Month: October 2013

• Fyodor Dostoyevsky

One morning, just as I was about to leave for my place of employment, Agrafena (my cook, laundress, and housekeeper all in one person) entered my room, and, to my great astonishment, started a conversation.

     She was a quiet, simple-minded woman, who during the whole six years of her stay with me had never spoken more than two or three words daily, and that in reference to my dinner — at least, I had never heard her.

     “I have come to you, sir,” she suddenly began, “about the renting out of the little spare room.”

     “What spare room?”

     “The one that is near the kitchen, of course; which should it be?”

     “Why?”

     “Why do people generally take lodgers? Because.”

     “But who will take it?”

     “Who will take it! A lodger, of course! Who should take it?”

     “But there is hardly room in there, mother mine, for a bed; it will be too cramped. How can one live in it?”

     “But why live in it! He only wants a place to sleep in; he will live on the window-seat.”

     “What window-seat?”

     “How is that? What window-seat? As if you did not know! The one in the hall. He will sit on it and sew, or do something else. But maybe he will sit on a chair; he has a chair of his own — and a table also, and everything.”

     “But who is he?”

     “A nice, worldly-wise man. I will cook for him and will charge him only three rubles in silver a month for room and board —–”

     At last, after long endeavor, I found out that some elderly man had talked Agrafena into taking him into the kitchen as lodger. When Agrafena once got a thing into her head that thing had to be; otherwise I knew I would have no peace. On those occasions when things did go against her wishes, she immediately fell into a sort of brooding, became exceedingly melancholy, and continued in that state for two or three weeks. During this time the food was invariably spoiled, the linen was missing, the floors unscrubbed; in a word, a lot of unpleasant things happened. I had long ago become aware of the fact that this woman of very few words was incapable of forming a decision, or of coming to any conclusion based on her own thoughts; and yet when it happened that by some means there had formed in her weak brain a sort of idea or wish to undertake a thing, to refuse her permission to carry out this idea or wish meant simply to kill her morally for some time. And so, acting in the sole interest of my peace of mind, I immediately agreed to this new proposition of hers.

     “Has he at least the necessary papers, a passport, or anything of the kind?”

     “How then? Of course he has. A fine man like him — who has seen the world — He promised to pay three rubles a month.”

     On the very next day the new lodger appeared in my modest bachelor quarters; but I did not feel annoyed in the least — on the contrary, in a way I was glad of it. I live a very solitary, hermit-like life. I have almost no acquaintance and seldom go out. Having led the existence of a moor-cock for ten years, I was naturally used to solitude. But ten, fifteen years or more of the same seclusion in company with a person like Agrafena, and in the same bachelor dwelling, was indeed a joyless prospect. Therefore, the presence of another quiet, unobtrusive man in the house was, under these circumstances, a real blessing.

     Agrafena had spoken the truth: the lodger was a man who had seen much in his life. From his passport it appeared that he was a retired soldier, which I noticed even before I looked at the passport.

     As soon as I glanced at him, in fact.

     Astafi Ivanich, my lodger, belonged to the better sort of soldiers, another thing I noticed as soon as I saw him. We liked each other from the first, and our life flowed on peacefully and comfortably. The best thing was that Astafi Ivanich could at times tell a good story, incidents of his own life. In the general tediousness of my humdrum existence, such a narrator was a veritable treasure. Once he told me a story which has made a lasting impression upon me; but first the incident which led to the story.

     Once I happened to be left alone in the house, Astafi and Agrafena having gone out on business. Suddenly I heard some one enter, and I felt that it must be a stranger; I went out into the corridor and found a man of short stature, and notwithstanding the cold weather, dressed very thinly and without an overcoat.

     “What is it you want?”

     “The Government clerk Alexandrov? Does he live here?”

     “There is no one here by that name, little brother; good day.”

     “The porter told me he lived here,” said the visitor, cautiously retreating toward the door.

     “Go on, go on, little brother; be off!”

     Soon after dinner the next day, when Astafi brought in my coat, which he had repaired for me, I once more heard a strange step in the corridor. I opened the door.

     The visitor of the day before, calmly and before my very eyes, took my short coat from the rack, put it under his arm, and ran out.

     Agrafena, who had all the time been looking at him in open-mouthed surprise through the kitchen door, was seemingly unable to stir from her place and rescue the coat. But Astafi Ivanich rushed after the rascal, and, out of breath and panting, returned empty-handed. The man had vanished as if the earth had swallowed him.

     “It is too bad, really, Astafi Ivanich,” I said. “It is well that I have my cloak left. Otherwise the scoundrel would have put me out of service altogether.”

     But Astafi seemed so much affected by what had happened that as I gazed at him I forgot all about the theft. He could not regain his composure, and every once in a while threw down the work which occupied him, and began once more to recount how it had all happened, where he had been standing, while only two steps away my coat had been stolen before his very eyes, and how he could not even catch the thief. Then once more he resumed his work, only to throw it away again, and I saw him go down to the porter, tell him what had happened, and reproach him with not taking sufficient care of the house, that such a theft could be perpetrated in it. When he returned he began to upbraid Agrafena. Then he again resumed his work, muttering to himself for a long time — how this is the way it all was — how he stood here, and I there, and how before our very eyes, no farther than two steps away, the coat was taken off its hanger, and so on. In a word, Astafi Ivanich, though he knew how to do certain things, worried a great deal over trifles.

     “We have been fooled, Astafi Ivanich,” I said to him that evening, handing him a glass of tea, and hoping from sheer ennui to call forth the story of the lost coat again, which by dint of much repetition had begun to sound extremely comical.

     “Yes, we were fooled, sir. It angers me very much. though the loss is not mine, and I think there is nothing so despicably low in this world as a thief. They steal what you buy by working in the sweat of your brow — Your time and labor — The loathsome creature! It sickens me to talk of it — pfui! It makes me angry to think of it. How is it, sir, that you do not seem to be at all sorry about it?”

     “To be sure, Astafi Ivanich, one would much sooner see his things burn up than see a thief take them. It is exasperating!”

     “Yes, it is annoying to have anything stolen from you. But of course there are thieves and thieves — I, for instance, met an honest thief through an accident.”

     “How is that? An honest thief? How can a thief be honest, Astafi Ivanich?”

     “You speak truth, sir. A thief cannot be an honest man. There never was such. I only wanted to say that he was an honest man, it seems to me, even though he stole. I was very sorry for him.”

     “And how did it happen, Astafi Ivanich?”

     “It happened just two years ago. I was serving as house steward at the time, and the baron whom I served expected shortly to leave for his estate, so that I knew I would soon be out of a job, and then God only knew how I would be able to get along; and just then it was that I happened to meet in a tavern a poor forlorn creature, Emelian by name. Once upon a time he had served somewhere or other, but had been driven out of service on account of tippling. Such an unworthy creature as he was! He wore whatever came along. At times I even wondered if he wore a shirt under his shabby cloak; everything he could put his hands on was sold for drink. But he was not a rowdy. Oh, no; he was of a sweet, gentle nature, very kind and tender to everyone; he never asked for anything, was, if anything, too conscientious — Well, you could see without asking when the poor fellow was dying for a drink, and of course you treated him to one. Well, we became friendly, that is, he attached himself to me like a little dog — you go this way, he follows — and all this after our very first meeting.

     “Of course, he remained with me that night; his passport was in order and the man seemed all right. On the second night also. On the third he did not leave the house, sitting on the window-seat of the corridor the whole day, and of course he remained over that night too. Well, I thought, just see how he has forced himself upon you. You have to give him to eat and to drink and to shelter him. All a poor man needs is some one to sponge upon him. I soon found out that once before he had attached himself to a man just as he had now attached himself to me; they drank together, but the other one soon died of some deep-seated sorrow. I thought and thought: What shall I do with him? Drive him out — my conscience would not allow it — I felt very sorry for him: he was such a wretched, forlorn creature, terrible! And so dumb he did not ask for anything, only sat quietly and looked you straight in the eyes, just like a faithful little dog. That is how drink can ruin a man. And I thought to myself: Well, suppose I say to him: ‘Get out of here, Emelian; you have nothing to do in here, you come to the wrong person; I will soon have nothing to eat myself, so how do you expect me to feed you? ‘ And I tried to imagine what he would do after I’d told him all this. And I could see how he would look at me for a long time after he had heard me, without understanding a word; how at last he would understand what I was driving at, and, rising from the window-seat, take his little bundle — I see it before me now — a red-checked little bundle full of holes, in which he kept God knows what, and which he carted along with him wherever he went; how he would brush and fix up his worn cloak a little, so that it would look a bit more decent and not show so much the holes and patches — he was a man of very fine feelings! How he would have opened the door afterward and would have gone forth with tears in his eyes.

