The Brothers Karamazov

"To be shot," murmured Alyosha, lifting his eyes to Ivan with a pale, twisted smile.

"Bravo!" cried Ivan delighted. "If even you say so... You're a pretty monk! So there is a little devil sitting in your heart, Alyosha Karamazov!"

"What I said was absurd, but-"

"That's just the point, that ‘but'!" cried Ivan. "Let me tell you, novice, that the absurd is only too necessary on earth. The world stands on absurdities, and perhaps nothing would have come to pass in it without them. We know what we know!"

"What do you know?"

"I understand nothing," Ivan went on, as though in delirium. "I don't want to understand anything now. I want to stick to the fact. I made up my mind long ago not to understand. If I try to understand anything, I shall be false to the fact, and I have determined to stick to the fact."

"Why are you trying me?" Alyosha cried, with sudden distress. "Will you say what you mean at last?"

"Of course, I will; that's what I've been leading up to. You are dear to me, I don't want to let you go, and I won't give you up to your Zossima."

Ivan for a minute was silent, his face became all at once very sad.

"Listen! I took the case of children only to make my case clearer. Of the other tears of humanity with which the earth is soaked from its crust to its centre, I will say nothing. I have narrowed my subject on purpose. I am a bug, and I recognise in all humility that I cannot understand why the world is arranged as it is. Men are themselves to blame, I suppose; they were given paradise, they wanted freedom, and stole fire from heaven, though they knew they would become unhappy, so there is no need to pity them. With my pitiful, earthly, Euclidian understanding, all I know is that there is suffering and that there are none guilty; that cause follows effect, simply and directly; that everything flows and finds its level--but that's only Euclidian nonsense, I know that, and I can't consent to live by it! What comfort is it to me that there are none guilty and that cause follows effect simply and directly, and that I know it?--I must have justice, or I will destroy myself. And not justice in some remote infinite time and space, but here on earth, and that I could see myself. I have believed in it. I want to see it, and if I am dead by then, let me rise again, for if it all happens without me, it will be too unfair. Surely I haven't suffered simply that I, my crimes and my sufferings, may manure the soil of the future harmony for somebody else. I want to see with my own eyes the hind lie down with the lion and the victim rise up and embrace his murderer. I want to be there when everyone suddenly understands what it has all been for. All the religions of the world are built on this longing, and I am a believer. But then there are the children, and what am I to do about them? That's a question I can't answer. For the hundredth time I repeat, there are numbers of questions, but I've only taken the children, because in their case what I mean is so unanswerably clear. Listen! If all must suffer to pay for the eternal harmony, what have children to do with it, tell me, please? It's beyond all comprehension why they should suffer, and why they should pay for the harmony. Why should they, too, furnish material to enrich the soil for the harmony of the future? I understand solidarity in sin among men. I understand solidarity in retribution, too; but there can be no such solidarity with children. And if it is really true that they must share responsibility for all their fathers’ crimes, such a truth is not of this world and is beyond my comprehension. Some jester will say, perhaps, that the child would have grown up and have sinned, but you see he didn't grow up, he was torn to pieces by the dogs, at eight years old. Oh, Alyosha, I am not blaspheming! I understand, of course, what an upheaval of the universe it will be when everything in heaven and earth blends in one hymn of praise and everything that lives and has lived cries aloud: ‘Thou art just, O Lord, for Thy ways are revealed.’ When the mother embraces the fiend who threw her child to the dogs, and all three cry aloud with tears, 'Thou art just, O Lord!’ then, of course, the crown of knowledge will be reached and all will be made clear. But what pulls me up here is that I can't accept that harmony. And while I am on earth, I make haste to take my own measures. You see, Alyosha, perhaps it really may happen that if I live to that moment, or rise again to see it, I, too, perhaps, may cry aloud with the rest, looking at the mother embracing the child's torturer, ‘Thou art just, O Lord!’ but I don't want to cry aloud then. While there is still time, I hasten to protect myself, and so I renounce the higher harmony altogether. It's not worth the tears of that one tortured child who beat itself on the breast with its little fist and prayed in its stinking outhouse, with its unexpiated tears to ‘dear, kind God'! It's not worth it, because those tears are unatoned for. They must be atoned for, or there can be no harmony. But how? How are you going to atone for them? Is it possible? By their being avenged? But what do I care for avenging them? What do I care for a hell for oppressors? What good can hell do, since those children have already been tortured? And what becomes of harmony, if there is hell? I want to forgive. I want to embrace. I don't want more suffering. And if the sufferings of children go to swell the sum of sufferings which was necessary to pay for truth, then I protest that the truth is not worth such a price. I don't want the mother to embrace the oppressor who threw her son to the dogs! She dare not forgive him! Let her forgive him for herself, if she will, let her forgive the torturer for the immeasurable suffering of her mother's heart. But the sufferings of her tortured child she has no right to forgive; she dare not forgive the torturer, even if the child were to forgive him! And if that is so, if they dare not forgive, what becomes of harmony? Is there in the whole world a being who would have the right to forgive and could forgive? I don't want harmony. From love for humanity I don't want it. I would rather be left with the unavenged suffering. I would rather remain with my unavenged suffering and unsatisfied indignation, even if I were wrong. Besides, too high a price is asked for harmony; it's beyond our means to pay so much to enter on it. And so I hasten to give back my entrance ticket, and if I am an honest man I am bound to give it back as soon as possible. And that I am doing. It's not God that I don't accept, Alyosha, only I most respectfully return him the ticket."

"That's rebellion," murmered Alyosha, looking down.

"Rebellion? I am sorry you call it that," said Ivan earnestly. "One can hardly live in rebellion, and I want to live. Tell me yourself, I challenge your answer. Imagine that you are creating a fabric of human destiny with the object of making men happy in the end, giving them peace and rest at last, but that it was essential and inevitable to torture to death only one tiny creature--that baby beating its breast with its fist, for instance--and to found that edifice on its unavenged tears, would you consent to be the architect on those conditions? Tell me, and tell the truth."

"No, I wouldn't consent," said Alyosha softly.

"And can you admit the idea that men for whom you are building it would agree to accept their happiness on the foundation of the unexpiated blood of a little victim? And accepting it would remain happy for ever?"

"No, I can't admit it. Brother," said Alyosha suddenly, with flashing eyes, "you said just now, is there a being in the whole world who would have the right to forgive and could forgive? But there is a Being and He can forgive everything, all and for all, because He gave His innocent blood for all and everything. You have forgotten Him, and on Him is built the edifice, and it is to Him they cry aloud, ‘Thou art just, O Lord, for Thy ways are revealed!’

"Ah! the One without sin and His blood! No, I have not forgotten Him; on the contrary I've been wondering all the time how it was you did not bring Him in before, for usually all arguments on your side put Him in the foreground. Do you know, Alyosha--don't laugh I made a poem about a year ago. If you can waste another ten minutes on me, I'll tell it to you."

"You wrote a poem?"

"Oh, no, I didn't write it," laughed Ivan, and I've never written two lines of poetry in my life. But I made up this poem in prose and I remembered it. I was carried away when I made it up. You will be my first reader--that is listener. Why should an author forego even one listener?" smiled Ivan. "Shall I tell it to you?"

"I am all attention." said Alyosha.

"My poem is called The Grand Inquisitor; it's a ridiculous thing, but I want to tell it to you.

Chapter 5

The Grand Inquisitor

"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.'"*

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.

Chapter 6

For Awhile a Very Obscure One

AND Ivan, on parting from Alyosha, went home to Fyodor Pavlovitch's house. But, strange to say, he was overcome by insufferable depression, which grew greater at every step he took towards the house. There was nothing strange in his being depressed; what was strange was that Ivan could not have said what was the cause of it. He had often been depressed before, and there was nothing surprising at his feeling so at such a moment, when he had broken off with everything had brought him here, and was preparing that day to make a new start and enter upon a new, unknown future. He would again be as solitary as ever, and though he had great hopes, and great--too great--expectations from life, he could not have given any definite account of his hopes, his expectations, or even his desires.

Yet at that moment, though the apprehension of the new and unknown certainly found place in his heart, what was worrying him was something quite different. "Is it loathing for my father's house?" he wondered. "Quite likely; I am so sick of it; and though it's the last time I shall cross its hateful threshold, still I loathe it.... No, it's not that either. Is it the parting with Alyosha and the conversation I had with him? For so many years I've been silent with the whole world and not deigned to speak, and all of a sudden I reel off a rigmarole like that." certainly might have been the youthful vexation of youthful inexperience and vanity--vexation at having failed to express himself, especially with such a being as Alyosha, on whom his heart had certainly been reckoning. No doubt that came in, that vexation, it must have done indeed; but yet that was not it, that was not it either. "I feel sick with depression and yet I can't tell what I want. Better not think, perhaps."

Ivan tried "not to think," but that, too, was no use. What made his depression so vexatious and irritating was that it had a kind of casual, external character--he felt that. Some person or thing seemed to be standing out somewhere, just as something will sometimes obtrude itself upon the eye, and though one may be so busy with work or conversation that for a long time one does not notice it, yet it irritates and almost torments one till at last one realises, and removes the offending object, often quite a trifling and ridiculous one --some article left about in the wrong place, a handkerchief on the floor, a book not replaced on the shelf, and so on.

At last, feeling very cross and ill-humoured, Ivan arrived home, and suddenly, about fifteen paces from the garden gate, he guessed what was fretting and worrying him.

On a bench in the gateway the valet Smerdyakov was sitting enjoying the coolness of the evening, and at the first glance at him Ivan knew that the valet Smerdyakov was on his mind, and that it was this man that his soul loathed. It all dawned upon him suddenly and became clear. just before, when Alyosha had been telling him of his meeting with Smerdyakov, he had felt a sudden twinge of gloom and loathing, which had immediately stirred responsive anger in his heart. Afterwards, as he talked, Smerdyakov had been forgotten for the time; but still he had been in his mind, and as soon as Ivan parted with Alyosha and was walking home, the forgotten sensation began to obtrude itself again. "Is it possible that a miserable, contemptible creature like that can worry me so much?" he wondered, with insufferable irritation.

It was true that Ivan had come of late to feel an intense dislike for the man, especially during the last few days. He had even begun to notice in himself a growing feeling that was almost of hatred for the creature. Perhaps this hatred was accentuated by the fact that when Ivan first came to the neighbourhood he had felt quite differently. Then he had taken a marked interest in Smerdyakov, and had even thought him very original. He had encouraged him to talk to him, although he had always wondered at a certain incoherence, or rather restlessness, in his mind, and could not understand what it was that so continually and insistently worked upon the brain of "the contemplative." They discussed philosophical questions and even how there could have been light on the first day when the sun, moon, and stars were only created on the fourth day, and how that was to be understood. But Ivan soon saw that, though the sun, moon, and stars might be an interesting subject, yet that it was quite secondary to Smerdyakov, and that he was looking for something altogether different. In one way and another, he began to betray a boundless vanity, and a wounded vanity, too, and that Ivan disliked. It had first given rise to his aversion. Later on, there had been trouble in the house. Grushenka had come on the scene, and there had been the scandals with his brother Dmitri--they discussed that, too. But though Smerdyakov always talked of that with great excitement, it was impossible to discover what he desired to come of it. There was, in fact, something surprising in the illogicality and incoherence of some of his desires, accidentally betrayed and always vaguely expressed. Smerdyakov was always inquiring, putting certain indirect but obviously premeditated questions, but what his object was he did not explain, and usually at the most important moment he would break off and relapse into silence or pass to another subject. But what finally irritated Ivan most and confirmed his dislike for him was the peculiar, revolting familiarity which Smerdyakov began to show more and more markedly. Not that he forgot himself and was rude; on the contrary, he always spoke very respectfully, yet he had obviously begun to consider--goodness knows why!--that there was some sort of understanding between him and Ivan Fyodorovitch. He always spoke in a tone that suggested that those two had some kind of compact, some secret between them, that had at some time been expressed on both sides, only known to them and beyond the comprehension of those around them. But for a long while Ivan did not recognise the real cause of his growing dislike and he had only lately realised what was at the root of it.

With a feeling of disgust and irritation he tried to pass in at the gate without speaking or looking at Smerdyakov. But Smerdyakov rose from the bench, and from that action alone, Ivan knew instantly that he wanted particularly to talk to him. Ivan looked at him and stopped, and the fact that he did stop, instead of passing by, as he meant to the minute before, drove him to fury. With anger and repulsion he looked at Smerdyakov's emasculate, sickly face, with the little curls combed forward on his forehead. His left eye winked and he grinned as if to say, "Where are you going? You won't pass by; you see that we two clever people have something to say to each other."

Ivan shook. "Get away, miserable idiot. What have I to do with you?" was on the tip of his tongue, but to his profound astonishment he heard himself say, "Is my father still asleep, or has he waked?"

He asked the question softly and meekly, to his own surprise, and at once, again to his own surprise, sat down on the bench. For an instant he felt almost frightened; he remembered it afterwards. Smerdyakov stood facing him, his hands behind his back, looking at him with assurance and almost severity.

"His honour is still asleep," he articulated deliberately ("You were the first to speak, not I," he seemed to say). "I am surprised at you, sir," he added, after a pause, dropping his eyes affectedly, setting his right foot forward, and playing with the tip of his polished boot.

"Why are you surprised at me?" Ivan asked abruptly and sullenly, doing his utmost to restrain himself, and suddenly realising, with disgust, that he was feeling intense curiosity and would not, on any account, have gone away without satisfying it.

"Why don't you go to Tchermashnya, sir?" Smerdyakov suddenly raised his eyes and smiled familiarly. "Why I smile you must understand of yourself, if you are a clever man," his screwed-up left eye seemed to say.

"Why should I go to Tchermashnya?" Ivan asked in surprise.

Smerdyakov was silent again.

"Fyodor Pavlovitch himself has so begged you to," he said at last, slowly and apparently attaching no significance to his answer. "I put you off with a secondary reason," he seemed to suggest, "simply to say something."

"Damn you! Speak out what you want!" Ivan cried angrily at last, passing from meekness to violence.

Smerdyakov drew his right foot up to his left, pulled himself up, but still looked at him with the same serenity and the same little smile.

"Substantially nothing--but just by way of conversation."

Another silence followed. They did not speak for nearly a minute. Ivan knew that he ought to get up and show anger, and Smerdyakov stood before him and seemed to be waiting as though to see whether he would be angry or not. So at least it seemed to Ivan. At last he moved to get up. Smerdyakov seemed to seize the moment.

"I'm in an awful position, Ivan Fyodorovitch. I don't know how to help myself," he said resolutely and distinctly, and at his last word he sighed. Ivan Fyodorovitch sat down again.

