked Karma because, I assume, having a conversation made the discovery simply more fun for the moment.

Biting his fingertips and nails. In ch42, Fyodor is seen biting his fingertips in three different panels, and yet the anime (S3ep4) never shows him doing this. Later on, we never see him biting his fingertips “on screen”, but “behind the scenes” he has been continuously doing so even up to the most recent chapter. Looking closely, you can see how his fingertips and nails are damaged and rough even at Meursault, for example, in ch95, when Fyodor is passing Dazai the salt, or in ch101, when Fyodor is inputting security codes to unlock prison doors. Of course, among other things, this habit indicates a Crime and Punishment novel reference, which should be discussed in a different post, and has in fact been discussed in nice posts by other BSD fans already. This aside, unlike his depiction in Dead Apple, manga Fyodor consistently keeps his hands ungloved.

Surprise and adrenaline rush. Other than the moments when his face shows curiosity, in the manga Fyodor’s composure appears to break rather often to express surprise, usually when 1) an brilliant move was made by an adversary team or someone else, but more recently also when 2) the enemy team made a move faster than Fyodor expected. In several of these occasions, his shock is accompanied by what seems to be delight, and I would interpret this as Fyodor enjoying the adrenaline rush of near-death situations (Nikolai’s prison game, introduced in ch95.5 / ch96, to which both Fyodor and Dazai reacted in a grimly ecstatic way) or general “end of the road” scenarios (Dazai and Fitzgerald “catching” him in ch53, although Mushitaro revealed that Fyodor’s capture was intentional in ch54: “And I… can never be forced to reveal the reason Dostoyevsky let them capture him!”). Now, for the second type of surprise, the clearest examples are Fyodor’s ch101 reactions to being cornered by Dazai and the prison room starting to get filled by heavy water. His expressions there do betray true shock, as much as his stare at the end of ch101 expresses true boiling anger and determination, but one must note that, despite letting his composure break, Fyodor may have already anticipated Dazai’s moves, and the true source of his surprise was Dazai executing said moves sooner than anticipated by Fyodor (for example, when the code input device explodes in front of Fyodor’s face, after an initial shocked expression, his eyes regain a look of steel, rationalizing “he got the circuit already”). In any case, for most insight on the whole ch101 situation and the in-context implications of this “already”, I recommend checking out @videogamelover99​​ ’s post here on, well, basically Dazai being too Dazai for his own good, or @vampireonastick​​ ’s post here for more discussion on the whole ch101 situation).

ANIME. The anime went with a different characterization of Fyodor entirely so far (as of now, November 2022, the anime has 3 completed seasons, and the trailer for January 2023’s season 4 revealed enough to see the anime’s characterization for Fyodor has not changed at all). In the anime, instead of being soft and discreet, Fyodor is confident, audacious and, I would say, stereotypically evil and creepy, whereas in the manga his sinister side comes to the reader’s eyes as a result of all the subtleties his behaviour and schemes imply, as well as a result of the contrast between his gentle appearance and his unnerving actions and plans, as I already wrote above. For example, in S3ep8, anime Fyodor smirked daringly at Mori after he stabbed the Mafia boss, seemingly enjoying it, yet in the manga Fyodor kept a blank face. Since various other differences between the manga and the anime were already discussed before this point of my essay, I propose an analysis of Fyodor’s body language in Dead Apple specifically, which goes hand in hand with his portrayal in the anime, and therefore differs significantly from the soft Fyodor we get to know in the manga.

Secrecy. In Dead Apple, in the first scene that reunites Shibusawa, Dazai and Fyodor, we see Fyodor approaching their table with confident steps and hands in what appears a rather tight grip, as opposed to letting his fingers comfortably open on each side of his body. This could express repressed or hidden intentions, as his fingers, in a fist, cover his palms and do not allow a completely relaxed stance. Next, unlike Dazai, Fyodor does not cross his legs when at the table, he instead positions both his feet firmly and perpendicularly on the ground, which conveys confidence as well, and is meant to assert total control of the room. When putting his arms on the table, he intertwines his fingers and rests his chin on his joined hands. This is a meditative position, suggesting a serious thought process going on behind his puzzling smile (again, suggesting confidence), as well as careful planning, or simply waiting for things to happen as he planned beforehand. His closed eyes shut down the world outside him, we could interpret this as logical in this situation if Fyodor has already predicted and planned everything through, which the movie suggests was indeed the case. The outside world is not as necessary to see in that case, plus he is surrounded by people who will not act impuslively and threaten each other out of the blue, so a sense of blind trust stays between the three strategists. One last thing to note about this scene is the fact that only Shibusawa and Fyodor are facing each other, while Dazai is facing no one, which may subtly suggest the personal bond between Shibusawa and Fyodor, one that Dazai does not share with anyone in the room, or (arguably) anyone at all after Odasaku’s death.