     “Well, should a man be allowed to perish altogether? I all at once felt heartily sorry for him; but at the same time I thought: And what about me? Am I any better off? And I said to myself: Well, Emelian, you will not feast overlong at my expense; soon I shall have to move from here myself, and then you will not find me again. Well, sir, my baron soon left for his estate with all his household, telling me before he went that he was very well satisfied with my services, and would gladly employ me again on his return to the capital. A fine man my baron was, but he died the same year.

     “Well, after I had escorted my baron and his family a little way, I took my things and the little money I had saved up, and went to live with an old woman I knew, who rented out a corner of the room she occupied by herself. She used to be a nurse in some well-to-do family, and now, in her old age, they had pensioned her off. Well, I thought to myself, now it is good-by to you, Emelian, dear man, you will not find me now! And what do you think, sir? When I returned in the evening — I had paid a visit to an acquaintance of mine — whom should I see but Emelian sitting quietly upon my trunk with his red-checked bundle by his side. He was wrapped up in his poor little cloak, and was awaiting my home-coming. He must have been quite lonesome, because he had borrowed a prayer-book of the old woman and held it upside down. He had found me after all! My hands fell helplessly at my sides. Well, I thought, there is nothing to be done. Why did I not drive him away first off? And I only asked him: ‘Have you taken your passport along, Emelian?’ Then I sat down, sir, and began to turn the matter over in my mind: Well, could he, a roving man, be much in my way? And after I had considered it well, I decided that he would not, and besides, he would be of very little expense to me. Of course, he would have to be fed, but what does that amount to? Some bread in the morning and, to make it a little more appetizing, a little onion or so. For the midday meal again some bread and onion, and for the evening again onion and bread, and some kvass, and, if some cabbage-soup should happen to come our way, then we could both fill up to the throat. I ate little, and Emelian, who was a drinking man, surely ate almost nothing: all he wanted was vodka. He would be the undoing of me with his drinking; but at the same time I felt a curious feeling creep over me. It seemed as if life would be a burden to me if Emelian went away. And so I decided then and there to be his father-benefactor. I would put him on his legs, I thought, save him from perishing, and gradually wean him from drink. Just you wait, I thought. Stay with me, Emelian, but stand pat now. Obey the word of command!

     “Well, I thought to myself, I will begin by teaching him some work, but not at once; let him first enjoy himself a bit, and I will in the meanwhile look around and discover what he finds easiest, and would be capable of doing, because you must know, sir, a man must have a calling and a capacity for a certain work to be able to do it properly. And I began stealthily to observe him. And a hard subject he was, that Emelian! At first I tried to get at him with a kind word. Thus and thus I would speak to him: ‘Emelian, you had better take more care of yourself and try to fix yourself up a little.

     “‘Give up drinking. Just look at yourself, man, you are all ragged, your cloak looks more like a sieve than anything else. It is not nice. It is about time for you to come to your senses and know when you have had enough.’

     “He listened to me, my Emelian did, with lowered head; he had already reached that state, poor fellow, when the drink affected his tongue and he could not utter a sensible word. You talk to him about cucumbers, and he answers beans. He listened, listened to me for a long time, and then he would sigh deeply.

     “‘What are you sighing for, Emelian?’ I ask him.

     “‘Oh, it is nothing, Astafi Ivanich, do not worry. Only what I saw to-day, Astafi Ivanich — two women fighting about a basket of huckleberries that one of them had upset by accident.

     “‘Well, what of that?’

     “‘And the woman whose berries were scattered snatched a like basket of huckleberries from the other woman’s hand, and not only threw them on the ground, but stamped all over them.’

     “‘Well, but what of that, Emelian?’

     “‘Ech!’ I think to myself, ‘Emelian! You have lost your poor wits through the cursed drink!’

     “‘And again,’ Emelian says, ‘a baron lost a bill on the Gorokhova Street — or was it on the Sadova? A muzhik saw him drop it, and says, “My luck,” but here another one interfered and says, “No, it is my luck! I saw it first. . . .”‘

     “‘Well, Emelian?’

     “‘And the two muzhiks started a fight, Astafi Ivanich, and the upshot was that a policeman came, picked up the money, handed it back to the baron, and threatened to put the muzhiks under lock for raising a disturbance.’

     “‘But what of that? What is there wonderful or edifying in that, Emelian?’

     “‘Well, nothing, but the people laughed, Astafi Ivanich.’

     “‘E-ch, Emelian! What have the people to do with it?’ I said. ‘You have sold your immortal soul for a copper. But do you know what I will tell you, Emelian?’

     “‘What, Astafi Ivanich?’

     “‘You’d better take up some work, really you should. I am telling you for the hundredth time that you should have pity on yourself!’

     “‘But what shall I do, Astafi Ivanich? I do not know where to begin and no one would employ me, Astafi Ivanich.’

     “‘That is why they drove you out of service, Emelian; it is all on account of drink!’

     “‘And to-day,’ said Emelian, ‘they called Vlass the barkeeper into the office.’

     “‘What did they call him for, Emelian?’ I asked.

     “‘I don’t know why, Astafi Ivanich. I suppose it was needed, so they called him.’

     “‘Ech,’ I thought to myself, ‘no good will come of either of us, Emelian! It is for our sins that God is punishing us!’

     “Well, what could a body do with such a man, sir!

     “But he was sly, the fellow was, I tell you! He listened to me, listened, and at last it seems it began to tire him, and as quick as he would notice that I was growing angry he would take his cloak and slip out — and that was the last to be seen of him! He would not show up the whole day, and only in the evening would he return, as drunk as a lord. Who treated him to drinks, or where he got the money for it, God only knows; not from me, surely! . . .

     “‘Well,’ I say to him, ‘Emelian, you will have to give up drink, do you hear? you will have to give it up! The next time you return tipsy, you will have to sleep on the stairs. I’ll not let you in!’

     “After this Emelian kept to the house for two days; on the third he once more sneaked out. I wait and wait for him; he does not come! I must confess that I was kind of frightened; besides, I felt terribly sorry for him. What had I done to the poor devil! I thought. I must have frightened him off. Where could he have gone to now, the wretched creature? Great God, he may perish yet! The night passed and he did not return. In the morning I went out into the hall, and he was lying there with his head on the lower step, almost stiff with cold.

     “‘What is the matter with you, Emelian? The Lord save you! Why are you here?’

     “‘But you know, Astafi Ivanich,’ he replied, ‘you were angry with me the other day; I irritated you, and you promised to make me sleep in the hall, and I — so I — did not dare — to come in — and lay down here.’

     “‘It would be better for you, Emelian,’ I said, filled with anger and pity, ‘to find a better employment than needlessly watching the stairs!’

     “‘But what other employment, Astafi Ivanich?’

     “‘Well, wretched creature that you are,’ here anger had flamed up in me, ‘if you would try to learn the tailoring art. Just look at the cloak you are wearing! Not only is it full of holes, but you are sweeping the stairs with it! You should at least take a needle and mend it a little, so it would look more decent. E-ch, a wretched tippler you are, and nothing more!’

     “Well, sir! What do you think! He did take the needle — I had told him only for fun, and there he got scared and actually took the needle. He threw off his cloak and began to put the thread through; well, it is easy to see what would come of it; his eyes began to fill and reddened, his hands trembled! He pushed and pushed the thread — could not get it through: he wetted it, rolled it between his fingers, smoothed it out, but it would not — go! He flung it from him and looked at me.

     “‘Well, Emelian!’ I said, ‘you served me right! If people had seen it I would have died with shame! I only told you all this for fun, and because I was angry with you. Never mind sewing; may the Lord keep you from sin! You need not do anything, only keep out of mischief, and do not sleep on the stairs and put me to shame thereby!’

     “‘But what shall I do, Astafi Ivanich; I know myself that I am always tipsy and unfit for anything! I only make you, my be — benefactor, angry for nothing.’

     “And suddenly his bluish lips began to tremble, and a tear rolled down his unshaven, pale cheek, then another and another one, and he broke into a very flood of tears, my Emelian. Father in Heaven! I felt as if some one had cut me over the heart with a knife.

     “‘E-ch, you sensitive man; why, I never thought! And who could have thought such a thing! No, I’d better give you up altogether, Emelian; do as you please.’

     “Well, sir, what else is there to tell! But the whole thing is so insignificant and unimportant, it is really not worth while wasting words about it; for instance, you, sir, would not give two broken groschen for it; but I, I would give much, if I had much, that this thing had never happened! I owned, sir, a pair of breeches, blue, in checks, a first-class article, the devil take them — a rich landowner who came here on business ordered them from me, but refused afterward to take them, saying that they were too tight, and left them with me.