"They are both utterly crazy, they are no better than little children," Smerdyakov went on. "I am speaking of your parent and your brother Dmitri Fyodorovitch. Here Fyodor Pavlovitch will get up directly and begin worrying me every minute, ‘Has she come? Why hasn't she come?’ and so on up till midnight and even after midnight. And if Agrafena Alexandrovna doesn't come (for very likely she does not mean to come at all) then he will be at me again to-morrow morning, ‘Why hasn't she come? When will she come?’--as though I were to blame for it. On the other side it's no better. As soon as it gets dark, or even before, your brother will appear with his gun in his hands: ‘Look out, you rogue, you soup-maker. If you miss her and don't let me know she's been --I'll kill you before anyone.’ When the night's over, in the morning, he, too, like Fyodor Pavlovitch, begins worrying me to death. ‘Why hasn't she come? Will she come soon?’ And he, too, thinks me to blame because his lady hasn't come. And every day and every hour they get angrier and angrier, so that I sometimes think I shall kill myself in a fright. I can't depend them, sir."

"And why have you meddled? Why did you begin to spy for Dmitri Fyodorovitch?" said Ivan irritably.

"How could I help meddling? Though, indeed, I haven't meddled at all, if you want to know the truth of the matter. I kept quiet from the very beginning, not daring to answer; but he pitched on me to be his servant. He has had only one thing to say since: ‘I'll kill you, you scoundrel, if you miss her.’ I feel certain, sir, that I shall have a long fit to-morrow."

"What do you mean by ‘a long fit'?"

"A long fit, lasting a long time--several hours, or perhaps a day or two. Once it went on for three days. I fell from the garret that time. The struggling ceased and then began again, and for three days I couldn't come back to my senses. Fyodor Pavlovitch sent for Herzenstube, the doctor here, and he put ice on my head and tried another remedy, too.... I might have died."

"But they say one can't tell with epilepsy when a fit is coming. What makes you say you will have one to-morrow?" Ivan inquired, with a peculiar, irritable curiosity.

"That's just so. You can't tell beforehand."

"Besides, you fell from the garret then."

"I climb up to the garret every day. I might fall from the garret again to-morrow. And, if not, I might fall down the cellar steps. I have to go into the cellar every day, too."

Ivan took a long look at him.

"You are talking nonsense, I see, and I don't quite understand you," he said softly, but with a sort of menace. "Do you mean to pretend to be ill to-morrow for three days, eh?"

Smerdyakov, who was looking at the ground again, and playing with the toe of his right foot, set the foot down, moved the left one forward, and, grinning, articulated:

"If I were able to play such a trick, that is, pretend to have a fit-- and it would not be difficult for a man accustomed to them--I should have a perfect right to use such a means to save myself from death. For even if Agrafena Alexandrovna comes to see his father while I am ill, his honour can't blame a sick man for not telling him. He'd be ashamed to."

"Hang it all!" Ivan cried, his face working with anger, "Why are you always in such a funk for your life? All my brother Dmitri's threats are only hasty words and mean nothing. He won't kill you; it's not you he'll kill!"

"He'd kill me first of all, like a fly. But even more than that, I am afraid I shall be taken for an accomplice of his when he does something crazy to his father."

"Why should you be taken for an accomplice?"

"They'll think I am an accomplice, because I let him know the signals as a great secret."

"What signals? Whom did you tell? Confound you, speak more plainly."

"I'm bound to admit the fact," Smerdyakov drawled with pedantic composure, "that I have a secret with Fyodor Pavlovitch in this business. As you know yourself (if only you do know it) he has for several days past locked himself in as soon as night or even evening comes on. Of late you've been going upstairs to your room early every evening, and yesterday you did not come down at all, and so perhaps you don't know how carefully he has begun to lock himself in at night, and even if Grigory Vassilyevitch comes to the door he won't open to him till he hears his voice. But Grigory Vassilyevitch does not come, because I wait upon him alone in his room now. That's the arrangement he made himself ever since this to-do with Agrafena Alexandrovna began. But at night, by his orders, I go away to the lodge so that I don't get to sleep till midnight, but am on the watch, getting up and walking about the yard, waiting for Agrafena Alexandrovna to come. For the last few days he's been perfectly frantic expecting her. What he argues is, she is afraid of him, Dmitri Fyodorovitch (Mitya, as he calls him), 'and so,’ says he, ‘she'll come the back-way, late at night, to me. You look out for her,’ says he, ‘till midnight and later; and if she does come, you run up and knock at my door or at the window from the garden. Knock at first twice, rather gently, and then three times more quickly, then,’ says he, ‘I shall understand at once that she has come, and will open the door to you quietly.’ Another signal he gave me in case anything unexpected happens. At first, two knocks, and then, after an interval, another much louder. Then he will understand that something has happened suddenly and that I must see him, and he will open to me so that I can go and speak to him. That's all in case Agrafena Alexandrovna can't come herself, but sends a message. Besides, Dmitri Fyodorovitch might come, too, so I must let him know he is near. His honour is awfully afraid of Dmitri Fyodorovitch, so that even if Agrafena Alexandrovna had come and were locked in with him, and Dmitri Fyodorovitch were to turn up anywhere near at the time, I should be bound to let him know at once, knocking three times. So that the first signal of five knocks means Agrafena Alexandrovna has come, while the second signal of three knocks means ‘something important to tell you.’ His honour has shown me them several times and explained them. And as in the whole universe no one knows of these signals but myself and his honour, so he'd open the door without the slightest hesitation and without calling out (he is awfully afraid of calling out aloud). Well, those signals are known to Dmitri Fyodorovitch too, now."

"How are they known? Did you tell him? How dared you tell him?"

"It was through fright I did it. How could I dare to keep it back from him? Dmitri Fyodorovitch kept persisting every day, ‘You are deceiving me, you are hiding something from me! I'll break both your legs for you.’ So I told him those secret signals that he might see my slavish devotion, and might be satisfied that I was not deceiving him, but was telling him all I could."

"If you think that he'll make use of those signals and try to get in, don't let him in."

"But if I should be laid up with a fit, how can I prevent him coming in then, even if I dared prevent him, knowing how desperate he is?"

"Hang it! How can you be so sure you are going to have a fit, confound you? Are you laughing at me?"

"How could I dare laugh at you? I am in no laughing humour with this fear on me. I feel I am going to have a fit. I have a presentiment. Fright alone will bring it on."

"Confound it! If you are laid up, Grigory will be on the watch. Let Grigory know beforehand; he will be sure not to let him in."

"I should never dare to tell Grigory Vassilyevitch about the signals without orders from my master. And as for Grigory Vassilyevitch hearing him and not admitting him, he has been ill ever since yesterday, and Marfa Ignatyevna intends to give him medicine to-morrow. They've just arranged it. It's a very strange remedy of hers. Marfa Ignatyevna knows of a preparation and always keeps it. It's a strong thing made from some herb. She has the secret of it, and she always gives it to Grigory Vassilyevitch three times a year when his lumbago's so bad he is almost paralysed by it. Then she takes a towel, wets it with the stuff, and rubs his whole back for half an hour till it's quite red and swollen, and what's left in the bottle she gives him to drink with a special prayer; but not quite all, for on such occasions she leaves some for herself, and drinks it herself. And as they never take strong drink, I assure you they both drop asleep at once and sleep sound a very long time. And when Grigory Vassilyevitch wakes up he is perfectly well after it, but Marfa Ignatyevna always has a headache from it. So, if Marfa Ignatyevna carries out her intention to-morrow, they won't hear anything and hinder Dmitri Fyodorovitch. They'll be asleep."

"What a rigmarole! And it all seems to happen at once, as though it were planned. You'll have a fit and they'll both be unconscious," cried Ivan. "But aren't you trying to arrange it so?" broke from him suddenly, and he frowned threateningly.

"How could I?... And why should I, when it all depends on Dmitri Fyodorovitch and his plans?... If he means to do anything, he'll do it; but if not, I shan't be thrusting him upon his father."

"And why should he go to father, especially on the sly, if, as you say yourself, Agrafena Alexandrovna won't come at all?" Ivan went on, turning white with anger. "You say that yourself, and all the while I've been here, I've felt sure it was all the old man's fancy, and the creature won't come to him. Why should Dmitri break in on him if she doesn't come? Speak, I want to know what you are thinking!"

"You know yourself why he'll come. What's the use of what I think? His honour will come simply because he is in a rage or suspicious on account of my illness perhaps, and he'll dash in, as he did yesterday through impatience to search the rooms, to see whether she hasn't escaped him on the sly. He is perfectly well aware, too, that Fyodor Pavlovitch has a big envelope with three thousand roubles in it, tied up with ribbon and sealed with three seals. On it is written in his own hand ‘To my angel Grushenka, if she will come,’ to which he added three days later, ‘for my little chicken.’ There's no knowing what that might do."

"Nonsense!" cried Ivan, almost beside himself. "Dmitri won't come to steal money and kill my father to do it. He might have killed him yesterday on account of Grushenka, like the frantic, savage fool he is, but he won't steal."

"He is in very great need of money now--the greatest need, Ivan Fyodorovitch. You don't know in what need he is," Smerdyakov explained, with perfect composure and remarkable distinctness. "He looks on that three thousand as his own, too. He said so to me himself. ‘My father still owes me just three thousand,’ he said. And besides that, consider, Ivan Fyodorovitch, there is something else perfectly true. It's as good as certain, so to say, that Agrafena Alexandrovna will force him, if only she cares to, to marry her--the master himself, I mean, Fyodor Pavlovitch--if only she cares to, and of course she may care to. All I've said is that she won't come, but maybe she's looking for more than that--I mean to be mistress here. I know myself that Samsonov, her merchant, was laughing with her about it, telling her quite openly that it would not be at all a stupid thing to do. And she's got plenty of sense. She wouldn't marry a beggar like Dmitri Fyodorovitch. So, taking that into consideration, Ivan Fyodorovitch, reflect that then neither Dmitri Fyodorovitch nor yourself and your brother, Alexey Fyodorovitch, would have anything after the master's death, not a rouble, for Agrafena Alexandrovna would marry him simply to get hold of the whole, all the money there is. But if your father were to die now, there'd be some forty thousand for sure, even for Dmitri Fyodorovitch whom he hates so, for he's made no will.... Dmitri Fyodorovitch knows all that very well."

A sort of shudder passed over Ivan's face. He suddenly flushed.

"Then why on earth," he suddenly interrupted Smerdyakov, "do you advise me to go to Tchermashnya? What did you mean by that? If I go away, you see what will happen here." Ivan drew his breath with difficulty.

"Precisely so," said Smerdyakov, softly and reasonably, watching Ivan intently, however.

"What do you mean by ‘precisely so'?" Ivan questioned him, with a menacing light in his eyes, restraining himself with difficulty.

"I spoke because I felt sorry for you. If I were in your place I should simply throw it all up... rather than stay on in such a position," answered Smerdyakov, with the most candid air looking at Ivan's flashing eyes. They were both silent.

"You seem to be a perfect idiot, and what's more... an awful scoundrel, too." Ivan rose suddenly from the bench. He was about to pass straight through the gate, but he stopped short and turned to Smerdyakov. Something strange followed. Ivan, in a sudden paroxysm, bit his lip, clenched his fists, and, in another minute, would have flung himself on Smerdyakov. The latter, anyway, noticed it at the same moment, started, and shrank back. But the moment passed without mischief to Smerdyakov, and Ivan turned in silence, as it seemed in perplexity, to the gate.

"I am going away to Moscow to-morrow, if you care to know--early to-morrow morning. That's all!" he suddenly said aloud angrily, and wondered himself afterwards what need there was to say this then to Smerdyakov.

"That's the best thing you can do," he responded, as though he had expected to hear it; "except that you can always be telegraphed for from Moscow, if anything should happen here."

Ivan stopped again, and again turned quickly to Smerdyakov. But a change had passed over him, too. All his familiarity and carelessnes had completely disappeared. His face expressed attention and expectation, intent but timid and cringing.

"Haven't you something more to say--something to add?" could be read in the intent gaze he fixed on Ivan.

"And couldn't I be sent for from Tchermashnya, too--in case anything happened?" Ivan shouted suddenly, for some unknown reason raising his voice.

"From Tchermashnya, too... you could be sent for," Smerdyakov muttered, almost in a whisper, looking disconcerted, but gazing intently into Ivan's eyes.

"Only Moscow is farther and Tchermashnya is nearer. Is it to save my spending money on the fare, or to save my going so far out of my way, that you insist on Tchermashnya?"

"Precisely so..." muttered Smerdyakov, with a breaking voice. He looked at Ivan with a revolting smile, and again made ready to draw back. But to his astonishment Ivan broke into a laugh, and went through the gate still laughing. Anyone who had seen his face at that moment would have known that he was not laughing from lightness of heart, and he could not have explained himself what he was feeling at that instant. He moved and walked as though in a nervous frenzy.

Chapter 7

"It's Always Worth While Speaking to a Clever Man"

AND in the same nervous frenzy, too, he spoke. Meeting Fyodor Pavlovitch in the drawing-room directly he went in, he shouted to him, waving his hands, "I am going upstairs to my room, not in to you. Good-bye!" and passed by, trying not even to look at his father. Very possibly the old man was too hateful to him at that moment; but such an unceremonious display of hostility was a surprise even to Fyodor Pavlovitch. And the old man evidently wanted to tell him something at once and had come to meet him in the drawing-room on purpose. Receiving this amiable greeting, he stood still in silence and with an ironical air watched his son going upstairs, till he passed out of sight.

"What's the matter with him?" he promptly asked Smerdyakov, who had followed Ivan.

"Angry about something. Who can tell?" the valet muttered evasively.

"Confound him! Let him be angry then. Bring in the samovar, and get along with you. Look sharp! No news?"

Then followed a series of questions such as Smerdyakov had just complained of to Ivan, all relating to his expected visitor, and these questions we will omit. Half an hour later the house was locked, and the crazy old man was wandering along through the rooms in excited expectation of hearing every minute the five knocks agreed upon. Now and then he peered out into the darkness, seeing nothing.

It was very late, but Ivan was still awake and reflecting. He sat up late that night, till two o'clock. But we will not give an account of his thoughts, and this is not the place to look into that soul--its turn will come. And even if one tried, it would be very hard to give an account of them, for there were no thoughts in his brain, but something very vague, and, above all, intense excitement. He felt himself that he had lost his bearings. He was fretted, too, by all sorts of strange and almost surprising desires; for instance, after midnight he suddenly had an intense irresistible inclination to go down, open the door, go to the lodge and beat Smerdyakov. But if he had been asked why, he could not have given any exact reason, except perhaps that he loathed the valet as one who had insulted him more gravely than anyone in the world. On the other hand, he was more than once that night overcome by a sort of inexplicable humiliating terror, which he felt positively paralysed his physical powers. His head ached and he was giddy. A feeling of hatred was rankling in his heart, as though he meant to avenge himself on someone. He even hated Alyosha, recalling the conversation he had just had with him. At moments he hated himself intensely. Of Katerina Ivanovna he almost forgot to think, and wondered greatly at this afterwards, especially as he remembered perfectly that when he had protested so valiantly to Katerina Ivanovna that he would go away next day to Moscow, something had whispered in his heart, "That's nonsense, you are not going, and it won't be so easy to tear yourself away as you are boasting now."