Confidence. In Dead Apple, Fyodor’s pose conveys confidence when Shibusawa shows Dazai the Draconia room (Fyodor is seen with his left hand on his waist, in contrapposto); Fyodor’s pose conveys having hidden motives when he and Dazai entered the Draconia room in secret (Fyodor has his back turner to both Dazai and the viewers, with his hands in his coat’s pockets; Fyodor’s pose conveys confidence AND having hidden motives when Shibusawa surprisingly stabs Dazai, followed by Dazai asking Fyodor “Didn’t you lock the door?” (Fyodor has his hands in his pockets, but also smirks and chuckles at Dazai while looking down to him, with Fyodor’s chin slightly raised).

A playful mind. As to what regards Fyodor’s playful mind, it is made more or less evident through Fyodor’s play of words and sharp, intelligent replies (see section E for his love for entertainment specifically). In Dead Apple, as the singularity event unfolds, Fyodor told a shocked Shibusawa that he will “fill in all the blanks” for him: Fyodor added “I’ll even tell you what was cut out”, proceeding to cut Shibusawa’s throat immediately after. This is a splendid play of word and action, coordinating them in a twisted sense of playfulness, indulging michievously in living a life entertaining for himself. But seriously, for more on Fyodor and his sense of entertainment, see section E above, it would be superfluous to repeat ideas here.

– – –

11 November 2022. At last, we arrived at the end of this essay. The end for now at least, as I could technically add more analysis and external references in the future, if my irl schedule allows it. Since January 2022 I’ve been working on this “thing” I jokingly called “marriage proposal PhD”, because why not, this is an accurate example of how an ENTP proposes to an INTJ, where understanding the other (or continuously trying to) is peak intimacy and love. I guess. However, I “yeeted” my emotions out while I was writing this, because nothing would have angered me more than my appreciation of this character clouding my judgement or making me err in my pursuit of the many subtleties that lead to his many paradoxical traits. Whether I will update this post or not in the future, I cannot promise. This post is intended to be my last contribution to the BSD fandom, but my ask box remains open for futher discussions on BSD or other media analysis. I doubt fans will read everything I wrote, and I am certain the fandom will perpetuate the cycle of Fedya’s mischaracterization despite my best efforts to bring many canon scenes showing different sides of him into the spotlight. 

Yes... Despite everything, I am at peace. I thought no media could revive my passion for analysis anymore, no character could make me draw fanart again, and yet... and yet!... Fedya is exactly the type of character one can analyze ad infinitum and feel thrilled at each discovery, at each little possible implication of a word or gesture. No matter how tranquil he may seem, no matter how certain we may be at first of his exterior serenity, for everything his character encapsulates, for everything we know and don’t know about him thus far, Fyodor’s soul is likely vessel to an incredible inner tension, origin of his determination. As I was writing more and more, I discovered he is intense, so truly intense, and that intensity has brought me… and brings me... and will bring me

boundless bliss.

So, relating this to Q, their ability is a mind control that forces illusions on people who intentionally or unintentionally harmed them, we can relate this to Freudian Psychoanalysis since Q makes an unconcious thought (I assume fear?) conscious as an illusion that drives people to attack others because of it. Q thinks of their ability as a curse because they know how dangerous it is, and we also know that abilites can influence the user as well so perhaps Q's psychotic nature is due to their ability and how they grew up.

Q has some major issues on how they see society as well, their hatred of their ability was obviously a result of how people treated them and perhaps they feel that society deserves to be forced to see their fears (we know that Q has "fun" when using their ability on others after all). Their personality seems to flip flop between being an innocent child and being sadistic, they are good at following directions and ignoring their wants.

When Q was captured by the guild, we saw that they were easily influenced, they took answers that were given to them and believed it easily, even when it was something that mentally harmed them or made them hate themselves even more. Q's appearance could also relate to their personality since it seems split, half black and half white hair, different shaped pupils, etc.