     “Well, I thought, the cloth is of first-rate quality! I can get five rubles for them in the old clothes market place, and, if not, I can cut a fine pair of pantaloons out of them for some St. Petersburg gent, and have a piece left over for a vest for myself. Everything counts with a poor man! And Emelian was at that time in sore straits. I saw that he had given up drinking, first one day, then a second, and a third, and looked so downhearted and sad.

     “Well, I thought, it is either that the poor fellow lacks the necessary coin or maybe he has entered on the right path, and has at last listened to good sense.

     “Well, to make a long story short, an important holiday came just at that time, and I went to vespers. When I came back I saw Emelian sitting on the window-seat as drunk as a lord. Eh! I thought, so that is what you are about! And I go to my trunk to get out something I needed. I look! The breeches are not there. I rummage about in this place and that place: gone! Well, after I had searched all over and saw that they were missing for fair, I felt as if something had gone through me! I went after the old woman — as to Emelian, though there was evidence against him in his being drunk, I somehow never thought of him!

     “‘No,’ says my old woman; ‘the good Lord keep you, gentleman, what do I need breeches for! can I wear them? I myself missed a skirt the other day. I know nothing at all about it.’

     “‘Well,’ I asked, ‘has anyone called here?’

     “‘No one called,’ she said. ‘I was in all the time; your friend here went out for a short while and then came back; here he sits! Why don’t you ask him?’

     “‘Did you happen, for some reason or other, Emelian, to take the breeches out of the trunk? The ones, you remember, which were made for the landowner?’

     “‘No,’ he says, ‘I have not taken them, Astafi Ivanich.’

     “‘What could have happened to them?’ Again I began to search, but nothing came of it! And Emelian sat and swayed to and fro on the window-seat.

     “I was on my knees before the open trunk, just in front of him. Suddenly I threw a sidelong glance at him. Ech, I thought, and felt very hot round the heart, and my face grew very red. Suddenly my eyes encountered Emelian’s.

     “‘No,’ he says, ‘Astafi Ivanich. You perhaps think that I — you know what I mean — but I have not taken them.’

     “‘But where have they gone, Emelian?’

     “‘No,’ he says, ‘Astafi Ivanich, I have not seen them at all.’

     “‘Well, then, you think they simply went and got lost by themselves, Emelian?’

     “‘Maybe they did, Astafi Ivanich.’

     “After this I would not waste another word on him. I rose from my knees, locked the trunk, and after I had lighted the lamp I sat down to work. I was remaking a vest for a government clerk, who lived on the floor below. But I was terribly rattled, just the same. It would have been much easier to bear, I thought, if all my wardrobe had burned to ashes. Emelian, it seems, felt that I was deeply angered. It is always so, sir, when a man is guilty; he always feels beforehand when trouble approaches, as a bird feels the coming storm.

     “‘And do you know, Astafi Ivanich,’ he suddenly began, ‘the leech married the coachman’s widow today.’

     “I just looked at him; but, it seems, looked at him so angrily that he understood: I saw him rise from his seat, approach the bed, and begin to rummage in it, continually repeating: ‘Where could they have gone? Vanished, as if the devil had taken them!’

     “I waited to see what was coming; I saw that my Emelian had crawled under the bed. I could contain myself no longer.

     “‘Look here,’ I said. ‘What makes you crawl under the bed?’

     “‘I am looking for the breeches, Astafi Ivanich,’ said Emelian from under the bed. ‘Maybe they got here somehow or other.’

     “‘But what makes you, sir (in my anger I addressed him as if he was — somebody), what makes you trouble yourself on account of such a plain man as I am; dirtying your knees for nothing!’

     “‘But, Astafi Ivanich — I did not mean anything — I only thought maybe if we look for them here we may find them yet.’

     “‘Mm! Just listen to me a moment, Emelian!’

     “‘What, Astafi Ivanich?’

     “‘Have you not simply stolen them from me like a rascally thief, serving me so for my bread and salt?’ I said to him, beside myself with wrath at the sight of him crawling under the bed for something he knew was not there.

     “‘No, Astafi Ivanich.’ For a long time he remained lying flat under the bed. Suddenly he crawled out and stood before me — I seem to see him even now — as terrible a sight as sin itself.

     “‘No,’ he says to me in a trembling voice, shivering through all his body and pointing to his breast with his finger, so that all at once I became scared and could not move from my seat on the window. ‘I have not taken your breeches, Astafi Ivanich.’

     “‘Well,’ I answered, ‘Emelian, forgive me if in my foolishness I have accused you wrongfully. As to the breeches, let them go hang; we will get along without them. We have our hands, thank God, we will not have to steal, and now, too, we will not have to sponge on another poor man; we will earn our living.’

     “Emelian listened to me and remained standing before me for some time, then he sat down and sat motionless the whole evening; when I lay down to sleep, he was still sitting in the same place.

     “In the morning, when I awoke, I found him sleeping on the bare floor, wrapped up in his cloak; he felt his humiliation so strongly that he had no heart to go and lie down on the bed.

     “Well, sir, from that day on I conceived a terrible dislike for the man; that is, rather, I hated him the first few days, feeling as if, for instance, my own son had robbed me and given me deadly offense. Ech, I thought, Emelian, Emelian! And Emelian, my dear sir, had gone on a two weeks’ spree. Drunk to bestiality from morning till night. And during the whole two weeks he had not uttered a word. I suppose he was consumed the whole time by a deep-seated grief, or else he was trying in this way to make an end to himself. At last he gave up drinking. I suppose he had no longer the wherewithal to buy vodka — had drunk up every copeck — and he once more took up his old place on the window-seat. I remember that he sat there for three whole days without a word; suddenly I see him weep; sits there and cries, but what crying! The tears come from his eyes in showers, drip, drip, as if he did not know that he was shedding them. It is very painful, sir, to see a grown man weep, all the more when the man is of advanced years, like Emelian, and cries from grief and a sorrowful heart.

     “‘What ails you, Emelian?’ I say to him.

     “He starts and shivers. This was the first time I had spoken to him since that eventful day.

     “‘It is nothing — Astafi Ivanich.’

     “‘God keep you, Emelian; never you mind it all. Let bygones be bygones. Don’t take it to heart so, man!’ I felt very sorry for him.

     “‘It is only that — that I would like to do something — some kind of work, Astafi Ivanich.’

     “‘But what kind of work, Emelian?’

     “‘Oh, any kind. Maybe I will go into some kind of service, as before. I have already been at my former employer’s, asking. It will not do for me, Astafi Ivanich, to use you any longer. I, Astafi Ivanich, will perhaps obtain some employment, and then I will pay you for everything, food and all.’

     “‘Don’t, Emelian, don’t. Well, let us say you committed a sin; well, it is all over! The devil take it all! Let us live as before — as if nothing had happened!’

     “‘You, Astafi Ivanich, you are probably hinting about that . But I have not taken your breeches.’

     “‘Well, just as you please, Emelian!’

     “‘No, Astafi Ivanich, evidently I cannot live with you longer. You will excuse me, Astafi Ivanich.’

     “‘But God be with you, Emelian,’ I said to him; ‘who is it that is offending you or driving you out of the house? Is it I who am doing it?’

     “‘No, but it is unseemly for me to misuse your hospitality any longer, Astafi Ivanich; ’twill be better to go.’

     “I saw that he had in truth risen from his place and donned his ragged cloak — he felt offended, the man did, and had gotten it into his head to leave, and — basta .

     “‘But where are you going, Emelian? Listen to sense: what are you? Where will you go?’

     “‘No, it is best so, Astafi Ivanich, do not try to keep me back,’ and he once more broke into tears; ‘let me be, Astafi Ivanich, you are no longer what you used to be.’

     “‘Why am I not? I am just the same. But you will perish when left alone — like a foolish little child, Emelian.’

     “‘No, Astafi Ivanich. Lately, before you leave the house, you have taken to locking your trunk, and I, Astafi Ivanich, see it and weep — No, it is better you should let me go, Astafi Ivanich, and forgive me if I have offended you in any way during the time we have lived together.’

     “Well, sir! And so he did go away. I waited a day and thought: Oh, he will be back toward evening. But a day passes, then another, and he does not return. On the third — he does not return. I grew frightened, and a terrible sadness gripped at my heart. I stopped eating and drinking, and lay whole nights without closing my eyes. The man had wholly disarmed me! On the fourth day I went to look for him; I looked in all the taverns and pot-houses in the vicinity, and asked if anyone had seen him. No, Emelian had wholly disappeared! Maybe he has done away with his miserable existence, I thought. Maybe, when in his cups, he has perished like a dog, somewhere under a fence. I came home half dead with fatigue and despair, and decided to go out the next day again to look for him, cursing myself bitterly for letting the foolish, helpless man go away from me. But at dawn of the fifth day (it was a holiday) I heard the door creak. And whom should I see but Emelian! But in what a state! His face was bluish and his hair was full of mud, as if he had slept in the street; and he had grown thin, the poor fellow had, as thin as a rail. He took off his poor cloak, sat down on my trunk, and began to look at me. Well, sir, I was overjoyed, but at the same time felt a greater sadness than ever pulling at my heart-strings. This is how it was, sir: I felt that if a thing like that had happened to me, that is — I would sooner have perished like a dog, but would not have returned. And Emelian did. Well, naturally, it is hard to see a man in such a state. I began to coddle and comfort him in every way.