Remembering that night long afterwards, Ivan recalled with peculiar repulsion how he had suddenly got up from the sofa and had stealthily, as though he were afraid of being watched, opened the door, gone out on the staircase and listened to Fyodor Pavlovitch stirring down below, had listened a long while--some five minutes- with a sort of strange curiosity, holding his breath while his heart throbbed. And why he had done all this, why he was listening, he could not have said. That "action" all his life afterwards he called "infamous," and at the bottom of his heart, he thought of it as the basest action of his life. For Fyodor Pavlovitch himself he felt no hatred at that moment, but was simply intensely curious to know how he was walking down there below and what he must be doing now. He wondered and imagined how he must be peeping out of the dark windows and stopping in the middle of the room, listening, listening--for someone to knock. Ivan went out on the stairs twice to listen like this.

About two o'clock when everything was quiet, and even Fyodor Pavlovitch had gone to bed, Ivan had got into bed, firmly resolved to fall asleep at once, as he felt fearfully exhausted. And he did fall asleep at once, and slept soundly without dreams, but waked early, at seven o'clock, when it was broad daylight. Opening his eyes, he was surprised to feel himself extraordinarily vigorous. He jumped up at once and dressed quickly; then dragged out his trunk and began packing immediately. His linen had come back from the laundress the previous morning. Ivan positively smiled at the thought that everything was helping his sudden departure. And his departure certainly was sudden. Though Ivan had said the day before (to Katerina Ivanovna, Alyosha, and Smerdyakov) that he was leaving next day, yet he remembered that he had no thought of departure when he went to bed, or, at least, had not dreamed that his first act in the morning would be to pack his trunk. At last his trunk and bag were ready. It was about nine o'clock when Marfa Ignatyevna came in with her usual inquiry, "Where will your honour take your tea, in your own room or downstairs?" He looked almost cheerful, but there was about him, about his words and gestures, something hurried and scattered. Greeting his father affably, and even inquiring specially after his health, though he did not wait to hear his answer to the end, he announced that he was starting off in an hour to return to Moscow for good, and begged him to send for the horses. His father heard this announcement with no sign of surprise, and forgot in an unmannerly way to show regret at losing him. Instead of doing so, he flew into a great flutter at the recollection of some important business of his own.

"What a fellow you are! Not to tell me yesterday! Never mind; we'll manage it all the same. Do me a great service, my dear boy. Go to Tchermashnya on the way. It's only to turn to the left from the station at Volovya, only another twelve versts and you come to Tchermashnya."

"I'm sorry, I can't. It's eighty versts to the railway and the train starts for Moscow at seven o'clock to-night. I can only just catch it."

"You'll catch it to-morrow or the day after, but to-day turn off to Tchermashnya. It won't put you out much to humour your father! If I hadn't had something to keep me here, I would have run over myself long ago, for I've some business there in a hurry. But here I... it's not the time for me to go now.... You see, I've two pieces of copse land there. The Maslovs, an old merchant and his son, will give eight thousand for the timber. But last year I just missed a purchaser who would have given twelve. There's no getting anyone about here to buy it. The Maslovs have it all their own way. One has to take what they'll give, for no one here dare bid against them. The priest at Ilyinskoe wrote to me last Thursday that a merchant called Gorstkin, a man I know, had turned up. What makes him valuable is that he is not from these parts, so he is not afraid of the Maslovs. He says he will give me eleven thousand for the copse. Do you hear? But he'll only be here, the priest writes, for a week altogether, so you must go at once and make a bargain with him."

"Well, you write to the priest; he'll make the bargain."

"He can't do it. He has no eye for business. He is a perfect treasure, I'd give him twenty thousand to take care of for me without a receipt; but he has no eye for business, he is a perfect child, a crow could deceive him. And yet he is a learned man, would you believe it? This Gorstkin looks like a peasant, he wears a blue kaftan, but he is a regular rogue. That's the common complaint. He is a liar. Sometimes he tells such lies that you wonder why he is doing it. He told me the year before last that his wife was dead and that he had married another, and would you believe it, there was not a word of truth in it? His wife has never died at all, she is alive to this day and gives him a beating twice a week. So what you have to find out is whether he is lying or speaking the truth when he says he wants to buy it and would give eleven thousand."

"I shall be no use in such a business. I have no eye either."

"Stay, wait a bit! You will be of use, for I will tell you the signs by which you can judge about Gorstkin. I've done business with him a long time. You see, you must watch his beard; he has a nasty, thin, red beard. If his beard shakes when he talks and he gets cross, it's all right, he is saying what he means, he wants to do business. But if he strokes his beard with his left hand and grins--he is trying to cheat you. Don't watch his eyes, you won't find out anything from his eyes, he is a deep one, a rogue but watch his beard! I'll give you a note and you show it to him. He's called Gorstkin, though his real name is Lyagavy;* but don't call him so, he will be offended. If you come to an understanding with him, and see it's all right, write here at once. You need only write: ‘He's not lying.’ Stand out for eleven thousand; one thousand you can knock off, but not more. just think! there's a difference between eight thousand and eleven thousand. It's as good as picking up three thousand; it's not so easy to find a purchaser, and I'm in desperate need of money. Only let me know it's serious, and I'll run over and fix it up. I'll snatch the time somehow. But what's the good of my galloping over, if it's all a notion of the priest's? Come, will you go?"

i.e. setter dog.

"Oh, I can't spare the time. You must excuse me."

"Come, you might oblige your father. I shan't forget it. You've no heart, any of you that's what it is! What's a day or two to you? Where are you going now--to Venice? Your Venice will keep another two days. I would have sent Alyosha, but what use is Alyosha in a thing like that? I send you just because you are a clever fellow. Do you suppose I don't see that? You know nothing about timber, but you've got an eye. All that is wanted is to see whether the man is in earnest. I tell you, watch his beard--if his beard shakes you know he is in earnest."

"You force me to go to that damned Tchermashnya yourself, then?" cried Ivan, with a malignant smile.

Fyodor Pavlovitch did not catch, or would not catch, the malignancy, but he caught the smile.

"Then you'll go, you'll go? I'll scribble the note for you at once."

"I don't know whether I shall go. I don't know. I'll decide on the way."

"Nonsense! Decide at once. My dear fellow, decide! If you settle the matter, write me a line; give it to the priest and he'll send it on to me at once. And I won't delay you more than that. You can go to Venice. The priest will give you horses back to Volovya station."

The old man was quite delighted. He wrote the note, and sent for the horses. A light lunch was brought in, with brandy. When Fyodor Pavlovitch was pleased, he usually became expansive, but to-day he seemed to restrain himself. Of Dmitri, for instance, he did not say a word. He was quite unmoved by the parting, and seemed, in fact, at a loss for something to say. Ivan noticed this particularly. "He must be bored with me," he thought. Only when accompanying his son out on to the steps, the old man began to fuss about. He would have kissed him, but Ivan made haste to hold out his hand, obviously avoiding the kiss. His father saw it at once, and instantly pulled himself up.

"Well, good luck to you, good luck to you!" he repeated from the steps. "You'll come again some time or other? Mind you do come. I shall always be glad to see you. Well, Christ be with you!"

Ivan got into the carriage.

"Good-bye, Ivan! Don't be too hard on me!" the father called for the last time.

The whole household came out to take leave--Smerdyakov, Marfa and Grigory. Ivan gave them ten roubles each. When he had seated himself in the carriage, Smerdyakov jumped up to arrange the rug.

"You see... I am going to Tchermashnya," broke suddenly from Ivan. Again, as the day before, the words seemed to drop of themselves, and he laughed, too, a peculiar, nervous laugh. He remembered it long after.

"It's a true saying then, that ‘it's always worth while speaking to a clever man,'" answered Smerdyakov firmly, looking significantly at Ivan.

The carriage rolled away. Nothing was clear in Ivan's soul, but he looked eagerly around him at the fields, at the hills, at the trees, at a flock of geese flying high overhead in the bright sky. And all of a sudden he felt very happy. He tried to talk to the driver, and he felt intensely interested in an answer the peasant made him; but a minute later he realised that he was not catching anything, and that he had not really even taken in the peasant's answer. He was silent, and it was pleasant even so. The air was pure and cool, sky bright. The images of Alyosha and Katerina Ivanovna floated into his mind. But he softly smiled, blew softly on the friendly phantoms, and they flew away. "There's plenty of time for them," he thought. They reached the station quickly, changed horses, and galloped to Volovya "Why is it worth while speaking to a clever man? What did he mean by that?" The thought seemed suddenly to clutch at his breathing. "And why did I tell him I was going to Tchermashnya?" They reached Volovya station. Ivan got out of the carriage, and the drivers stood round him bargaining over the journey of twelve versts to Tchermashnya. He told them to harness the horses. He went into the station house, looked round, glanced at the overseer's wife, and suddenly went back to the entrance.

"I won't go to Tchermashnya. Am I too late to reach the railway by seven, brothers?"

"We shall just do it. Shall we get the carriage out?"

"At once. Will any one of you be going to the town to-morrow?"

"To be sure. Mitri here will."

"Can you do me a service, Mitri? Go to my father's, to Fyodor Pavlovitch Karamazov, and tell him I haven't gone to Tchermashnya. Can you?"

"Of course I can. I've known Fyodor Pavlovitch a long time."

"And here's something for you, for I dare say he won't give you anything," said Ivan, laughing gaily.

"You may depend on it he won't." Mitri laughed too. "Thank you, sir. I'll be sure to do it."

At seven o'clock Ivan got into the train and set off to Moscow. "Away with the past. I've done with the old world for ever, and may I have no news, no echo, from it. To a new life, new places, and no looking back!" But instead of delight his soul was filled with such gloom, and his heart ached with such anguish, as he had never known in his life before. He was thinking all the night. The train flew on, and only at daybreak, when he was approaching Moscow, he suddenly roused himself from his meditation.

"I am a scoundrel," he whispered to himself.

Fyodor Pavlovitch remained well satisfied at having seen his son off. For two hours afterwards he felt almost happy, and sat drinking brandy. But suddenly something happened which was very annoying and unpleasant for everyone in the house, and completely upset Fyodor Pavlovitch's equanimity at once. Smerdyakov went to the cellar for something and fell down from the top of the steps. Fortunately, Marfa Ignatyevna was in the yard and heard him in time. She did not see the fall, but heard his scream--the strange, peculiar scream, long familiar to her--the scream of the epileptic falling in a fit. They could not tell whether the fit had come on him at the moment he was decending the steps, so that he must have fallen unconscious, or whether it was the fall and the shock that had caused the fit in Smerdyakov, who was known to be liable to them. They found him at the bottom of the cellar steps, writhing in convulsions and foaming at the mouth. It was thought at first that he must have broken something- an arm or a leg--and hurt himself, but "God had preserved him," as Marfa Ignatyevna expressed it --nothing of the kind had happened. But it was difficult to get him out of the cellar. They asked the neighbours to help and managed it somehow. Fyodor Pavlovitch himself was present at the whole ceremony. He helped, evidently alarmed and upset. The sick man did not regain consciousness; the convulsions ceased for a time, but then began again, and everyone concluded that the same thing would happen, as had happened a year before, when he accidently fell from the garret. They remembered that ice been put on his head then. There was still ice in the cellar, and Marfa Ignatyevna had some brought up. In the evening, Fyodor Pavlovitch sent for Doctor Herzenstube, who arrived at once. He was a most estimable old man, and the most careful and conscientious doctor in the province. After careful examination, he concluded that the fit was a very violent one and might have serious consequences; that meanwhile he, Herzenstube, did not fully understand it, but that by to-morrow morning, if the present remedies were unavailing, he would venture to try something else. The invalid was taken to the lodge, to a room next to Grigory's and Marfa Ignatyevna's.

Then Fyodor Pavlovitch had one misfortune after another to put up with that day. Marfa Ignatyevna cooked the dinner, and the soup, compared with Smerdyakov's, was "no better than dish-water," and the fowl was so dried up that it was impossible to masticate it. To her master's bitter, though deserved, reproaches, Marfa Ignatyevna replied that the fowl was a very old one to begin with, and that she had never been trained as a cook. In the evening there was another trouble in store for Fyodor Pavlovitch; he was informed that Grigory, who had not been well for the last three days, was completely laid up by his lumbago. Fyodor Pavlovitch finished his tea as early as possible and locked himself up alone in the house. He was in terrible excitement and suspense. That evening he reckoned on Grushenka's coming almost as a certainty. He had received from Smerdyakov that morning an assurance "that she had promised to come without fail." The incorrigible old man's heart throbbed with excitement; he paced up and down his empty rooms listening. He had to be on the alert. Dmitri might be on the watch for her somewhere, and when she knocked on the window (Smerdyakov had informed him two days before that he had told her where and how to knock) the door must be opened at once. She must not be a second in the passage, for fear which God forbid!--that she should be frightened and run away. Fyodor Pavlovitch had much to think of, but never had his heart been steeped in such voluptuous hopes. This time he could say almost certainly that she would come!

Book VI The Russian Monk.

Chapter 1

Father Zossima and His Visitors

WHEN with an anxious and aching heart Alyosha went into his elder's cell, he stood still almost astonished. Instead of a sick man at his last gasp, perhaps unconscious, as he had feared to find him, he saw him sitting up in his chair and, though weak and exhausted, his face was bright and cheerful, he was surrounded by visitors and engaged in a quiet and joyful conversation. But he had only got up from his bed a quarter of an hour before Alyosha's arrival; his visitors had gathered together in his cell earlier, waiting for him to wake, having received a most confident assurance from Father Paissy that "the teacher would get up, and as he had himself promised in the morning, converse once more with those dear to his heart." This promise and indeed every word of the dying elder Father Paissy put implicit trust in. If he had seen him unconscious, if he had seen him breathe his last, and yet had his promise that he would rise up and say good-bye to him, he would not have believed perhaps even in death, but would still have expected the dead man to recover and fulfil his promise. In the morning as he lay down to sleep, Father Zossima had told him positively: "I shall not die without the delight of another conversation with you, beloved of my heart. I shall look once more on your dear face and pour out my heart to you once again." The monks, who had gathered for this probably last conversation with Father Zossima, had all been his devoted friends for many years. There were four of them: Father Iosif and Father Paissy, Father Mihail the warden of the hermitage, a man not very old and far from being learned. He was of humble origin, of strong will and steadfast faith, of austere appearance, but of deep tenderness, though he obviously concealed it as though he were almost ashamed of it. The fourth, Father Anfim, was a very old and humble little monk of the poorest peasant class. He was almost illiterate, and very quiet, scarcely speaking to anyone. He was the humblest of the humble, and looked as though he had been frightened by something great and awful beyond the scope of his intelligence. Father Zossima had a great affection for this timorous man, and always treated him with marked respect, though perhaps there was no one he had known to whom he had said less, in spite of the fact that he had spent years wandering about holy Russia with him. That was very long ago, forty years before, when Father Zossima first began his life as a monk in a poor and little monastery at Kostroma, and when, shortly after, he had accompanied Father Anfim on his pilgrimage to collect alms for their poor monastery.