     “‘Well,’ I said, ‘Emelian, I am very glad you have returned; if you had not come so soon, you would not have found me in, as I intended to go hunting for you. Have you had anything to eat?’

     “‘I have eaten, Astafi Ivanich.’

     “‘I doubt it. Well, here is some cabbage soup — left over from yesterday; a nice soup with some meat in it — not the meagre kind. And here you have some bread and a little onion. Go ahead and eat; it will do you good.’

     “I served it to him; and immediately realized that he must have been starving for the last three days — such an appetite as he showed! So it was hunger that had driven him back to me. Looking at the poor fellow, I was deeply touched, and decided to run into the nearby dram-shop. I will get him some vodka, I thought, to liven him up a bit and make peace with him. It is enough. I have nothing against the poor devil any longer. And so I brought the vodka and said to him: ‘Here, Emelian, let us drink to each other’s health in honor of the holiday. Come, take a drink. It will do you good.’

     “He stretched out his hand, greedily stretched it out, you know, and stopped; then, after a while, he lifted the glass, carried it to his mouth, spilling the liquor on his sleeve; at last he did carry it to his mouth, but immediately put it back on the table.

     “‘Well, why don’t you drink, Emelian?’

     “‘But no, I’ll not, Astafi Ivanich.’

     “‘You’ll not drink it!’

     “‘But I, Astafi Ivanich, I think — I’ll not drink any more, Astafi Ivanich.’

     “‘Is it for good you have decided to give it up, Emelian, or only for to-day?’

     “He did not reply, and after a while I saw him lean his head on his hand, and I asked him: ‘Are you not feeling well, Emelian?’

     “‘Yes, pretty well, Astafi Ivanich.’

     “I made him go to bed, and saw that he was truly in a bad way. His head was burning hot and he was shivering with ague. I sat by him the whole day; toward evening he grew worse. I prepared a meal for him of kvass, butter, and some onion, and threw in it a few bits of bread, and said to him: “Go ahead and take some food; maybe you will feel better!’

     “But he only shook his head: ‘No, Astafi Ivanich, I shall not have any dinner to-day.’

     “I had some tea prepared for him, giving a lot of trouble to the poor old woman with whom I rented a part of the room — but he would not take even a little tea.

     “Well, I thought to myself, it is a bad case. On the third morning I went to see the doctor, an acquaintance of mine, Dr. Kostopravov, who had treated me when I still lived in my last place. The doctor came, examined the poor fellow, and only said: ‘There was no need of sending for me; he is already too far gone; but you can give him some powders which I will prescribe.’

     “Well, I didn’t give him the powders at all, as I understood that the doctor was only doing it for form’s sake; and in the meanwhile came the fifth day.

     “He lay dying before me, sir. I sat on the window-seat with some work I had on hand lying on my lap. The old woman was raking the stove. We were all silent, and my heart was breaking over this poor, shiftless creature, as if he were my own son whom I was losing. I knew that Emelian was gazing at me all the time: I noticed from the earliest morning that he longed to tell me something, but seemingly dared not. At last I looked at him, and saw that he did not take his eyes from me, but that whenever his eyes met mine, he immediately lowered his own.

     “‘Astafi Ivanich!’

     “‘What, Emelian?’

     “‘What if my cloak should be carried over to the old clothes market, would they give much for it, Astafi Ivanich?’

     “‘Well,’ I said, ‘I do not know for certain, but three rubles they would probably give for it, Emelian.’ I said it only to comfort the simple-minded creature; in reality they would have laughed in my face for even thinking to sell such a miserable, ragged thing.

     “‘And I thought that they might give a little more, Astafi Ivanich. It is made of cloth, so how is it that they would not wish to pay more than three rubles for it?’

     “‘Well, Emelian, if you wish to sell it, then of course you may ask more for it at first.’

     “Emelian was silent for a moment, then he once more called to me.

     “‘Astafi Ivanich!’

     “‘What is it, Emelian?’

     “‘You will sell the cloak after I am gone; no need of burying me in it; I can well get along without it; it is worth something, and may come handy to you.’

     “Here I felt such a painful gripping at my heart as I cannot even express, sir. I saw that the sadness of approaching death had already come upon the man. Again we were silent for some time. About an hour passed in this way. I looked at him again and saw that he was still gazing at me, and when his eyes met mine he immediately lowered his.

     “‘Would you like a drink of cold water?’ I asked him.

     “‘Give me some, and may God repay you, Astafi Ivanich.’

     “‘Would you like anything else, Emelian?’

     “‘No, Astafi Ivanich, I do not want anything, but I—-‘

     “‘What?’

     “‘You know that—-‘

     “‘What is it you want, Emelian?’

     “‘The breeches — You know — It was I who took them — Astafi Ivanich.’

     “‘Well,’ I said, ‘the great God will forgive you, Emelian, poor, unfortunate fellow that you are! Depart in peace.’

     “And I had to turn away my head for a moment because grief for the poor devil took my breath away and the tears came in torrents from my eyes.

     “‘Astafi Ivanich!—-‘

     “I looked at him, saw that he wished to tell me something more, tried to raise himself, and was moving his lips — He reddened and looked at me — Suddenly I saw that he began to grow paler and paler; in a moment he fell with his head thrown back, breathed once, and gave his soul into God’s keeping.”

• Fyodor Dostoyevsky

“The Grand Inquisitor” is a parable told by Ivan to his brother Alyosha in Fyodor Dostoyevsky’s The Brothers Karamzov.

“EVEN this must have a preface – that is, a literary preface,” laughed Ivan, “and I am a poor hand at making one. You see, my action takes place in the sixteenth century, and at that time, as you probably learnt at school, it was customary in poetry to bring down heavenly powers on earth. Not to speak of Dante, in France, clerks, as well as the monks in the monasteries, used to give regular performances in which the Madonna, the saints, the angels, Christ, and God Himself were brought on the stage. In those days it was done in all simplicity. In Victor Hugo’s Notre Dame de Paris an edifying and gratuitous spectacle was provided for the people in the Hotel de Ville of Paris in the reign of Louis XI in honour of the birth of the dauphin. It was called Le bon jugement de la tres sainte et gracieuse Vierge Marie, and she appears herself on the stage and pronounces her bon jugement. Similar plays, chiefly from the Old Testament, were occasionally performed in Moscow too, up to the times of Peter the Great. But besides plays there were all sorts of legends and ballads scattered about the world, in which the saints and angels and all the powers of Heaven took part when required. In our monasteries the monks busied themselves in translating, copying, and even composing such poems – and even under the Tatars. There is, for instance, one such poem (of course, from the Greek), The Wanderings of Our Lady through Hell, with descriptions as bold as Dante’s. Our Lady visits hell, and the Archangel Michael leads her through the torments. She sees the sinners and their punishment. There she sees among others one noteworthy set of sinners in a burning lake; some of them sink to the bottom of the lake so that they can’t swim out, and ‘these God forgets’ – an expression of extraordinary depth and force. And so Our Lady, shocked and weeping, falls before the throne of God and begs for mercy for all in hell – for all she has seen there, indiscriminately. Her conversation with God is immensely interesting. She beseeches Him, she will not desist, and when God points to the hands and feet of her Son, nailed to the Cross, and asks, ‘How can I forgive His tormentors?’ she bids all the saints, all the martyrs, all the angels and archangels to fall down with her and pray for mercy on all without distinction. It ends by her winning from God a respite of suffering every year from Good Friday till Trinity Day, and the sinners at once raise a cry of thankfulness from hell, chanting, ‘Thou art just, O Lord, in this judgment.’ Well, my poem would have been of that kind if it had appeared at that time. He comes on the scene in my poem, but He says nothing, only appears and passes on. Fifteen centuries have passed since He promised to come in His glory, fifteen centuries since His prophet wrote, ‘Behold, I come quickly’; ‘Of that day and that hour knoweth no man, neither the Son, but the Father,’ as He Himself predicted on earth. But humanity awaits him with the same faith and with the same love. Oh, with greater faith, for it is fifteen centuries since man has ceased to see signs from heaven.

No signs from heaven come to-day
To add to what the heart doth say.

There was nothing left but faith in what the heart doth say. It is true there were many miracles in those days. There were saints who performed miraculous cures; some holy people, according to their biographies, were visited by the Queen of Heaven herself. But the devil did not slumber, and doubts were already arising among men of the truth of these miracles. And just then there appeared in the north of Germany a terrible new heresy. ‘A huge star like to a torch’ (that is, to a church) ‘fell on the sources of the waters and they became bitter.’ These heretics began blasphemously denying miracles. But those who remained faithful were all the more ardent in their faith. The tears of humanity rose up to Him as before, awaited His coming, loved Him, hoped for Him, yearned to suffer and die for Him as before. And so many ages mankind had prayed with faith and fervour, ‘O Lord our God, hasten Thy coming’; so many ages called upon Him, that in His infinite mercy He deigned to come down to His servants. Before that day He had come down, He had visited some holy men, martyrs, and hermits, as is written in their lives. Among us, Tyutchev, with absolute faith in the truth of his words, bore witness that

Bearing the Cross, in slavish dress,
Weary and worn, the Heavenly King
Our mother, Russia, came to bless,
And through our land went wandering.

And that certainly was so, I assure you.

“And behold, He deigned to appear for a moment to the people, to the tortured, suffering people, sunk in iniquity, but loving Him like children. My story is laid in Spain, in Seville, in the most terrible time of the Inquisition, when fires were lighted every day to the glory of God, and ‘in the splendid auto da fe the wicked heretics were burnt.’ Oh, of course, this was not the coming in which He will appear, according to His promise, at the end of time in all His heavenly glory, and which will be sudden ‘as lightning flashing from east to west.’ No, He visited His children only for a moment, and there where the flames were crackling round the heretics. In His infinite mercy He came once more among men in that human shape in which He walked among men for thirty-three years fifteen centuries ago. He came down to the ‘hot pavements’ of the southern town in which on the day before almost a hundred heretics had, ad majorem gloriam Dei, been burnt by the cardinal, the Grand Inquisitor, in a magnificent auto da fe, in the presence of the king, the court, the knights, the cardinals, the most charming ladies of the court, and the whole population of Seville.

“He came softly, unobserved, and yet, strange to say, everyone recognised Him. That might be one of the best passages in the poem. I mean, why they recognised Him. The people are irresistibly drawn to Him, they surround Him, they flock about Him, follow Him. He moves silently in their midst with a gentle smile of infinite compassion. The sun of love burns in His heart, and power shine from His eyes, and their radiance, shed on the people, stirs their hearts with responsive love. He holds out His hands to them, blesses them, and a healing virtue comes from contact with Him, even with His garments. An old man in the crowd, blind from childhood, cries out, ‘O Lord, heal me and I shall see Thee!’ and, as it were, scales fall from his eyes and the blind man sees Him. The crowd weeps and kisses the earth under His feet. Children throw flowers before Him, sing, and cry hosannah. ‘It is He – it is He!’ repeat. ‘It must be He, it can be no one but Him!’ He stops at the steps of the Seville cathedral at the moment when the weeping mourners are bringing in a little open white coffin. In it lies a child of seven, the only daughter of a prominent citizen. The dead child lies hidden in flowers. ‘He will raise your child,’ the crowd shouts to the weeping mother. The priest, coming to meet the coffin, looks perplexed, and frowns, but the mother of the dead child throws herself at His feet with a wail. ‘If it is Thou, raise my child!’ she cries, holding out her hands to Him. The procession halts, the coffin is laid on the steps at His feet. He looks with compassion, and His lips once more softly pronounce, ‘Maiden, arise!’ and the maiden arises. The little girl sits up in the coffin and looks round, smiling with wide-open wondering eyes, holding a bunch of white roses they had put in her hand.

“There are cries, sobs, confusion among the people, and at that moment the cardinal himself, the Grand Inquisitor, passes by the cathedral. He is an old man, almost ninety, tall and erect, with a withered face and sunken eyes, in which there is still a gleam of light. He is not dressed in his gorgeous cardinal’s robes, as he was the day before, when he was burning the enemies of the Roman Church- at this moment he is wearing his coarse, old, monk’s cassock. At a distance behind him come his gloomy assistants and slaves and the ‘holy guard.’ He stops at the sight of the crowd and watches it from a distance. He sees everything; he sees them set the coffin down at His feet, sees the child rise up, and his face darkens. He knits his thick grey brows and his eyes gleam with a sinister fire. He holds out his finger and bids the guards take Him. And such is his power, so completely are the people cowed into submission and trembling obedience to him, that the crowd immediately makes way for the guards, and in the midst of deathlike silence they lay hands on Him and lead him away. The crowd instantly bows down to the earth, like one man, before the old Inquisitor. He blesses the people in silence and passes on’ The guards lead their prisoner to the close, gloomy vaulted prison – in the ancient palace of the Holy, inquisition and shut him in it. The day passes and is followed by the dark, burning, ‘breathless’ night of Seville. The air is ‘fragrant with laurel and lemon.’ In the pitch darkness the iron door of the prison is suddenly opened and the Grand Inquisitor himself comes in with a light in his hand. He is alone; the door is closed at once behind him. He stands in the doorway and for a minute or two gazes into His face. At last he goes up slowly, sets the light on the table and speaks.

“‘Is it Thou? Thou?’ but receiving no answer, he adds at once. ‘Don’t answer, be silent. What canst Thou say, indeed? I know too well what Thou wouldst say. And Thou hast no right to add anything to what Thou hadst said of old. Why, then, art Thou come to hinder us? For Thou hast come to hinder us, and Thou knowest that. But dost thou know what will be to-morrow? I know not who Thou art and care not to know whether it is Thou or only a semblance of Him, but to-morrow I shall condemn Thee and burn Thee at the stake as the worst of heretics. And the very people who have to-day kissed Thy feet, to-morrow at the faintest sign from me will rush to heap up the embers of Thy fire. Knowest Thou that? Yes, maybe Thou knowest it,’ he added with thoughtful penetration, never for a moment taking his eyes off the Prisoner.”

“I don’t quite understand, Ivan. What does it mean?” Alyosha, who had been listening in silence, said with a smile. “Is it simply a wild fantasy, or a mistake on the part of the old man – some impossible quid pro quo?”

“Take it as the last,” said Ivan, laughing, “if you are so corrupted by modern realism and can’t stand anything fantastic. If you like it to be a case of mistaken identity, let it be so. It is true,” he went on, laughing, “the old man was ninety, and he might well be crazy over his set idea. He might have been struck by the appearance of the Prisoner. It might, in fact, be simply his ravings, the delusion of an old man of ninety, over-excited by the auto da fe of a hundred heretics the day before. But does it matter to us after all whether it was a mistake of identity or a wild fantasy? All that matters is that the old man should speak out, that he should speak openly of what he has thought in silence for ninety years.”

“And the Prisoner too is silent? Does He look at him and not say a word?”

“That’s inevitable in any case,” Ivan laughed again. “The old man has told Him He hasn’t the right to add anything to what He has said of old. One may say it is the most fundamental feature of Roman Catholicism, in my opinion at least. ‘All has been given by Thee to the Pope,’ they say, ‘and all, therefore, is still in the Pope’s hands, and there is no need for Thee to come now at all. Thou must not meddle for the time, at least.’ That’s how they speak and write too- the Jesuits, at any rate. I have read it myself in the works of their theologians. ‘Hast Thou the right to reveal to us one of the mysteries of that world from which Thou hast come?’ my old man asks Him, and answers the question for Him. ‘No, Thou hast not; that Thou mayest not add to what has been said of old, and mayest not take from men the freedom which Thou didst exalt when Thou wast on earth. Whatsoever Thou revealest anew will encroach on men’s freedom of faith; for it will be manifest as a miracle, and the freedom of their faith was dearer to Thee than anything in those days fifteen hundred years ago. Didst Thou not often say then, “I will make you free”? But now Thou hast seen these “free” men,’ the old man adds suddenly, with a pensive smile. ‘Yes, we’ve paid dearly for it,’ he goes on, looking sternly at Him, ‘but at last we have completed that work in Thy name. For fifteen centuries we have been wrestling with Thy freedom, but now it is ended and over for good. Dost Thou not believe that it’s over for good? Thou lookest meekly at me and deignest not even to be wroth with me. But let me tell Thee that now, to-day, people are more persuaded than ever that they have perfect freedom, yet they have brought their freedom to us and laid it humbly at our feet. But that has been our doing. Was this what Thou didst? Was this Thy freedom?’”

“I don’t understand again.” Alyosha broke in. “Is he ironical, is he jesting?”

“Not a bit of it! He claims it as a merit for himself and his Church that at last they have vanquished freedom and have done so to make men happy. ‘For now’ (he is speaking of the Inquisition, of course) ‘for the first time it has become possible to think of the happiness of men. Man was created a rebel; and how can rebels be happy? Thou wast warned,’ he says to Him. ‘Thou hast had no lack of admonitions and warnings, but Thou didst not listen to those warnings; Thou didst reject the only way by which men might be made happy. But, fortunately, departing Thou didst hand on the work to us. Thou hast promised, Thou hast established by Thy word, Thou hast given to us the right to bind and to unbind, and now, of course, Thou canst not think of taking it away. Why, then, hast Thou come to hinder us?’”