The whole party were in the bedroom which, as we mentioned before, was very small, so that there was scarcely room for the four of them (in addition to Porfiry, the novice, who stood) to sit round Father Zossima on chairs brought from the sitting room. It was already beginning to get dark, the room was lighted up by the lamps and the candles before the ikons.

Seeing Alyosha standing embarrassed in the doorway, Father Zossima smiled at him joyfully and held out his hand.

"Welcome, my quiet one, welcome, my dear, here you are too. I knew you would come."

Alyosha went up to him, bowed down before him to the ground and wept. Something surged up from his heart, his soul was quivering, he wanted to sob.

"Come, don't weep over me yet," Father Zossima smiled, laying his right hand on his head. "You see I am sitting up talking; maybe I shall live another twenty years yet, as that dear good woman from Vishegorye, with her little Lizaveta in her arms, wished me yesterday. God bless the mother and the little girl Lizaveta," he crossed himself. "Porfiry, did you take her offering where I told you?"

He meant the sixty copecks brought him the day before by the good-humoured woman to be given "to someone poorer than me." Such offerings, always of money gained by personal toil, are made by way of penance voluntarily undertaken. The elder had sent Porfiry the evening before to a widow, whose house had been burnt down lately, and who after the fire had gone with her children begging alms. Porfiry hastened to reply that he had given the money, as he had been instructed, "from an unknown benefactress."

"Get up, my dear boy," the elder went on to Alyosha. "Let me look at you. Have you been home and seen your brother?" It seemed strange to Alyosha that he asked so confidently and precisely, about one of his brothers only--but which one? Then perhaps he had sent him out both yesterday and to-day for the sake of that brother.

"I have seen one of my brothers," answered Alyosha.

"I mean the elder one, to whom I bowed down."

"I only saw him yesterday and could not find him to-day," said Alyosha.

"Make haste to find him, go again to-morrow and make haste, leave everything and make haste. Perhaps you may still have time to prevent something terrible. I bowed down yesterday to the great suffering in store for him."

He was suddenly silent and seemed to be pondering. The words were strange. Father Iosif, who had witnessed the scene yesterday, exchanged glances with Father Paissy. Alyosha could not resist asking:

"Father and teacher," he began with extreme emotion, "your words are too obscure.... What is this suffering in store for him?"

"Don't inquire. I seemed to see something terrible yesterday... as though his whole future were expressed in his eyes. A look came into his eyes--so that I was instantly horror-stricken at what that man is preparing for himself. Once or twice in my life I've seen such a look in a man's face... reflecting as it were his future fate, and that fate, alas, came to pass. I sent you to him, Alexey, for I thought your brotherly face would help him. But everything and all our fates are from the Lord. ‘Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.’ Remember that. You, Alexey, I've many times silently blessed for your face, know that," added the elder with a gentle smile. "This is what I think of you, you will go forth from these walls, but will live like a monk in the world. You will have many enemies, but even your foes will love you. Life will bring you many misfortunes, but you will find your happiness in them, and will bless life and will make others bless it-- which is what matters most. Well, that is your character. Fathers and teachers," he addressed his friends with a tender smile, "I have never till to-day told even him why the face of this youth is so dear to me. Now I will tell you. His face has been as it were a remembrance and a prophecy for me. At the dawn of my life when I was a child I had an elder brother who died before my eyes at seventeen. And later on in the course of my life I gradually became convinced that that brother had been for a guidance and a sign from on high for me. For had he not come into my life, I should never perhaps, so I fancy at least, have become a monk and entered on this precious path. He appeared first to me in my childhood, and here, at the end of my pilgrimage, he seems to have come to me over again. It is marvellous, fathers and teachers, that Alexey, who has some, though not a great, resemblance in face, seems to me so like him spiritually, that many times I have taken him for that young man, my brother, mysteriously come back to me at the end of my pilgrimage, as a reminder and an inspiration. So that I positively wondered at so strange a dream in myself. Do you hear this, Porfiry?" he turned to the novice who waited on him. "Many times I've seen in your face as it were a look of mortification that I love Alexey more than you. Now you know why that was so, but I love you too, know that, and many times I grieved at your mortification. I should like to tell you, dear friends, of that youth, my brother, for there has been no presence in my life more precious, more significant and touching. My heart is full of tenderness, and I look at my whole life at this moment as though living through it again."

Here I must observe that this last conversation of Father Zossima with the friends who visited him on the last day of his life has been partly preserved in writing. Alexey Fyodorovitch Karamazov wrote it down from memory, some time after his elder's death. But whether this was only the conversation that took place then, or whether he added to it his notes of parts of former conversations with his teacher, I cannot determine. In his account, Father Zossima's talk goes on without interruption, as though he told his life to his friends in the form of a story, though there is no doubt, from other accounts of it, that the conversation that evening was general. Though the guests did not interrupt Father Zossima much, yet they too talked, perhaps even told something themselves. Besides, Father Zossima could not have carried on an uninterrupted narrative, for he was sometimes gasping for breath, his voice failed him, and he even lay down to rest on his bed, though he did not fall asleep and his visitors did not leave their seats. Once or twice the conversation was interrupted by Father Paissy's reading the Gospel. It is worthy of note, too, that no one of them supposed that he would die that night, for on that evening of his life after his deep sleep in the day he seemed suddenly to have found new strength, which kept him up through this long conversation. It was like a last effort of love which gave him marvellous energy; only for a little time, however, for his life was cut short immediately.. But of that later. I will only add now that I have preferred to confine myself to the account given by Alexey Fyodorovitch Karamazov. It will be shorter and not so fatiguing, though, of course, as I must repeat, Alyosha took a great deal from previous conversations and added them to it.

Notes of the Life of the deceased Priest and Monk, the Elder Zossima, taken from his own words by Alexey Fyodorovitch Karamazov.

BIOGRAPHICAL NOTES

(a) Father Zossima's Brother.

Beloved fathers and teachers, I was born in a distant province in the north, in the town of V. My father was a gentleman by birth, but of no great consequence or position. He died when I was only two years old, and I don't remember him at all. He left my mother a small house built of wood, and a fortune, not large, but sufficient to keep her and her children in comfort. There were two of us, my elder brother Markel and I. He was eight years older than I was, of hasty, irritable temperament, but kind-hearted and never ironical. He was remarkably silent, especially at home with me, his mother, and the servants. He did well at school, but did not get on with his school-fellows, though he never quarrelled, at least so my mother has told me. Six months before his death, when he was seventeen, he made friends with a political exile who had been banished from Moscow to our town for freethinking, and led a solitary existence there. He was a good scholar who had gained distinction in philosophy in the university. Something made him take a fancy to Markel, and he used to ask him to see him. The young man would spend whole evenings with him during that winter, till the exile was summoned to Petersburg to take up his post again at his own request, as he had powerful friends.

It was the beginning of Lent, and Markel would not fast, he was rude and laughed at it. "That's all silly twaddle, and there is no God," he said, horrifying my mother, the servants, and me too. For though I was only nine, I too was aghast at hearing such words. We had four servants, all serfs. I remember my mother selling one of the four, the cook Afimya, who was lame and elderly, for sixty paper roubles, and hiring a free servant to take her place.

In the sixth week in Lent, my brother, who was never strong and had a tendency to consumption, was taken ill. He was tall but thin and delicate-looking, and of very pleasing countenance. I suppose he caught cold, anyway the doctor, who came, soon whispered to my mother that it was galloping consumption, that he would not live through the spring. My mother began weeping, and, careful not to alarm my brother, she entreated him to go to church, to confess and take the sacrament, as he was still able to move about. This made him angry, and he said something profane about the church. He grew thoughtful, however; he guessed at once that he was seriously ill, and that that was why his mother was begging him to confess and take the sacrament. He had been aware, indeed, for a long time past, that he was far from well, and had a year before coolly observed at dinner to your mother and me, "My life won't be long among you, I may not live another year," which seemed now like a prophecy.

Three days passed and Holy Week had come. And on Tuesday morning my brother began going to church. "I am doing this simply for your sake, mother, to please and comfort you," he said. My mother wept with joy and grief. "His end must be near," she thought, "if there's such a change in him." But he was not able to go to church long, he took to his bed, so he had to confess and take the sacrament at home.

It was a late Easter, and the days were bright, fine, and full of fragrance. I remember he used to cough all night and sleep badly, but in the morning he dressed and tried to sit up in an arm-chair. That's how I remember him sitting, sweet and gentle, smiling, his face bright and joyous, in spite of his illness. A marvellous change passed over him, his spirit seemed transformed. The old nurse would come in and say, "Let me light the lamp before the holy image, my dear." And once he would not have allowed it and would have blown it out.

"Light it, light it, dear, I was a wretch to have prevented you doing it. You are praying when you light the lamp, and I am praying when I rejoice seeing you. So we are praying to the same God."

Those words seemed strange to us, and mother would go to her room and weep, but when she went in to him she wiped her eyes and looked cheerful. "Mother, don't weep, darling," he would say, "I've long to live yet, long to rejoice with you, and life is glad and joyful."

"Ah, dear boy, how can you talk of joy when you lie feverish at night, coughing as though you would tear yourself to pieces."

"Don't cry, mother," he would answer, "life is paradise, and we are all in paradise, but we won't see it; if we would, we should have heaven on earth the next day."

Everyone wondered at his words, he spoke so strangely and positively; we were all touched and wept. Friends came to see us. "Dear ones," he would say to them, "what have I done that you should love me so, how can you love anyone like me, and how was it I did not know, I did not appreciate it before?"

When the servants came in to him he would say continually, "Dear, kind people, why are you doing so much for me, do I deserve to be waited on? If it were God's will for me to live, I would wait on you, for all men should wait on one another."

Mother shook her head as she listened. "My darling, it's your illness makes you talk like that."

"Mother darling," he would say, "there must be servants and masters, but if so I will be the servant of my servants, the same as they are to me. And another thing, mother, every one of us has sinned against all men, and I more than any."

Mother positively smiled at that, smiled through her tears. "Why, how could you have sinned against all men, more than all? Robbers and murderers have done that, but what sin have you committed yet, that you hold yourself more guilty than all?"

"Mother, little heart of mine," he said (he had begun using such strange caressing words at that time), "little heart of mine, my joy, believe me, everyone is really responsible to all men for all men and for everything. I don't know how to explain it to you, but I feel it is so, painfully even. And how is it we went on then living, getting angry and not knowing?"

So he would get up every day, more and more sweet and joyous and full of love. When the doctor, an old German called Eisenschmidt, came:

"Well, doctor, have I another day in this world?" he would ask, joking.

"You'll live many days yet," the doctor would answer, "and months and years too."

"Months and years!" he would exclaim. "Why reckon the days? One day is enough for a man to know all happiness. My dear ones, why do we quarrel, try to outshine each other and keep grudges against each other? Let's go straight into the garden, walk and play there, love, appreciate, and kiss each other, and glorify life."

"Your son cannot last long," the doctor told my mother, as she accompanied him the door. "The disease is affecting his brain."

The windows of his room looked out into the garden, and our garden was a shady one, with old trees in it which were coming into bud. The first birds of spring were flitting in the branches, chirruping and singing at the windows. And looking at them and admiring them, he began suddenly begging their forgiveness too: "Birds of heaven, happy birds, forgive me, for I have sinned against you too." None of us could understand that at the time, but he shed tears of joy. "Yes," he said, "there was such a glory of God all about me: birds, trees, meadows, sky; only I lived in shame and dishonoured it all and did not notice the beauty and glory."

"You take too many sins on yourself," mother used to say, weeping.

"Mother, darling, it's for joy, not for grief I am crying. Though I can't explain it to you, I like to humble myself before them, for I don't know how to love them enough. If I have sinned against everyone, yet all forgive me, too, and that's heaven. Am I not in heaven now?"

And there was a great deal more I don't remember. I remember I went once into his room when there was no one else there. It was a bright evening, the sun was setting, and the whole room was lighted up. He beckoned me, and I went up to him. He put his hands on my shoulders and looked into my face tenderly, lovingly; he said nothing for a minute, only looked at me like that.

"Well," he said, "run and play now, enjoy life for me too."

I went out then and ran to play. And many times in my life afterwards I remembered even with tears how he told me to enjoy life for him too. There were many other marvellous and beautiful sayings of his, though we did not understand them at the time. He died the third week after Easter. He was fully conscious though he could not talk; up to his last hour he did not change. He looked happy, his eyes beamed and sought us, he smiled at us, beckoned us. There was a great deal of talk even in the town about his death. I was impressed by all this at the time, but not too much so, though I cried a good deal at his funeral. I was young then, a child, but a lasting impression, a hidden feeling of it all, remained in my heart, ready to rise up and respond when the time came. So indeed it happened.

(b) Of the Holy Scriptures in the Life of Father Zossima.

I was left alone with my mother. Her friends began advising her to send me to Petersburg as other parents did. "You have only one son now," they said, "and have a fair income, and you will be depriving him perhaps of a brilliant career if you keep him here." They suggested I should be sent to Petersburg to the Cadet Corps, that I might afterwards enter the Imperial Guard. My mother hesitated for a long time, it was awful to part with her only child, but she made up her mind to it at last, though not without many tears, believing she was acting for my happiness. She brought me to Petersburg and put me into the Cadet Corps, and I never saw her again. For she too died three years afterwards. She spent those three years mourning and grieving for both of us.

From the house of my childhood I have brought nothing but precious memories, for there are no memories more precious than those of early childhood in one's first home. And that is almost always so if there is any love and harmony in the family at all. Indeed, precious memories may remain even of a bad home, if only the heart knows how to find what is precious. With my memories of home I count, too, my memories of the Bible, which, child as I was, I was very eager to read at home. I had a book of Scripture history then with excellent pictures, called A Hundred and Four Stories from the Old and New Testament, and I learned to read from it. I have it lying on my shelf now; I keep it as a precious relic of the past. But even before I learned to read, I remember first being moved to devotional feeling at eight years old. My mother took me alone to mass (I don't remember where my brother was at the time) on the Monday before Easter. It was a fine day, and I remember to-day, as though I saw it now, how the incense rose from the censer and softly floated upwards and, overhead in the cupola, mingled in rising waves with the sunlight that streamed in at the little window. I was stirred by the sight, and for the first time in my life I consciously received the seed of God's word in my heart. A youth came out into the middle of the church carrying a big book, so large that at the time I fancied he could scarcely carry it. He laid it on the reading desk, opened it, and began reading, and suddenly for the first time I understood something read in the church of God. In the land of Uz, there lived a man, righteous and God-fearing, and he had great wealth, so many camels, so many sheep and asses, and his children feasted, and he loved them very much and prayed for them. "It may be that my sons have sinned in their feasting." Now the devil came before the Lord together with the sons of God, and said to the Lord that he had gone up and down the earth and under the earth. "And hast thou considered my servant Job?" God asked of him. And God boasted to the devil, pointing to His great and holy servant. And the devil laughed at God's words. "Give him over to me and Thou wilt see that Thy servant will murmur against Thee and curse Thy name." And God gave up the just man He loved so, to the devil. And the devil smote his children and his cattle and scattered his wealth, all of a sudden like a thunderbolt from heaven. And Job rent his mantle and fell down upon the ground and cried aloud, "Naked came I out of my mother's womb, and naked shall I return into the earth; the Lord gave and the Lord has taken away. Blessed be the name of the Lord for ever and ever."

Fathers and teachers, forgive my tears now, for all my childhood rises up again before me, and I breathe now as I breathed then, with the breast of a little child of eight, and I feel as I did then, awe and wonder and gladness. The camels at that time caught my imagination, and Satan, who talked like that with God, and God who gave His servant up to destruction, and His servant crying out: "Blessed be Thy name although Thou dost punish me," and then the soft and sweet singing in the church: "Let my prayer rise up before Thee," and again incense from the priest's censer and the kneeling and the prayer. Ever since then-- only yesterday I took it up--I've never been able to read that sacred tale without tears. And how much that is great, mysterious and unfathomable there is in it! Afterwards I heard the words of mockery and blame, proud words, "How could God give up the most loved of His saints for the diversion of the devil, take from him his children, smite him with sore boils so that he cleansed the corruption from his sores with a potsherd--and for no object except to boast to the devil 'See what My saint can suffer for My sake.’ "But the greatness of it lies just in the fact that it is a mystery--that the passing earthly show and the eternal verity are brought together in it. In the face of the earthly truth, the eternal truth is accomplished. The Creator, just as on the first days of creation He ended each day with praise: "That is good that I have created," looks upon Job and again praises His creation. And Job, praising the Lord, serves not only Him but all His creation for generations and generations, and for ever and ever, since for that he was ordained. Good heavens, what a book it is, and what lessons there are in it! What a book the Bible is, what a miracle, what strength is given with it to man! It is like a mould cast of the world and man and human nature, everything is there, and a law for everything for all the ages. And what mysteries are solved and revealed! God raises Job again, gives him wealth again. Many years pass by, and he has other children and loves them. But how could he love those new ones when those first children are no more, when he has lost them? Remembering them, how could he be fully happy with those new ones, however dear the new ones might be? But he could, he could. It's the great mystery of human life that old grief passes gradually into quiet, tender joy. The mild serenity of age takes the place of the riotous blood of youth. I bless the rising sun each day, and, as before, my heart sings to meet it, but now I love even more its setting, its long slanting rays and the soft, tender, gentle memories that come with them, the dear images from the whole of my long, happy life--and over all the Divine Truth, softening, reconciling, forgiving! My life is ending, I know that well, but every day that is left me I feel how earthly life is in touch with a new infinite, unknown, but approaching life, the nearness of which sets my soul quivering with rapture, my mind glowing and my heart weeping with joy.

Friends and teachers, I have heard more than once, and of late one may hear it more often, that the priests, and above all the village priests, are complaining on all sides of their miserable income and their humiliating lot. They plainly state, even in print--I've read it myself--that they are unable to teach the Scriptures to the people because of the smallness of their means, and if Lutherans and heretics come and lead the flock astray, they let them lead them astray because they have so little to live upon. May the Lord increase the sustenance that is so precious to them, for their complaint is just, too. But of a truth I say, if anyone is to blame in the matter, half the fault is ours. For he may be short of time, he may say truly that he is overwhelmed all the while with work and services, but still it's not all the time, even he has an hour a week to remember God. And he does not work the whole year round. Let him gather round him once a week, some hour in the evening, if only the children at first--the fathers will hear of it and they too will begin to come. There's no need to build halls for this, let him take them into his own cottage. They won't spoil his cottage, they would only be there one hour. Let him open that book and begin reading it without grand words or superciliousness, without condescension to them, but gently and kindly, being glad that he is reading to them and that they are listening with attention, loving the words himself, only stopping from time to time to explain words that are not understood by the peasants. Don't be anxious, they will understand everything, the orthodox heart will understand all! Let him read them about Abraham and Sarah, about Isaac and Rebecca, of how Jacob went to Laban and wrestled with the Lord in his dream and said, "This place is holy"- and he will impress the devout mind of the peasant. Let him read, especially to the children, how the brothers sold Joseph, the tender boy, the dreamer and prophet, into bondage, and told their father that a wild beast had devoured him, and showed him his blood-stained clothes. Let him read them how the brothers afterwards journeyed into Egypt for corn, and Joseph, already a great ruler, unrecognised by them, tormented them, accused them, kept his brother Benjamin, and all through love: "I love you, and loving you I torment you." For he remembered all his life how they had sold him to the merchants in the burning desert by the well, and how, wringing his hands, he had wept and besought his brothers not to sell him as a slave in a strange land. And how, seeing them again after many years, he loved them beyond measure, but he harassed and tormented them in love. He left them at last not able to bear the suffering of his heart, flung himself on his bed and wept. Then, wiping his tears away, he went out to them joyful and told them, "Brothers, I am your brother Joseph" Let him read them further how happy old Jacob was on learning that his darling boy was still alive, and how he went to Egypt leaving his own country, and died in a foreign land, bequeathing his great prophecy that had lain mysteriously hidden in his meek and timid heart all his life, that from his offspring, from Judah, will come the great hope of the world, the Messiah and Saviour.

Fathers and teachers, forgive me and don't be angry, that like a little child I've been babbling of what you know long ago, and can teach me a hundred times more skilfully. I only speak from rapture, and forgive my tears, for I love the Bible. Let him too weep, the priest of God, and be sure that the hearts of his listeners will throb in response. Only a little tiny seed is needed--drop it into the heart of the peasant and it won't die, it will live in his soul all his life, it will be hidden in the midst of his darkness and sin, like a bright spot, like a great reminder. And there's no need of much teaching or explanation, he will understand it all simply. Do you suppose that the peasants don't understand? Try reading them the touching story of the fair Esther and the haughty Vashti; or the miraculous story of Jonah in the whale. Don't forget either the parables of Our Lord, choose especially from the Gospel of St. Luke (that is what I did), and then from the Acts of the Apostles the conversion of St. Paul (that you mustn't leave out on any account), and from the Lives of the Saints, for instance, the life of Alexey, the man of God and, greatest of all, the happy martyr and the seer of God, Mary of Egypt--and you will penetrate their hearts with these simple tales. Give one hour a week to it in spite of your poverty, only one little hour. And you will see for yourselves that our people is gracious and grateful, and will repay you a hundred foId. Mindful of the kindness of their priest and the moving words they have heard from him, they will of their own accord help him in his fields and in his house and will treat him with more respect than before--so that it will even increase his worldly well-being too. The thing is so simple that sometimes one is even afraid to put it into words, for fear of being laughed at, and yet how true it is! One who does not believe in God will not believe in God's people. He who believes in God's people will see His Holiness too, even though he had not believed in it till then. Only the people and their future spiritual power will convert our atheists, who have torn themselves away from their native soil.

And what is the use of Christ's words, unless we set an example? The people is lost without the Word of God, for its soul is athirst for the Word and for all that is good.

In my youth, long ago, nearly forty years ago, I travelled all over Russia with Father Anfim, collecting funds for our monastery, and we stayed one night on the bank of a great navigable river with some fishermen. A good looking peasant lad, about eighteen, joined us; he had to hurry back next morning to pull a merchant's barge along the bank. I noticed him looking straight before him with clear and tender eyes. It was a bright, warm, still, July night, a cool mist rose from the broad river, we could hear the plash of a fish, the birds were still, all was hushed and beautiful, everything praying to God. Only we two were not sleeping, the lad and I, and we talked of the beauty of this world of God's and of the great mystery of it. Every blade of grass, every insect, ant, and golden bee, all so marvellously know their path, though they have not intelligence, they bear witness to the mystery of God and continually accomplish it themselves. I saw the dear lad's heart was moved. He told me that he loved the forest and the forest birds. He was a bird-catcher, knew the note of each of them, could call each bird. "I know nothing better than to be in the forest," said he, "though all things are good."

"Truly," I answered him, "all things are good and fair, because all is truth. Look," said I, "at the horse, that great beast that is so near to man; or the lowly, pensive ox, which feeds him and works for him; look at their faces, what meekness, what devotion to man, who often beats them mercilessly. What gentleness, what confidence and what beauty! It's touching to know that there's no sin in them, for all, all except man, is sinless, and Christ has been with them before us."

"Why," asked the boy, "is Christ with them too?"

"It cannot but be so," said I, "since the Word is for all. All creation and all creatures, every leaf is striving to the Word, singing glory to God, weeping to Christ, unconsciously accomplishing this by the mystery of their sinless life. Yonder," said I, "in the forest wanders the dreadful bear, fierce and menacing, and yet innocent in it." And I told him how once a bear came to a great saint who had taken refuge in a tiny cell in the wood. And the great saint pitied him, went up to him without fear and gave him a piece of bread. "Go along," said he, "Christ be with you," and the savage beast walked away meekly and obediently, doing no harm. And the lad was delighted that the bear had walked away without hurting the saint, and that Christ was with him too. "Ah," said he, "how good that is, how good and beautiful is all God's work!" He sat musing softly and sweetly. I saw he understood. And he slept beside me a light and sinless sleep. May God bless youth! And I prayed for him as I went to sleep. Lord, send peace and light to Thy people!

Chapter 2 (c) Recollections of Father Zossima's Youth before

he became a Monk. The Duel

I SPENT a long time, almost eight years, in the military cadet school at Petersburg, and in the novelty of my surroundings there, many of my childish impressions grew dimmer, though I forgot nothing. I picked up so many new habits and opinions that I was transformed into a cruel, absurd, almost savage creature. A surface polish of courtesy and society manners I did acquire together with the French language.

But we all, myself included, looked upon the soldiers in our service as cattle. I was perhaps worse than the rest in that respect, for I was so much more impressionable than my companions. By the time we left the school as officers, we were ready to lay down our lives for the honour of the regiment, but no one of us had any knowledge of the real meaning of honour, and if anyone had known it, he would have been the first to ridicule it. Drunkenness, debauchery and devilry were what we almost prided ourselves on. I don't say that we were bad by nature, all these young men were good fellows, but they behaved badly, and I worst of all. What made it worse for me was that I had come into my own money, and so I flung myself into a life of pleasure, and plunged headlong into all the recklessness of youth.

I was fond of reading, yet strange to say, the Bible was the one book I never opened at that time, though I always carried it about with me, and I was never separated from it; in very truth I was keeping that book "for the day and the hour, for the month and the year," though I knew it not.

After four years of this life, I chanced to be in the town of K. where our regiment was stationed at the time. We found the people of the town hospitable, rich, and fond of entertainments. I met with a cordial reception everywhere, as I was of a lively temperament and was known to be well off, which always goes a long way in the world. And then a circumstance happened which was the beginning of it all.

I formed an attachment to a beautiful and intelligent young girl of noble and lofty character, the daughter of people much respected. They were well-to-do people of influence and position. They always gave me a cordial and friendly reception. I fancied that the young lady looked on me with favour and my heart was aflame at such an idea. Later on I saw and fully realised that I perhaps was not so passionately in love with her at all, but only recognised the elevation of her mind and character, which I could not indeed have helped doing. I was prevented, however, from making her an offer at the time by my selfishness; I was loath to part with the allurements of my free and licentious bachelor life in the heyday of my youth, and with my pockets full of money. I did drop some hint as to my feelings however, though I put off taking any decisive step for a time. Then, all of a sudden, we were ordered off for two months to another district.

On my return two months later, I found the young lady already married to a rich neighbouring landowner, a very amiable man, still young though older than I was, connected with the best Petersburg society, which I was not, and of excellent education, which I also was not. I was so overwhelmed at this unexpected circumstance that my mind was positively clouded. The worst of it all was that, as I learned then, the young landowner had been a long while betrothed to her, and I had met him indeed many times in her house, but blinded by my conceit I had noticed nothing. And this particularly mortified me; almost everybody had known all about it, while I knew nothing. I was filled with sudden irrepressible fury. With flushed face I began recalling how often I had been on the point of declaring my love to her, and as she had not attempted to stop me or to warn me, she must, I concluded, have been laughing at me all the time. Later on, of course, I reflected and remembered that she had been very far from laughing at me; on the contrary, she used to turn off any love-making on my part with a jest and begin talking of other subjects; but at that moment I was incapable of reflecting and was all eagerness for revenge. I am surprised to remember that my wrath and revengeful feelings were extremely repugnant to my own nature, for being of an easy temper, I found it difficult to be angry with anyone for long, and so I had to work myself up artificially and became at last revolting and absurd.

I waited for an opportunity and succeeded in insulting my "rival" in the presence of a large company. I insulted him on a perfectly extraneous pretext, jeering at his opinion upon an important public event--it was in the year 1826--my jeer was, so people said, clever and effective. Then I forced him to ask for an explanation, and behaved so rudely that he accepted my challenge in spite of the vast inequality between us, as I was younger, a person of no consequence, and of inferior rank. I learned afterwards for a fact that it was from a jealous feeling on his side also that my challenge was accepted; he had been rather jealous of me on his wife's account before their marriage; he fancied now that if he submitted to be insulted by me and refused to accept my challenge, and if she heard of it, she might begin to despise him and waver in her love for him. I soon found a second in a comrade, an ensign of our regiment. In those days though duels were severely punished, yet duelling was a kind of fashion among the officers--so strong and deeply rooted will a brutal prejudice sometimes be.

It was the end of June, and our meeting was to take place at seven o'clock the next day on the outskirts of the town--and then something happened that in very truth was the turning point of my life. In the evening, returning home in a savage and brutal humour, I flew into a rage with my orderly Afanasy, and gave him two blows in the face with all my might, so that it was covered with blood. He had not long been in my service and I had struck him before, but never with such ferocious cruelty. And, believe me, though it's forty years ago, I recall it now with shame and pain. I went to bed and slept for about three hours; when I waked up the day was breaking. I got up--I did not want to sleep any more--I went to the window--opened it, it looked out upon the garden; I saw the sun rising; it was warm and beautiful, the birds were singing.