“And what’s the meaning of ‘no lack of admonitions and warnings’?” asked Alyosha.

“Why, that’s the chief part of what the old man must say.

“‘The wise and dread spirit, the spirit of self-destruction and non-existence,’ the old man goes on, great spirit talked with Thee in the wilderness, and we are told in the books that he “tempted” Thee. Is that so? And could anything truer be said than what he revealed to Thee in three questions and what Thou didst reject, and what in the books is called “the temptation”? And yet if there has ever been on earth a real stupendous miracle, it took place on that day, on the day of the three temptations. The statement of those three questions was itself the miracle. If it were possible to imagine simply for the sake of argument that those three questions of the dread spirit had perished utterly from the books, and that we had to restore them and to invent them anew, and to do so had gathered together all the wise men of the earth – rulers, chief priests, learned men, philosophers, poets – and had set them the task to invent three questions, such as would not only fit the occasion, but express in three words, three human phrases, the whole future history of the world and of humanity – dost Thou believe that all the wisdom of the earth united could have invented anything in depth and force equal to the three questions which were actually put to Thee then by the wise and mighty spirit in the wilderness? From those questions alone, from the miracle of their statement, we can see that we have here to do not with the fleeting human intelligence, but with the absolute and eternal. For in those three questions the whole subsequent history of mankind is, as it were, brought together into one whole, and foretold, and in them are united all the unsolved historical contradictions of human nature. At the time it could not be so clear, since the future was unknown; but now that fifteen hundred years have passed, we see that everything in those three questions was so justly divined and foretold, and has been so truly fulfilled, that nothing can be added to them or taken from them.

“Judge Thyself who was right – Thou or he who questioned Thee then? Remember the first question; its meaning, in other words, was this: “Thou wouldst go into the world, and art going with empty hands, with some promise of freedom which men in their simplicity and their natural unruliness cannot even understand, which they fear and dread – for nothing has ever been more insupportable for a man and a human society than freedom. But seest Thou these stones in this parched and barren wilderness? Turn them into bread, and mankind will run after Thee like a flock of sheep, grateful and obedient, though for ever trembling, lest Thou withdraw Thy hand and deny them Thy bread.” But Thou wouldst not deprive man of freedom and didst reject the offer, thinking, what is that freedom worth if obedience is bought with bread? Thou didst reply that man lives not by bread alone. But dost Thou know that for the sake of that earthly bread the spirit of the earth will rise up against Thee and will strive with Thee and overcome Thee, and all will follow him, crying, “Who can compare with this beast? He has given us fire from heaven!” Dost Thou know that the ages will pass, and humanity will proclaim by the lips of their sages that there is no crime, and therefore no sin; there is only hunger? “Feed men, and then ask of them virtue!” that’s what they’ll write on the banner, which they will raise against Thee, and with which they will destroy Thy temple. Where Thy temple stood will rise a new building; the terrible tower of Babel will be built again, and though, like the one of old, it will not be finished, yet Thou mightest have prevented that new tower and have cut short the sufferings of men for a thousand years; for they will come back to us after a thousand years of agony with their tower. They will seek us again, hidden underground in the catacombs, for we shall be again persecuted and tortured. They will find us and cry to us, “Feed us, for those who have promised us fire from heaven haven’t given it!” And then we shall finish building their tower, for he finishes the building who feeds them. And we alone shall feed them in Thy name, declaring falsely that it is in Thy name. Oh, never, never can they feed themselves without us! No science will give them bread so long as they remain free. In the end they will lay their freedom at our feet, and say to us, “Make us your slaves, but feed us.” They will understand themselves, at last, that freedom and bread enough for all are inconceivable together, for never, never will they be able to share between them! They will be convinced, too, that they can never be free, for they are weak, vicious, worthless, and rebellious. Thou didst promise them the bread of Heaven, but, I repeat again, can it compare with earthly bread in the eyes of the weak, ever sinful and ignoble race of man? And if for the sake of the bread of Heaven thousands shall follow Thee, what is to become of the millions and tens of thousands of millions of creatures who will not have the strength to forego the earthly bread for the sake of the heavenly? Or dost Thou care only for the tens of thousands of the great and strong, while the millions, numerous as the sands of the sea, who are weak but love Thee, must exist only for the sake of the great and strong? No, we care for the weak too. They are sinful and rebellious, but in the end they too will become obedient. They will marvel at us and look on us as gods, because we are ready to endure the freedom which they have found so dreadful and to rule over them- so awful it will seem to them to be free. But we shall tell them that we are Thy servants and rule them in Thy name. We shall deceive them again, for we will not let Thee come to us again. That deception will be our suffering, for we shall be forced to lie.

“‘This is the significance of the first question in the wilderness, and this is what Thou hast rejected for the sake of that freedom which Thou hast exalted above everything. Yet in this question lies hid the great secret of this world. Choosing “bread,” Thou wouldst have satisfied the universal and everlasting craving of humanity – to find someone to worship. So long as man remains free he strives for nothing so incessantly and so painfully as to find someone to worship. But man seeks to worship what is established beyond dispute, so that all men would agree at once to worship it. For these pitiful creatures are concerned not only to find what one or the other can worship, but to find community of worship is the chief misery of every man individually and of all humanity from the beginning of time. For the sake of common worship they’ve slain each other with the sword. They have set up gods and challenged one another, “Put away your gods and come and worship ours, or we will kill you and your gods!” And so it will be to the end of the world, even when gods disappear from the earth; they will fall down before idols just the same. Thou didst know, Thou couldst not but have known, this fundamental secret of human nature, but Thou didst reject the one infallible banner which was offered Thee to make all men bow down to Thee alone – the banner of earthly bread; and Thou hast rejected it for the sake of freedom and the bread of Heaven. Behold what Thou didst further. And all again in the name of freedom! I tell Thee that man is tormented by no greater anxiety than to find someone quickly to whom he can hand over that gift of freedom with which the ill-fated creature is born. But only one who can appease their conscience can take over their freedom. In bread there was offered Thee an invincible banner; give bread, and man will worship thee, for nothing is more certain than bread. But if someone else gains possession of his conscience – Oh! then he will cast away Thy bread and follow after him who has ensnared his conscience. In that Thou wast right. For the secret of man’s being is not only to live but to have something to live for. Without a stable conception of the object of life, man would not consent to go on living, and would rather destroy himself than remain on earth, though he had bread in abundance. That is true. But what happened? Instead of taking men’s freedom from them, Thou didst make it greater than ever! Didst Thou forget that man prefers peace, and even death, to freedom of choice in the knowledge of good and evil? Nothing is more seductive for man than his freedom of conscience, but nothing is a greater cause of suffering. And behold, instead of giving a firm foundation for setting the conscience of man at rest for ever, Thou didst choose all that is exceptional, vague and enigmatic; Thou didst choose what was utterly beyond the strength of men, acting as though Thou didst not love them at all- Thou who didst come to give Thy life for them! Instead of taking possession of men’s freedom, Thou didst increase it, and burdened the spiritual kingdom of mankind with its sufferings for ever. Thou didst desire man’s free love, that he should follow Thee freely, enticed and taken captive by Thee. In place of the rigid ancient law, man must hereafter with free heart decide for himself what is good and what is evil, having only Thy image before him as his guide. But didst Thou not know that he would at last reject even Thy image and Thy truth, if he is weighed down with the fearful burden of free choice? They will cry aloud at last that the truth is not in Thee, for they could not have been left in greater confusion and suffering than Thou hast caused, laying upon them so many cares and unanswerable problems.