"What's the meaning of it?" I thought. "I feel in my heart as it were something vile and shameful. Is it because I am going to shed blood? No," I thought, "I feel it's not that. Can it be that I am afraid of death, afraid of being killed? No, that's not it, that's not it at all."... And all at once I knew what it was: it was because I had beaten Afanasy the evening before! It all rose before my mind, it all was, as it were, repeated over again; he stood before me and I was beating him straight on the face and he was holding his arms stiffly down, his head erect, his eyes fixed upon me as though on parade. He staggered at every blow and did not even dare to raise his hands to protect himself. That is what a man has been brought to, and that was a man beating a fellow creature! What a crime! It was as though a sharp dagger had pierced me right through. I stood as if I were struck dumb, while the sun was shining, the leaves were rejoicing and the birds were trilling the praise of God.... I hid my face in my hands, fell on my bed and broke into a storm of tears. And then I remembered by brother Markel and what he said on his death-bed to his servants: "My dear ones, why do you wait on me, why do you love me, am I worth your waiting on me?"

"Yes, am I worth it?" flashed through my mind. "After all what am I worth, that another man, a fellow creature, made in the likeness and image of God, should serve me?" For the first time in my life this question forced itself upon me. He had said, "Mother, my little heart, in truth we are each responsible to all for all, it's only that men don't know this. If they knew it, the world would be a paradise at once."

"God, can that too be false?" I thought as I wept. "In truth, perhaps, I am more than all others responsible for all, a greater sinner than all men in the world." And all at once the whole truth in its full light appeared to me: what was I going to do? I was going to kill a good, clever, noble man, who had done me no wrong, and by depriving his wife of happiness for the rest of her life, I should be torturing and killing her too. I lay thus in my bed with my face in the pillow, heedless how the time was passing. Suddenly my second, the ensign, came in with the pistols to fetch me.

"Ah," said he, "it's a good thing you are up already, it's time we were off, come along!"

I did not know what to do and hurried to and fro undecided; we went out to the carriage, however.

"Wait here a minute," I said to him. "I'll be back directly, I have forgotten my purse."

And I ran back alone, to Afanasy's little room.

"Afanasy," I said, "I gave you two blows on the face yesterday, forgive me," I said.

He started as though he were frightened, and looked at me; and I saw that it was not enough, and on the spot, in my full officer's uniform, I dropped at his feet and bowed my head to the ground.

"Forgive me," I said.

Then he was completely aghast.

"Your honour... sir, what are you doing? Am I worth it?"

And he burst out crying as I had done before, hid his face in his hands, turned to the window and shook all over with his sobs. I flew out to my comrade and jumped into the carriage.

"Ready," I cried. "Have you ever seen a conqueror?" I asked him. "Here is one before you."

I was in ecstasy, laughing and talking all the way, I don't remember what about.

He looked at me. "Well, brother, you are a plucky fellow, you'll keep up the honour of the uniform, I can see."

So we reached the place and found them there, waiting us. We were placed twelve paces apart; he had the first shot. I stood gaily, looking him full in the face; I did not twitch an eyelash, I looked lovingly at him, for I knew what I would do. His shot just grazed my cheek and ear.

"Thank God," I cried, "no man has been killed," and I seized my pistol, turned back and flung it far away into the wood. "That's the place for you," I cried.

I turned to my adversary.

"Forgive me, young fool that I am, sir," I said, "for my unprovoked insult to you and for forcing you to fire at me. I am ten times worse than you and more, maybe. Tell that to the person whom you hold dearest in the world."

I had no sooner said this than they all three shouted at me.

"Upon my word," cried my adversary, annoyed, "if you did not want to fight, why did not you let me alone?"

"Yesterday I was a fool, to-day I know better," I answered him gaily.

"As to yesterday, I believe you, but as for to-day, it is difficult to agree with your opinion," said he.

"Bravo," I cried, clapping my hands. "I agree with you there too, I have deserved it!"

"Will you shoot, sir, or not?"

"No, I won't," I said; "if you like, fire at me again, but it would be better for you not to fire."

The seconds, especially mine, were shouting too: "Can you disgrace the regiment like this, facing your antagonist and begging his forgiveness! If I'd only known this!"

I stood facing them all, not laughing now.

"Gentlemen," I said, "is it really so wonderful in these days to find a man who can repent of his stupidity and publicly confess his wrongdoing?"

"But not in a duel," cried my second again.

"That's what's so strange," I said. "For I ought to have owned my fault as soon as I got here, before he had fired a shot, before leading him into a great and deadly sin; but we have made our life so grotesque, that to act in that way would have been almost impossible, for only after I had faced his shot at the distance of twelve paces could my words have any significance for him, and if I had spoken before, he would have said, ‘He is a coward, the sight of the pistols has frightened him, no use to listen to him.’ Gentlemen," I cried suddenly, speaking straight from my heart, "look around you at the gifts of God, the clear sky, the pure air, the tender grass, the birds; nature is beautiful and sinless, and we, only we, are sinful and foolish, and we don't understand that life is heaven, for we have only to understand that and it will at once be fulfilled in all its beauty, we shall embrace each other and weep."

I would have said more but I could not; my voice broke with the sweetness and youthful gladness of it, and there was such bliss in my heart as I had never known before in my life.

"All this is rational and edifying," said my antagonist, "and in any case you are an original person."

"You may laugh," I said to him, laughing too, "but afterwards you will approve of me."

"Oh, I am ready to approve of you now," said he; "will you shake hands? for I believe you are genuinely sincere."

"No," I said, "not now, later on when I have grown worthier and deserve your esteem, then shake hands and you will do well."

We went home, my second upbraiding me all the way, while I kissed him. All my comrades heard of the affair at once and gathered together to pass judgment on me the same day.

"He has disgraced the uniform," they said; "Let him resign his commission."

Some stood up for me: "He faced the shot," they said.

"Yes, but he was afraid of his other shot and begged for forgiveness."

"If he had been afraid of being shot, he would have shot his own pistol first before asking forgiveness, while he flung it loaded into the forest. No, there's something else in this, something original."

I enjoyed listening and looking at them. "My dear friends and comrades," said I, "don't worry about my resigning my commission, for I have done so already. I have sent in my papers this morning and as soon as I get my discharge I shall go into a monastery--it's with that object I am leaving the regiment."

When I had said this every one of them burst out laughing.

"You should have told us of that first, that explains everything, we can't judge a monk."

They laughed and could not stop themselves, and not scornfully, but kindly and merrily. They all felt friendly to me at once, even those who had been sternest in their censure, and all the following month, before my discharge came, they could not make enough of me. "Ah, you monk," they would say. And everyone said something kind to me, they began trying to dissuade me, even to pity me: "What are you doing to yourself?"

"No," they would say, "he is a brave fellow, he faced fire and could have fired his own pistol too, but he had a dream the night before that he should become a monk, that's why he did it."

It was the same thing with the society of the town. Till then I had been kindly received, but had not been the object of special attention, and now all came to know me at once and invited me; they laughed at me, but they loved me. I may mention that although everybody talked openly of our duel, the authorities took no notice of it, because my antagonist was a near relation of our general, and as there had been no bloodshed and no serious consequences, and as I resigned my commission, they took it as a joke. And I began then to speak aloud and fearlessly, regardless of their laughter, for it was always kindly and not spiteful laughter. These conversations mostly took place in the evenings, in the company of ladies; women particularly liked listening to me then and they made the men listen.

"But how can I possibly be responsible for all?" everyone would laugh in my face. "Can I, for instance, be responsible for you?"

"You may well not know it," I would answer, "since the whole world has long been going on a different line, since we consider the veriest lies as truth and demand the same lies from others. Here I have for once in my life acted sincerely and, well, you all look upon me as a madman. Though you are friendly to me, yet, you see, you all laugh at me."

"But how can we help being friendly to you?" said my hostess, laughing. The room was full of people. All of a sudden the young lady rose, on whose account the duel had been fought and whom only lately I had intended to be my future wife. I had not noticed her coming into the room. She got up, came to me and held out her hand.

"Let me tell you," she said, "that I am the first not to laugh at you, but on the contrary I thank you with tears and express my respect for you for your action then."

Her husband, too, came up and then they all approached me and almost kissed me. My heart was filled with joy, but my attention was especially caught by a middle-aged man who came up to me with the others. I knew him by name already, but had never made his acquaintance nor exchanged a word with him till that evening.

(d) The Mysterious Visitor.

He had long been an official in the town; he was in a prominent position, respected by all, rich and had a reputation for benevolence. He subscribed considerable sums to the almshouse and the orphan asylum; he was very charitable, too, in secret, a fact which only became known after his death. He was a man of about fifty, almost stern in appearance and not much given to conversation. He had been married about ten years and his wife, who was still young, had borne him three children. Well, I was sitting alone in my room the following evening, when my door suddenly opened and this gentleman walked in.

I must mention, by the way, that I was no longer living in my former quarters. As soon as I resigned my commission, I took rooms with an old lady, the widow of a government clerk. My landlady's servant waited upon me, for I had moved into her rooms simply because on my return from the duel I had sent Afanasy back to the regiment, as I felt ashamed to look him in the face after my last interview with him. So prone is the man of the world to be ashamed of any righteous action.

"I have," said my visitor, "with great interest listened to you speaking in different houses the last few days and I wanted at last to make your personal acquaintance, so as to talk to you more intimately. Can you, dear sir, grant me this favour?"

"I can, with the greatest pleasure, and I shall look upon it as an honour." I said this, though I felt almost dismayed, so greatly was I impressed from the first moment by the appearance of this man. For though other people had listened to me with interest and attention, no one had come to me before with such a serious, stern, and concentrated expression. And now he had come to see me in my own rooms. He sat down.

"You are, I see, a man of great strength of character" he said; "as you have dared to serve the truth, even when by doing so you risked incurring the contempt of all."

"Your praise is, perhaps, excessive," I replied.

"No, it's not excessive," he answered; "believe me, such a course of action is far more difficult than you think. It is that which has impressed me, and it is only on that account that I have come to you," he continued. "Tell me, please, that is if you are not annoyed by my perhaps unseemly curiosity, what were your exact sensations, if you can recall them, at the moment when you made up your mind to ask forgiveness at the duel. Do not think my question frivolous; on the contrary, I have in asking the question a secret motive of my own, which I will perhaps explain to you later on, if it is God's will that we should become more intimately acquainted."

All the while he was speaking, I was looking at him straight into the face and I felt all at once a complete trust in him and great curiosity on my side also, for I felt that there was some strange secret in his soul.

"You ask what were my exact sensations at the moment when I asked my opponent's forgiveness," I answered; "but I had better tell you from the beginning what I have not yet told anyone else." And I described all that had passed between Afanasy and me, and how I had bowed down to the ground at his feet. "From that you can see for yourself," I concluded, "that at the time of the duel it was easier for me, for I had made a beginning already at home, and when once I had started on that road, to go farther along it was far from being difficult, but became a source of joy and happiness."

I liked the way he looked at me as he listened. "All that," he said, "is exceedingly interesting. I will come to see you again and again."

And from that time forth he came to see me nearly every evening. And we should have become greater friends, if only he had ever talked of himself. But about himself he scarcely ever said a word, yet continually asked me about myself. In spite of that I became very fond of him and spoke with perfect frankness to him about all my feelings; "for," thought I, "what need have I to know his secrets, since I can see without that that is a good man? Moreover, though he is such a serious man and my senior, he comes to see a youngster like me and treats me as his equal." And I learned a great deal that was profitable from him, for he was a man of lofty mind.

"That life is heaven," he said to me suddenly, "that I have long been thinking about"; and all at once he added, "I think of nothing else indeed." He looked at me and smiled. "I am more convinced of it than you are, I will tell you later why."

I listened to him and thought that he evidently wanted to tell me something.

"Heaven," he went on, "lies hidden within all of us--here it lies hidden in me now, and if I will it, it will be revealed to me to-morrow and for all time."

I looked at him; he was speaking with great emotion and gazing mysteriously at me, as if he were questioning me.

"And that we are all responsible to all for all, apart from our own sins, you were quite right in thinking that, and it is wonderful how you could comprehend it in all its significance at once. And in very truth, so soon as men understand that, the Kingdom of Heaven will be for them not a dream, but a living reality."

"And when," I cried out to him bitterly, "when will that come to pass? and will it ever come to pass? Is not it simply a dream of ours?"

"What then, you don't believe it," he said. "You preach it and don't believe it yourself. Believe me, this dream, as you call it, will come to pass without doubt; it will come, but not now, for every process has its law. It's a spiritual, psychological process. To transform the world, to recreate it afresh, men must turn into another path psychologically. Until you have become really, in actual fact, a brother to everyone, brotherhood will not come to pass. No sort of scientific teaching, no kind of common interest, will ever teach men to share property and privileges with equal consideration for all. Everyone will think his share too small and they will be always envying, complaining and attacking one another. You ask when it will come to pass; it will come to pass, but first we have to go though the period of isolation."

"What do you mean by isolation?" I asked him.

"Why, the isolation that prevails everywhere, above all in our age-- it has not fully developed, it has not reached its limit yet. For everyone strives to keep his individuality as apart as possible, wishes to secure the greatest possible fullness of life for himself; but meantime all his efforts result not in attaining fullness of life but self-destruction, for instead of self-realisation he ends by arriving at complete solitude. All mankind in our age have split up into units, they all keep apart, each in his own groove; each one holds aloof, hides himself and hides what he has, from the rest, and he ends by being repelled by others and repelling them. He heaps up riches by himself and thinks, ‘How strong I am now and how secure,’ and in his madness he does not understand that the more he heaps up, the more he sinks into self-destructive impotence. For he is accustomed to rely upon himself alone and to cut himself off from the whole; he has trained himself not to believe in the help of others, in men and in humanity, and only trembles for fear he should lose his money and the privileges that he has won for himself. Everywhere in these days men have, in their mockery, ceased to understand that the true security is to be found in social solidarity rather than in isolated individual effort. But this terrible individualism must inevitably have an end, and all will suddenly understand how unnaturally they are separated from one another. It will be the spirit of the time, and people will marvel that they have sat so long in darkness without seeing the light. And then the sign of the Son of Man will be seen in the heavens.... But, until then, we must keep the banner flying. Sometimes even if he has to do it alone, and his conduct seems to be crazy, a man must set an example, and so draw men's souls out of their solitude, and spur them to some act of brotherly love, that the great idea may not die."

Our evenings, one after another, were spent in such stirring and fervent talk. I gave up society and visited my neighbours much less frequently. Besides, my vogue was somewhat over. I say this, not as blame, for they still loved me and treated me good-humouredly, but there's no denying that fashion is a great power in society. I began to regard my mysterious visitor with admiration, for besides enjoying his intelligence, I began to perceive that he was brooding over some plan in his heart, and was preparing himself perhaps for a great deed. Perhaps he liked my not showing curiosity about his secret, not seeking to discover it by direct question nor by insinuation. But I noticed at last, that he seemed to show signs of wanting to tell me something. This had become quite evident, indeed, about a month after he first began to visit me.

"Do you know," he said to me once, "that people are very inquisitive about us in the town and wonder why I come to see you so often. But let them wonder, for soon all will be explained."

Sometimes an extraordinary agitation would come over him, and almost always on such occasions he would get up and go away. Sometimes he would fix a long piercing look upon me, and I thought, "He will say something directly now." But he would suddenly begin talking of something ordinary and familiar. He often complained of headache too.

One day, quite unexpectedly indeed, after he had been talking with great fervour a long time, I saw him suddenly turn pale, and his face worked convulsively, while he stared persistently at me.

"What's the matter?" I said; "do you feel ill?"--he had just been complaining of headache.

"I... do you know... I murdered someone."

He said this and smiled with a face as white as chalk. "Why is it he is smiling?" The thought flashed through my mind before I realised anything else. I too turned pale.

"What are you saying?" I cried.

"You see," he said, with a pale smile, "how much it has cost me to say the first word. Now I have said it, I feel I've taken the first step and shall go on."

For a long while I could not believe him, and I did not believe him at that time, but only after he had been to see me three days running and told me all about it. I thought he was mad, but ended by being convinced, to my great grief and amazement. His crime was a great and terrible one.

Fourteen years before, he had murdered the widow of a landowner, a wealthy and handsome young woman who had a house in our town. He fell passionately in love with her, declared his feeling and tried to persuade her to marry him. But she had already given her heart to another man, an officer of noble birth and high rank in the service, who was at that time away at the front, though she was expecting him soon to return. She refused his offer and begged him not to come and see her. After he had ceased to visit her, he took advantage of his knowledge of the house to enter at night through the garden by the roof, at great risk of discovery. But, as often happens, a crime committed with extraordinary audacity is more successful than others.

Entering the garret through the skylight, he went down the ladder, knowing that the door at the bottom of it was sometimes, through the negligence of the servants, left unlocked. He hoped to find it so, and so it was. He made his way in the dark to her bedroom, where a light was burning. As though on purpose, both her maids had gone off to a birthday party in the same street, without asking leave. The other servants slept in the servants’ quarters or in the kitchen on the ground floor. His passion flamed up at the sight of her asleep, and then vindictive, jealous anger took possession of his heart, and like a drunken man, beside himself, he thrust a knife into her heart, so that she did not even cry out. Then with devilish and criminal cunning he contrived that suspicion should fall on the servants. He was so base as to take her purse, to open her chest with keys from under her pillow, and to take some things from it, doing it all as it might have been done by an ignorant servant, leaving valuable papers and taking only money. He took some of the larger gold things, but left smaller articles that were ten times as valuable. He took with him, too, some things for himself as remembrances, but of that later. Having done this awful deed. he returned by the way he had come.

Neither the next day, when the alarm was raised, nor at any time after in his life, did anyone dream of suspecting that he was the criminal. No one indeed knew of his love for her, for he was always reserved and silent and had no friend to whom he would have opened his heart. He was looked upon simply as an acquaintance, and not a very intimate one, of the murdered woman, as for the previous fortnight he had not even visited her. A serf of hers called Pyotr was at once suspected, and every circumstance confirmed the suspicion. The man knew--indeed his mistress did not conceal the fact--that having to send one of her serfs as a recruit she had decided to send him, as he had no relations and his conduct was unsatisfactory. People had heard him angrily

threatening to murder her when he was drunk in a tavern. Two days before her death, he had run away, staying no one knew where in the town. The day after the murder, he was found on the road leading out of the town, dead drunk, with a knife in his pocket, and his right hand happened to be stained with blood. He declared that his nose had been bleeding, but no one believed him. The maids confessed that they had gone to a party and that the street door had been left open till they returned. And a number of similar details came to light, throwing suspicion on the innocent servant.

They arrested him, and he was tried for the murder; but a week after the arrest, the prisoner fell sick of a fever and died unconscious in the hospital. There the matter ended and the judges and the authorities and everyone in the town remained convinced that the crime had been committed by no one but the servant who had died in the hospital. And after that the punishment began.

My mysterious visitor, now my friend, told me that at first he was not in the least troubled by pangs of conscience. He was miserable a long time, but not for that reason; only from regret that he had killed the woman he loved, that she was no more, that in killing her he had killed his love, while the fire of passion was still in his veins. But of the innocent blood he had shed, of the murder of a fellow creature, he scarcely thought. The thought that his victim might have become the wife of another man was insupportable to him, and so, for a long time, he was convinced in his conscience that he could not have acted otherwise.

At first he was worried at the arrest of the servant, but his illness and death soon set his mind at rest, for the man's death was apparently (so he reflected at the time) not owing to his arrest or his fright, but a chill he had taken on the day he ran away, when he had lain all night dead drunk on the damp ground. The theft of the money and other things troubled him little, for he argued that the theft had not been committed for gain but to avert suspicion. The sum stolen was small, and he shortly afterwards subscribed the whole of it, and much more, towards the funds for maintaining an almshouse in the town. He did this on purpose to set his conscience at rest about the theft, and it's a remarkable fact that for a long time he really was at peace--he told me this himself. He entered then upon a career of great activity in the service, volunteered for a difficult and laborious duty, which occupied him two years, and being a man of strong will almost forgot the past. Whenever he recalled it, he tried not to think of it at all. He became active in philanthropy too, founded and helped to maintain many institutions in the town, did a good deal in the two capitals, and in both Moscow and Petersburg was elected a member of philanthropic societies.

At last, however, he began brooding over the past, and the strain of it was too much for him. Then he was attracted by a fine and intelligent girl and soon after married her, hoping that marriage would dispel his lonely depression, and that by entering on a new life and scrupulously doing his duty to his wife and children, he would escape from old memories altogether. But the very opposite of what he expected happened. He began, even in the first month of his marriage, to be continually fretted by the thought, "My wife loves me- but what if she knew?" When she first told him that she would soon bear him a child, he was troubled. "I am giving life, but I have taken life." Children came. "How dare I love them, teach and educate them, how can I talk to them of virtue? I have shed blood." They were splendid children, he longed to caress them; "and I can't look at their innocent candid faces, I am unworthy."

At last he began to be bitterly and ominously haunted by the blood of his murdered victim, by the young life he had destroyed, by the blood that cried out for vengeance. He had begun to have awful dreams. But, being a man of fortitude, he bore his suffering a long time, thinking: "I shall expiate everything by this secret agony." But that hope, too, was vain; the longer it went on, the more intense was his suffering.

He was respected in society for his active benevolence, though everyone was overawed by his stern and gloomy character. But the more he was respected, the more intolerable it was for him. He confessed to me that he had thoughts of killing himself. But he began to be haunted by another idea--an idea which he had at first regarded as impossible and unthinkable, though at last it got such a hold on his heart that he could not shake it off. He dreamed of rising up, going out and confessing in the face of all men that he had committed murder. For three years this dream had pursued him, haunting him in different forms. At last he believed with his whole heart that if he confessed his crime, he would heal his soul and would be at peace for ever. But this belief filled his heart with terror, for how could he carry it out? And then came what happened at my duel.

"Looking at you, I have made up my mind."

I looked at him.

"Is it possible," I cried, clasping my hands, "that such a trivial incident could give rise to a resolution in you?"

"My resolution has been growing for the last three years," he answered, "and your story only gave the last touch to it. Looking at you, I reproached myself and envied you." He said this to me almost sullenly.

"But you won't be believed," I observed; "it's fourteen years ago."

"I have proofs, great proofs. I shall show them."

Then I cried and kissed him.

"Tell me one thing, one thing," he said (as though it all depended upon me), "my wife, my children! My wife may die of grief, and though my children won't lose their rank and property, they'll be a convict's children and for ever! And what a memory, what a memory of me I shall leave in their hearts!"

I said nothing.

"And to part from them, to leave them for ever? It's for ever, you know, for ever!" I sat still and repeated a silent prayer. I got up at last, I felt afraid.

"Well?" He looked at me.

"Go!" said I, "confess. Everything passes, only the truth remains. Your children will understand, when they grow up, the nobility of your resolution."

He left me that time as though he had made up his mind. Yet for more than a fortnight afterwards, he came to me every evening, still preparing himself, still unable to bring himself to the point. He made my heart ache. One day he would come determined and say fervently:

"I know it will be heaven for me, heaven, the moment I confess. Fourteen years I've been in hell. I want to suffer. I will take my punishment and begin to live. You can pass through the world doing wrong, but there's no turning back. Now I dare not love my neighbour nor even my own children. Good God, my children will understand, perhaps, what my punishment has cost me and will not condemn me! God is not in strength but in truth."

"All will understand your sacrifice," I said to him, "if not at once, they will understand later; for you have served truth, the higher truth, not of the earth."

And he would go away seeming comforted, but next day he would come again, bitter, pale, sarcastic.

"Every time I come to you, you look at me so inquisitively as though to say, ‘He has still not confessed!’ Wait a bit, don't despise me too much. It's not such an easy thing to do as you would think. Perhaps I shall not do it at all. You won't go and inform against me then, will you?"

And far from looking at him with indiscreet curiosity, I was afraid to look at him at all. I was quite ill from anxiety, and my heart was full of tears. I could not sleep at night.

"I have just come from my wife," he went on. "Do you understand what the word ‘wife’ means? When I went out, the children called to me, 'Good-bye, father, make haste back to read The Children's Magazine with us.’ No, you don't understand that! No one is wise from another man's woe."

His eyes were glittering, his lips were twitching. Suddenly he struck the table with his fist so that everything on it danced--it was the first time he had done such a thing, he was such a mild man.

"But need I?" he exclaimed, "must I? No one has been condemned, no one has been sent to Siberia in my place, the man died of fever. And I've been punished by my sufferings for the blood I shed. And I shan't be believed, they won't believe my proofs. Need I confess, need I? I am ready to go on suffering all my life for the blood I have shed, if only my wife and children may be spared. Will it be just to ruin them with me? Aren't we making a mistake? What is right in this case? And will people recognise it, will they appreciate it, will they respect it?"

"Good Lord!" I thought to myself, "he is thinking of other people's respect at such a moment!" And I felt so sorry for him then, that I believe I would have shared his fate if it could have comforted him. I saw he was beside himself. I was aghast, realising with my heart as well as my mind what such a resolution meant.

"Decide my fate!" he exclaimed again.

"Go and confess," I whispered to him. My voice failed me, but I whispered it firmly. I took up the New Testament from the table, the Russian translation, and showed him the Gospel of St. John, chapter 12, verse 24: "Verily, verily, I say unto you,

except a corn of wheat fall into

the ground and die, it abideth alone:

but if it die, it bringeth forth much fruit."

I had just been reading that verse when he came in. He read it.

"That's true," he said, he smiled bitterly. "It's terrible the things you find in those books," he said, after a pause. "It's easy enough to thrust them upon one. And who wrote them? Can they have been written by men?"

"The Holy Spirit wrote them," said I.

"It's easy for you to prate," he smiled again, this time almost with hatred.

I took the book again, opened it in another place and showed him the Epistle to the Hebrews, chapter 10, verse 31. He read: "It is a fearful thing to fall

into the hands of the living God."

He read it and simply flung down the book. He was trembling all over.

"An awful text," he said. "There's no denying you've picked out fitting ones." He rose from the chair. "Well!" he said, "good-bye, perhaps I shan't come again... we shall meet in heaven. So I have been for fourteen years ‘in the hands of the living God,’ that's how one must think of those fourteen years. To-morrow I will beseech those hands to let me go."

I wanted to take him in my arms and kiss him, but I did not dare--his face was contorted add sombre. He went away.

"Good God," I thought, "what has he gone to face!" I fell on my knees before the ikon and wept for him before the Holy Mother of God, our swift defender and helper. I was half an hour praying in tears, and it was late, about midnight. Suddenly I saw the door open and he came in again. I was surprised.

Where have you been?" I asked him.

"I think," he said, "I've forgotten something... my handkerchief, I think.... Well, even if I've not forgotten anything, let me stay a little."

He sat down. I stood over him.

"You sit down, too," said he.

I sat down. We sat still for two minutes; he looked intently at me and suddenly smiled. I remembered that--then he got up, embraced me warmly and kissed me.

"Remember," he said, "how I came to you a second time. Do you hear, remember it!"

And he went out.

"To-morrow," I thought.

And so it was. I did not know that evening that the next day was his birthday. I had not been out for the last few days, so I had no chance of hearing it from anyone. On that day he always had a great gathering, everyone in the town went to it. It was the same this time. After dinner he walked into the middle of the room, with a paper in his hand --a formal declaration to the chief of his department who was present. This declaration he read aloud to the whole assembly. It contained a full account of the crime, in every detail.

"I cut myself off from men as a monster. God has visited me," he said in conclusion. "I want to suffer for my sin!"

Then he brought out and laid on the table all the things he had been keeping for fourteen years, that he thought would prove his crime, the jewels belonging to the murdered woman which he had stolen to divert suspicion, a cross and a locket taken from her neck with a portrait of her betrothed in the locket, her notebook and two letters; one from her betrothed, telling her that he would soon be with her, and her unfinished answer left on the table to be sent off next day. He carried off these two letters--what for? Why had he kept them for fourteen years afterwards instead of destroying them as evidence against him?

And this is what happened: everyone was amazed and horrified, everyone refused to believe it and thought that he was deranged, though all listened with intense curiosity. A few days later it was fully decided and agreed in every house that the unhappy man was mad. The legal authorities could not refuse to take the case up, but they too dropped it. Though the trinkets and letters made them ponder, they decided that even if they did turn out to be authentic, no charge could be based on those alone. Besides, she might have given him those things as a friend, or asked him to take care of them for her. I heard afterwards, however, that the genuineness of the things was proved by the friends and relations of the murdered woman, and that there was no doubt about them. Yet nothing was destined to come of it, after all.

Five days later, all had heard that he was ill and that his life was in danger. The nature of his illness I can't explain; they said it was an affection of the heart. But it became known that the doctors had been induced by his wife to investigate his mental condition also, and had come to the conclusion that it was a case of insanity. I betrayed nothing, though people ran to question me. But when I wanted to visit him, I was for a long while forbidden to do so, above all by his wife.