“‘So that, in truth, Thou didst Thyself lay the foundation for the destruction of Thy kingdom, and no one is more to blame for it. Yet what was offered Thee? There are three powers, three powers alone, able to conquer and to hold captive for ever the conscience of these impotent rebels for their happiness those forces are miracle, mystery and authority. Thou hast rejected all three and hast set the example for doing so. When the wise and dread spirit set Thee on the pinnacle of the temple and said to Thee, “If Thou wouldst know whether Thou art the Son of God then cast Thyself down, for it is written: the angels shall hold him up lest he fall and bruise himself, and Thou shalt know then whether Thou art the Son of God and shalt prove then how great is Thy faith in Thy Father.” But Thou didst refuse and wouldst not cast Thyself down. Oh, of course, Thou didst proudly and well, like God; but the weak, unruly race of men, are they gods? Oh, Thou didst know then that in taking one step, in making one movement to cast Thyself down, Thou wouldst be tempting God and have lost all Thy faith in Him, and wouldst have been dashed to pieces against that earth which Thou didst come to save. And the wise spirit that tempted Thee would have rejoiced. But I ask again, are there many like Thee? And couldst Thou believe for one moment that men, too, could face such a temptation? Is the nature of men such, that they can reject miracle, and at the great moments of their life, the moments of their deepest, most agonising spiritual difficulties, cling only to the free verdict of the heart? Oh, Thou didst know that Thy deed would be recorded in books, would be handed down to remote times and the utmost ends of the earth, and Thou didst hope that man, following Thee, would cling to God and not ask for a miracle. But Thou didst not know that when man rejects miracle he rejects God too; for man seeks not so much God as the miraculous. And as man cannot bear to be without the miraculous, he will create new miracles of his own for himself, and will worship deeds of sorcery and witchcraft, though he might be a hundred times over a rebel, heretic and infidel. Thou didst not come down from the Cross when they shouted to Thee, mocking and reviling Thee, “Come down from the cross and we will believe that Thou art He.” Thou didst not come down, for again Thou wouldst not enslave man by a miracle, and didst crave faith given freely, not based on miracle. Thou didst crave for free love and not the base raptures of the slave before the might that has overawed him for ever. But Thou didst think too highly of men therein, for they are slaves, of course, though rebellious by nature. Look round and judge; fifteen centuries have passed, look upon them. Whom hast Thou raised up to Thyself? I swear, man is weaker and baser by nature than Thou hast believed him! Can he, can he do what Thou didst? By showing him so much respect, Thou didst, as it were, cease to feel for him, for Thou didst ask far too much from him – Thou who hast loved him more than Thyself! Respecting him less, Thou wouldst have asked less of him. That would have been more like love, for his burden would have been lighter. He is weak and vile. What though he is everywhere now rebelling against our power, and proud of his rebellion? It is the pride of a child and a schoolboy. They are little children rioting and barring out the teacher at school. But their childish delight will end; it will cost them dear. Mankind as a whole has always striven to organise a universal state. There have been many great nations with great histories, but the more highly they were developed the more unhappy they were, for they felt more acutely than other people the craving for world-wide union. The great conquerors, Timours and Ghenghis-Khans, whirled like hurricanes over the face of the earth striving to subdue its people, and they too were but the unconscious expression of the same craving for universal unity. Hadst Thou taken the world and Caesar’s purple, Thou wouldst have founded the universal state and have given universal peace. For who can rule men if not he who holds their conscience and their bread in his hands? We have taken the sword of Caesar, and in taking it, of course, have rejected Thee and followed him. Oh, ages are yet to come of the confusion of free thought, of their science and cannibalism. For having begun to build their tower of Babel without us, they will end, of course, with cannibalism. But then the beast will crawl to us and lick our feet and spatter them with tears of blood. And we shall sit upon the beast and raise the cup, and on it will be written, “Mystery.” But then, and only then, the reign of peace and happiness will come for men. Thou art proud of Thine elect, but Thou hast only the elect, while we give rest to all. And besides, how many of those elect, those mighty ones who could become elect, have grown weary waiting for Thee, and have transferred and will transfer the powers of their spirit and the warmth of their heart to the other camp, and end by raising their free banner against Thee. Thou didst Thyself lift up that banner. But with us all will be happy and will no more rebel nor destroy one another as under Thy freedom. Oh, we shall persuade them that they will only become free when they renounce their freedom to us and submit to us. And shall we be right or shall we be lying? They will be convinced that we are right, for they will remember the horrors of slavery and confusion to which Thy freedom brought them. Freedom, free thought, and science will lead them into such straits and will bring them face to face with such marvels and insoluble mysteries, that some of them, the fierce and rebellious, will destroy themselves, others, rebellious but weak, will destroy one another, while the rest, weak and unhappy, will crawl fawning to our feet and whine to us: “Yes, you were right, you alone possess His mystery, and we come back to you, save us from ourselves!”

“‘Receiving bread from us, they will see clearly that we take the bread made by their hands from them, to give it to them, without any miracle. They will see that we do not change the stones to bread, but in truth they will be more thankful for taking it from our hands than for the bread itself! For they will remember only too well that in old days, without our help, even the bread they made turned to stones in their hands, while since they have come back to us, the very stones have turned to bread in their hands. Too, too well will they know the value of complete submission! And until men know that, they will be unhappy. Who is most to blame for their not knowing it?-speak! Who scattered the flock and sent it astray on unknown paths? But the flock will come together again and will submit once more, and then it will be once for all. Then we shall give them the quiet humble happiness of weak creatures such as they are by nature. Oh, we shall persuade them at last not to be proud, for Thou didst lift them up and thereby taught them to be proud. We shall show them that they are weak, that they are only pitiful children, but that childlike happiness is the sweetest of all. They will become timid and will look to us and huddle close to us in fear, as chicks to the hen. They will marvel at us and will be awe-stricken before us, and will be proud at our being so powerful and clever that we have been able to subdue such a turbulent flock of thousands of millions. They will tremble impotently before our wrath, their minds will grow fearful, they will be quick to shed tears like women and children, but they will be just as ready at a sign from us to pass to laughter and rejoicing, to happy mirth and childish song. Yes, we shall set them to work, but in their leisure hours we shall make their life like a child’s game, with children’s songs and innocent dance. Oh, we shall allow them even sin, they are weak and helpless, and they will love us like children because we allow them to sin. We shall tell them that every sin will be expiated, if it is done with our permission, that we allow them to sin because we love them, and the punishment for these sins we take upon ourselves. And we shall take it upon ourselves, and they will adore us as their saviours who have taken on themselves their sins before God. And they will have no secrets from us. We shall allow or forbid them to live with their wives and mistresses, to have or not to have children according to whether they have been obedient or disobedient – and they will submit to us gladly and cheerfully. The most painful secrets of their conscience, all, all they will bring to us, and we shall have an answer for all. And they will be glad to believe our answer, for it will save them from the great anxiety and terrible agony they endure at present in making a free decision for themselves. And all will be happy, all the millions of creatures except the hundred thousand who rule over them. For only we, we who guard the mystery, shall be unhappy. There will be thousands of millions of happy babes, and a hundred thousand sufferers who have taken upon themselves the curse of the knowledge of good and evil. Peacefully they will die, peacefully they will expire in Thy name, and beyond the grave they will find nothing but death. But we shall keep the secret, and for their happiness we shall allure them with the reward of heaven and eternity. Though if there were anything in the other world, it certainly would not be for such as they. It is prophesied that Thou wilt come again in victory, Thou wilt come with Thy chosen, the proud and strong, but we will say that they have only saved themselves, but we have saved all. We are told that the harlot who sits upon the beast, and holds in her hands the mystery, shall be put to shame, that the weak will rise up again, and will rend her royal purple and will strip naked her loathsome body. But then I will stand up and point out to Thee the thousand millions of happy children who have known no sin. And we who have taken their sins upon us for their happiness will stand up before Thee and say: “Judge us if Thou canst and darest.” Know that I fear Thee not. Know that I too have been in the wilderness, I too have lived on roots and locusts, I too prized the freedom with which Thou hast blessed men, and I too was striving to stand among Thy elect, among the strong and powerful, thirsting “to make up the number.” But I awakened and would not serve madness. I turned back and joined the ranks of those who have corrected Thy work. I left the proud and went back to the humble, for the happiness of the humble. What I say to Thee will come to pass, and our dominion will be built up. I repeat, to-morrow Thou shalt see that obedient flock who at a sign from me will hasten to heap up the hot cinders about the pile on which I shall burn Thee for coming to hinder us. For if anyone has ever deserved our fires, it is Thou. To-morrow I shall burn Thee. Dixi.’”9

9 I have spoken.

Ivan stopped. He was carried away as he talked, and spoke with excitement; when he had finished, he suddenly smiled.

Alyosha had listened in silence; towards the end he was greatly moved and seemed several times on the point of interrupting, but restrained himself. Now his words came with a rush.

“But… that’s absurd!” he cried, flushing. “Your poem is in praise of Jesus, not in blame of Him – as you meant it to be. And who will believe you about freedom? Is that the way to understand it? That’s not the idea of it in the Orthodox Church…. That’s Rome, and not even the whole of Rome, it’s false-those are the worst of the Catholics the Inquisitors, the Jesuits!… And there could not be such a fantastic creature as your Inquisitor. What are these sins of mankind they take on themselves? Who are these keepers of the mystery who have taken some curse upon themselves for the happiness of mankind? When have they been seen? We know the Jesuits, they are spoken ill of, but surely they are not what you describe? They are not that at all, not at all…. They are simply the Romish army for the earthly sovereignty of the world in the future, with the Pontiff of Rome for Emperor… that’s their ideal, but there’s no sort of mystery or lofty melancholy about it…. It’s simple lust of power, of filthy earthly gain, of domination-something like a universal serfdom with them as masters-that’s all they stand for. They don’t even believe in God perhaps. Your suffering Inquisitor is a mere fantasy.”

“Stay, stay,” laughed Ivan. “how hot you are! A fantasy you say, let it be so! Of course it’s a fantasy. But allow me to say: do you really think that the Roman Catholic movement of the last centuries is actually nothing but the lust of power, of filthy earthly gain? Is that Father Paissy’s teaching?”

“No, no, on the contrary, Father Paissy did once say something rather the same as you… but of course it’s not the same, not a bit the same,” Alyosha hastily corrected himself.

“A precious admission, in spite of your ‘not a bit the same.’ I ask you why your Jesuits and Inquisitors have united simply for vile material gain? Why can there not be among them one martyr oppressed by great sorrow and loving humanity? You see, only suppose that there was one such man among all those who desire nothing but filthy material gain-if there’s only one like my old Inquisitor, who had himself eaten roots in the desert and made frenzied efforts to subdue his flesh to make himself free and perfect. But yet all his life he loved humanity, and suddenly his eyes were opened, and he saw that it is no great moral blessedness to attain perfection and freedom, if at the same time one gains the conviction that millions of God’s creatures have been created as a mockery, that they will never be capable of using their freedom, that these poor rebels can never turn into giants to complete the tower, that it was not for such geese that the great idealist dreamt his dream of harmony. Seeing all that he turned back and joined – the clever people. Surely that could have happened?”

“Joined whom, what clever people?” cried Alyosha, completely carried away. “They have no such great cleverness and no mysteries and secrets…. Perhaps nothing but Atheism, that’s all their secret. Your Inquisitor does not believe in God, that’s his secret!”

“What if it is so! At last you have guessed it. It’s perfectly true, it’s true that that’s the whole secret, but isn’t that suffering, at least for a man like that, who has wasted his whole life in the desert and yet could not shake off his incurable love of humanity? In his old age he reached the clear conviction that nothing but the advice of the great dread spirit could build up any tolerable sort of life for the feeble, unruly, ‘incomplete, empirical creatures created in jest.’ And so, convinced of this, he sees that he must follow the counsel of the wise spirit, the dread spirit of death and destruction, and therefore accept lying and deception, and lead men consciously to death and destruction, and yet deceive them all the way so that they may not notice where they are being led, that the poor blind creatures may at least on the way think themselves happy. And note, the deception is in the name of Him in Whose ideal the old man had so fervently believed all his life long. Is not that tragic? And if only one such stood at the head of the whole army ‘filled with the lust of power only for the sake of filthy gain’ – would not one such be enough to make a tragedy? More than that, one such standing at the head is enough to create the actual leading idea of the Roman Church with all its armies and Jesuits, its highest idea. I tell you frankly that I firmly believe that there has always been such a man among those who stood at the head of the movement. Who knows, there may have been some such even among the Roman Popes. Who knows, perhaps the spirit of that accursed old man who loves mankind so obstinately in his own way, is to be found even now in a whole multitude of such old men, existing not by chance but by agreement, as a secret league formed long ago for the guarding of the mystery, to guard it from the weak and the unhappy, so as to make them happy. No doubt it is so, and so it must be indeed. I fancy that even among the Masons there’s something of the same mystery at the bottom, and that that’s why the Catholics so detest the Masons as their rivals breaking up the unity of the idea, while it is so essential that there should be one flock and one shepherd…. But from the way I defend my idea I might be an author impatient of your criticism. Enough of it.”

“You are perhaps a Mason yourself!” broke suddenly from Alyosha. “You don’t believe in God,” he added, speaking this time very sorrowfully. He fancied besides that his brother was looking at him ironically. “How does your poem end?” he asked, suddenly looking down. “Or was it the end?”

“I meant to end it like this. When the Inquisitor ceased speaking he waited some time for his Prisoner to answer him. His silence weighed down upon him. He saw that the Prisoner had listened intently all the time, looking gently in his face and evidently not wishing to reply. The old man longed for him to say something, however bitter and terrible. But He suddenly approached the old man in silence and softly kissed him on his bloodless aged lips. That was all his answer. The old man shuddered. His lips moved. He went to the door, opened it, and said to Him: ‘Go, and come no more… come not at all, never, never!’ And he let Him out into the dark alleys of the town. The Prisoner went away.”

“And the old man?”

“The kiss glows in his heart, but the old man adheres to his idea.”

“And you with him, you too?” cried Alyosha, mournfully.

Ivan laughed.

“Why, it’s all nonsense, Alyosha. It’s only a senseless poem of a senseless student, who could never write two lines of verse. Why do you take it so seriously? Surely you don’t suppose I am going straight off to the Jesuits, to join the men who are correcting His work? Good Lord, it’s no business of mine. I told you, all I want is to live on to thirty, and then… dash the cup to the ground!”

“But the little sticky leaves, and the precious tombs, and the blue sky, and the woman you love! How will you live, how will you love them?” Alyosha cried sorrowfully. “With such a hell in your heart and your head, how can you? No, that’s just what you are going away for, to join them… if not, you will kill yourself, you can’t endure it!”

“There is a strength to endure everything,” Ivan said with a cold smile.

“The strength of the Karamazovs – the strength of the Karamazov baseness.”

“To sink into debauchery, to stifle your soul with corruption, yes?”

“Possibly even that… only perhaps till I am thirty I shall escape it, and then-”

“How will you escape it? By what will you escape it? That’s impossible with your ideas.”

“In the Karamazov way, again.”

“‘Everything is lawful,’ you mean? Everything is lawful, is that it?”

Ivan scowled, and all at once turned strangely pale.

“Ah, you’ve caught up yesterday’s phrase, which so offended Muisov – and which Dmitri pounced upon so naively and paraphrased!” he smiled queerly. “Yes, if you like, ‘everything is lawful’ since the word has been said, I won’t deny it. And Mitya’s version isn’t bad.”

Alyosha looked at him in silence.

“I thought that going away from here I have you at least,” Ivan said suddenly, with unexpected feeling; “but now I see that there is no place for me even in your heart, my dear hermit. The formula, ‘all is lawful,’ I won’t renounce – will you renounce me for that, yes?”

Alyosha got up, went to him and softly kissed him on the lips.

“That’s plagiarism,” cried Ivan, highly delighted. “You stole that from my poem. Thank you though. Get up, Alyosha, it’s time we were going, both of us.”

They went out, but stopped when they reached the entrance of the restaurant.

“Listen, Alyosha,” Ivan began in a resolute voice, “if I am really able to care for the sticky little leaves I shall only love them, remembering you. It’s enough for me that you are somewhere here, and I shan’t lose my desire for life yet. Is that enough for you? Take it as a declaration of love if you like. And now you go to the right and I to the left. And it’s enough, do you hear, enough. I mean even if I don’t go away to-morrow (I think I certainly shall go) and we meet again, don’t say a word more on these subjects. I beg that particularly. And about Dmitri too, I ask you specially, never speak to me again,” he added, with sudden irritation; “it’s all exhausted, it has all been said over and over again, hasn’t it? And I’ll make you one promise in return for it. When at thirty, I want to ‘dash the cup to the ground,’ wherever I may be I’ll come to have one more talk with you, even though it were from America, you may be sure of that. I’ll come on purpose. It will be very interesting to have a look at you, to see what you’ll be by that time. It’s rather a solemn promise, you see. And we really may be parting for seven years or ten. Come, go now to your Pater Seraphicus, he is dying. If he dies without you, you will be angry with me for having kept you. Good-bye, kiss me once more; that’s right, now go.”

Ivan turned suddenly and went his way without looking back. It was just as Dmitri had left Alyosha the day before, though the parting had been very different. The strange resemblance flashed like an arrow through Alyosha’s mind in the distress and dejection of that moment. He waited a little, looking after his brother. He suddenly noticed that Ivan swayed as he walked and that his right shoulder looked lower than his left. He had never noticed it before. But all at once he turned too, and almost ran to the monastery. It was nearly dark, and he felt almost frightened; something new was growing up in him for which he could not account. The wind had risen again as on the previous evening, and the ancient pines murmured gloomily about him when he entered the hermitage copse. He almost ran. “Pater Seraphicus- he got that name from somewhere – where from?” Alyosha wondered. “Ivan, poor Ivan, and when shall I see you again?… Here is the hermitage. Yes, yes, that he is, Pater Seraphicus, he will save me – from him and for ever!”

Several times afterwards he wondered how he could, on leaving Ivan, so completely forget his brother Dmitri, though he had that morning, only a few hours before, so firmly resolved to find him and not to give up doing so, even should he be unable to return to the monastery that night.