"It's you who have caused his illness," she said to me; "he was always gloomy, but for the last year people noticed that he was peculiarly excited and did strange things, and now you have been the ruin of him. Your preaching has brought him to this; for the last month he was always with you."

Indeed, not only his wife but the whole town were down upon me and blamed me. "It's all your doing," they said. I was silent and indeed rejoiced at heart, for I saw plainly God's mercy to the man who had turned against himself and punished himself. I could not believe in his insanity.

They let me see him at last. he insisted upon saying good-bye to me. I went in to him and saw at once, that not only his days, but his hours were numbered. He was weak, yellow, his hands trembled, he gasped for breath, but his face was full of tender and happy feeling.

"It is done!" he said. "I've long been yearning to see you. Why didn't you come?"

I did not tell him that they would not let me see him.

"God has had pity on me and is calling me to Himself. I know I am dying, but I feel joy and peace for the first time after so many years. There was heaven in my heart from the moment I had done what I had to do. Now I dare to love my children and to kiss them. Neither my wife nor the judges, nor anyone has believed it. My children will never believe it either. I see in that God's mercy to them. I shall die, and my name will be without a stain for them. And now I feel God near, my heart rejoices as in Heaven... I have done my duty."

He could not speak, he gasped for breath, he pressed my hand warmly, looking fervently at me. We did not talk for long, his wife kept peeping in at us. But he had time to whisper to me:

"Do you remember how I came back to you that second time, at midnight? I told you to remember it. You know what I came back for? I came to kill you!"

I started.

"I went out from you then into the darkness, I wandered about the streets, struggling with myself. And suddenly I hated you so that I could hardly bear it. Now, I thought, he is all that binds me, and he is my judge. I can't refuse to face my punishment to-morrow, for he knows all. It was not that I was afraid you would betray me (I never even thought of that), but I thought, ‘How can I look him in the face if I don't confess?’ And if you had been at the other end of the earth, but alive, it would have been all the same, the thought was unendurable that you were alive knowing everything and condemning me. I hated you as though you were the cause, as though you were to blame for everything. I came back to you then, remembering that you had a dagger lying on your table. I sat down and asked you to sit down, and for a whole minute I pondered. If I had killed you, I should have been ruined by that murder even if I had not confessed the other. But I didn't think about that at all, and I didn't want to think of it at that moment. I only hated you and longed to revenge myself on you for everything. The Lord vanquished the devil in my heart. But let me tell you, you were never nearer death."

A week later he died. The whole town followed him to the grave. The chief priest made a speech full of feeling. All lamented the terrible illness that had cut short his days. But all the town was up in arms against me after the funeral, and people even refused to see me. Some, at first a few and afterwards more, began indeed to believe in the truth of his story, and they visited me and questioned me with great interest and eagerness, for man loves to see the downfall and disgrace of the righteous. But I held my tongue, and very shortly after, I left the town, and five months later by God's grace I entered the safe and blessed path, praising the unseen finger which had guided me so clearly to it. But I remember in my prayer to this day, the servant of God, Mihail, who suffered so greatly.

Chapter 3

Conversations and Exhortations of Father Zossima

(e) The Russian Monk and his possible Significance.

FATHERS and teachers, what is the monk? In the cultivated world the word is nowadays pronounced by some people with a jeer, and by others it is used as a term of abuse, and this contempt for the monk is growing. It is true, alas, it is true, that there are many sluggards, gluttons, profligates, and insolent beggars among monks. Educated people point to these: "You are idlers, useless members of society, you live on the labour of others, you are shameless beggars." And yet how many meek and humble monks there are, yearning for solitude and fervent prayer in peace! These are less noticed, or passed over in silence. And how suprised men would be if I were to say that from these meek monks, who yearn for solitary prayer, the salvation of Russia will come perhaps once more! For they are in truth made ready in peace and quiet "for the day and the hour, the month and the year." Meanwhile, in their solitude, they keep the image of Christ fair and undefiled, in the purity of God's truth, from the times of the Fathers of old, the Apostles and the martyrs. And when the time comes they will show it to the tottering creeds of the world. That is a great thought. That star will rise out of the East.

That is my view of the monk, and is it false? Is it too proud? Look at the worldly and all who set themselves up above the people of God; has not God's image and His truth been distorted in them? They have science; but in science there is nothing but what is the object of sense. The spiritual world, the higher part of man's being is rejected altogether, dismissed with a sort of triumph, even with hatred. The world has proclaimed the reign of freedom, especially of late, but what do we see in this freedom of theirs? Nothing but slavery and self-destruction! For the world says:

"You have desires and so satisfy them, for you have the same rights as the most rich and powerful. Don't be afraid of satisfying them and even multiply your desires." That is the modern doctrine of the world. In that they see freedom. And what follows from this right of multiplication of desires? In the rich, isolation and spiritual suicide; in the poor, envy and murder; for they have been given rights, but have not been shown the means of satisfying their wants. They maintain that the world is getting more and more united, more and more bound together in brotherly community, as it overcomes distance and sets thoughts flying through the air.

Alas, put no faith in such a bond of union. Interpreting freedom as the multiplication and rapid satisfaction of desires, men distort their own nature, for many senseless and foolish desires and habits and ridiculous fancies are fostered in them. They live only for mutual envy, for luxury and ostentation. To have dinners visits, carriages, rank, and slaves to wait on one is looked upon as a necessity, for which life, honour and human feeling are sacrificed, and men even commit suicide if they are unable to satisfy it. We see the same thing among those who are not rich, while the poor drown their unsatisfied need and their envy in drunkenness. But soon they will drink blood instead of wine, they are being led on to it. I ask you is such a man free? I knew one "champion of freedom" who told me himself that, when he was deprived of tobacco in prison, he was so wretched at the privation that he almost went and betrayed his cause for the sake of getting tobacco again! And such a man says, "I am fighting for the cause of humanity."

How can such a one fight? What is he fit for? He is capable perhaps of some action quickly over, but he cannot hold out long. And it's no wonder that instead of gaining freedom they have sunk into slavery, and instead of serving, the cause of brotherly love and the union of humanity have fallen, on the contrary, into dissension and isolation, as my mysterious visitor and teacher said to me in my youth. And therefore the idea of the service of humanity, of brotherly love and the solidarity of mankind, is more and more dying out in the world, and indeed this idea is sometimes treated with derision. For how can a man shake off his habits? What can become of him if he is in such bondage to the habit of satisfying the innumerable desires he has created for himself? He is isolated, and what concern has he with the rest of humanity? They have succeeded in accumulating a greater mass of objects, but the joy in the world has grown less.

The monastic way is very different. Obedience, fasting, and prayer are laughed at, yet only through them lies the way to real, true freedom. I cut off my superfluous and unnecessary desires, I subdue my proud and wanton will and chastise it with obedience, and with God's help I attain freedom of spirit and with it spiritual joy. Which is most capable of conceiving a great idea and serving it--the rich in his isolation or the man who has freed himself from the tyranny of material things and habits? The monk is reproached for his solitude, "You have secluded yourself within the walls of the monastery for your own salvation, and have forgotten the brotherly service of humanity!" But we shall see which will be most zealous in the cause of brotherly love. For it is not we, but they, who are in isolation, though they don't see that. Of old, leaders of the people came from among us, and why should they not again? The same meek and humble ascetics will rise up and go out to work for the great cause. The salvation of Russia comes from the people. And the Russian monk has always been on the side of the people. We are isolated only if the people are isolated. The people believe as we do, and an unbelieving reformer will never do anything in Russia, even if he is sincere in heart and a genius. Remember that! The people will meet the atheist and overcome him, and Russia will be one and orthodox. Take care of the peasant and guard his heart. Go on educating him quietly. That's your duty as monks, for the peasant has God in his heart. (f) Of Masters and Servants, and of whether it is

possible for them to be Brothers in the Spirit.

Of course, I don't deny that there is sin in the peasants too. And the fire of corruption is spreading visibly, hourly, working from above downwards. The spirit of isolation is coming upon the people too. Money-lenders and devourers of the commune are rising up. Already the merchant grows more and more eager for rank, and strives to show himself cultured though he has not a trace of culture, and to this end meanly despises his old traditions, and is even ashamed of the faith of his fathers. He visits princes, though he is only a peasant corrupted. The peasants are rotting in drunkenness and cannot shake off the habit. And what cruelty to their wives, to their children even! All from drunkenness! I've seen in the factories children of nine years old, frail, rickety, bent and already depraved. The stuffy workshop, the din of machinery, work all day long, the vile language and the drink, the drink--is that what a little child's heart needs? He needs sunshine, childish play, good examples all about him, and at least a little love. There must be no more of this, monks, no more torturing of children, rise up and preach that, make haste, make haste!

But God will save Russia, for though the peasants are corrupted and cannot renounce their filthy sin, yet they know it is cursed by God and that they do wrong in sinning. So that our people still believe in righteousness, have faith in God and weep tears of devotion.

It is different with the upper classes. They, following science, want to base justice on reason alone, but not with Christ, as before, and they have already proclaimed that there is no crime, that there is no sin. And that's consistent, for if you have no God what is the meaning of crime? In Europe the people are already rising up against the rich with violence, and the leaders of the people are everywhere leading them to bloodshed, and teaching them that their wrath is righteous. But their "wrath is accursed, for it is cruel." But God will save Russia as He has saved her many times. Salvation will come from the people, from their faith and their meekness.

Fathers and teachers, watch over the people's faith and this will not be a dream. I've been struck all my life in our great people by their dignity, their true and seemly dignity. I've seen it myself, I can testify to it, I've seen it and marvelled at it, I've seen it in spite of the degraded sins and poverty-stricken appearance of our peasantry. They are not servile, and even after two centuries of serfdom they are free in manner and bearing, yet without insolence, and not revengeful and not envious. "You are rich and noble, you are clever and talented, well, be so, God bless you. I respect you, but I know that I too am a man. By the very fact that I respect you without envy I prove my dignity as a man."

In truth if they don't say this (for they don't know how to say this yet), that is how they act. I have seen it myself, I have known it myself, and, would you believe it, the poorer our Russian peasant is, the more noticeable is that serene goodness, for the rich among them are for the most part corrupted already, and much of that is due to our carelessness and indifference. But God will save His people, for Russia is great in her humility. I dream of seeing, and seem to see clearly already, our future. It will come to pass that even the most corrupt of our rich will end by being ashamed of his riches before the poor, and the poor, seeing his humility, will understand and give way before him, will respond joyfully and kindly to his honourable shame. Believe me that it will end in that; things are moving to that. Equality is to be found only in the spiritual dignity of man, and that will only be understood among us. If we were brothers, there would be fraternity, but before that they will never agree about the division of wealth. We preserve the image of Christ, and it will shine forth like a precious diamond to the whole world. So may it be, so may it be!

Fathers and teachers, a touching incident befell me once. In my wanderings I met in the town of K. my old orderly, Afanasy. It was eight years since I had parted from him. He chanced to see me in the market-place, recognised me, ran up to me, and how delighted he was! He simply pounced on me: "Master dear, is it you? Is it really you I see?" He took me home with him.

He was no longer in the army, he was married and already had two little children. He and his wife earned their living as costermongers in the market-place. His room was poor, but bright and clean. He made me sit down, set the samovar, sent for his wife, as though my appearance were a festival for them. He brought me his children: "Bless them, Father."

"Is it for me to bless them? I am only a humble monk. I will pray for them. And for you, Afanasy Pavlovitch, I have prayed every day since that day, for it all came from you," said I. And I explained that to him as well as I could. And what do you think? The man kept gazing at me and could not believe that I, his former master, an officer, was now before him in such a guise and position; it made him shed tears.

"Why are you weeping?" said I, "better rejoice over me, dear friend, whom I can never forget, for my path is a glad and joyful one."

He did not say much, but kept sighing and shaking his head over me tenderly.

"What has become of your fortune?" he asked.

"I gave it to the monastery," I answered; "we live in common."

After tea I began saying good-bye, and suddenly he brought out half a rouble as an offering to the monastery, and another half-rouble I saw him thrusting hurriedly into my hand: "That's for you in your wanderings, it may be of use to you, Father."

I took his half-rouble, bowed to him and his wife, and went out rejoicing. And on my way I thought: "Here we are both now, he at home and I on the road, sighing and shaking our heads, no doubt, and yet smiling joyfully in the gladness of our hearts, remembering how God brought about our meeting."

I have never seen him again since then. I had been his master and he my servant, but now when we exchanged a loving kiss with softened hearts, there was a great human bond between us. I have thought a great deal about that, and now what I think is this: Is it so inconceivable that that grand and simple-hearted unity might in due time become universal among the Russian people? I believe that it will come to pass and that the time is at hand.

And of servants I will add this: In old days when I was young I was often angry with servants; "the cook had served something too hot, the orderly had not brushed my clothes." But what taught me better then was a thought of my dear brother's, which I had heard from him in childhood: "Am I worth it, that another should serve me and be ordered about by me in his poverty and ignorance?" And I wondered at the time that such simple and self-evident ideas should be so slow to occur to our minds.

It is impossible that there should be no servants in the world, but act so that your servant may be freer in spirit than if he were not a servant. And why cannot I be a servant to my servant and even let him see it, and that without any pride on my part or any mistrust on his? Why should not my servant be like my own kindred, so that I may take him into my family and rejoice in doing so? Even now this can be done, but it will lead to the grand unity of men in the future, when a man will not seek servants for himself, or desire to turn his fellow creatures into servants as he does now, but on the contrary, will long with his whole heart to be the servant of all, as the Gospel teaches.

And can it be a dream, that in the end man will find his joy only in deeds of light and mercy, and not in cruel pleasures as now, in gluttony, fornication, ostentation, boasting and envious rivalry of one with the other? I firmly believe that it is not and that the time is at hand. People laugh and ask: "When will that time come and does it look like coming?" I believe that with Christ's help we shall accomplish this great thing. And how many ideas there have been on earth in the history of man which were unthinkable ten years before they appeared! Yet when their destined hour had come, they came forth and spread over the whole earth. So it will be with us, and our people will shine forth in the world, and all men will say: "The stone which the builders rejected has become the cornerstone of the building."

And we may ask the scornful themselves: If our hope is a dream, when will you build up your edifice and order things justly by your intellect alone, without Christ? If they declare that it is they who are advancing towards unity, only the most simple-hearted among them believe it, so that one may positively marvel at such simplicity. Of a truth, they have more fantastic dreams than we. They aim at justice, but, denying Christ, they will end by flooding the earth with blood, for blood cries out for blood, and he that taketh up the sword shall perish by the sword. And if it were not for Christ's covenant, they would slaughter one another down to the last two men on earth. And those two last men would not be able to restrain each other in their pride, and the one would slay the other and then himself. And that would come to pass, were it not for the promise of Christ that for the sake of the humble and meek the days shall be shortened.