The other day I saw a wedding... But no! I would rather tell you about a Christmas tree. The wedding was superb. I liked it immensely. But the other incident was still finer. I don't know why it is that the sight of the wedding reminded me of the Christmas tree. This is the way it happened:
Exactly five years ago, on New Year's Eve, I was invited to a children's ball by a man high up in the business world, who had his connections, his circle of acquaintances, and his intrigues. So it seemed as though the children's ball was merely a pretext for the parents to come together and discuss matters of interest to themselves, quite innocently and casually.
I was an outsider, and, as I had no special matters to air, I was able to spend the evening independently of the others. There was another gentleman present who like myself had just stumbled upon this affair of domestic bliss. He was the first to attract my attention. His appearance was not that of a man of birth or high family. He was tall, rather thin, very serious, and well dressed. Apparently he had no heart for the family festivities. The instant he went off into a corner by himself the smile disappeared from his face, and his thick dark brows knitted into a frown. He knew no one except the host and showed every sign of being bored to death, though bravely sustaining the role of thorough enjoyment to the end. Later I learned that he was a provincial, had come to the capital on some important, brain-racking business, had brought a letter of recommendation to our host, and our host had taken him under his protection, not at all _con amore_. It was merely out of politeness that he had invited him to the children's ball.
They did not play cards with him, they did not offer him cigars. No one entered into conversation with him. Possibly they recognised the bird by its feathers from a distance. Thus, my gentleman, not knowing what to do with his hands, was compelled to spend the evening stroking his whiskers. His whiskers were really fine, but he stroked them so assiduously that one got the feeling that the whiskers had come into the world first and afterwards the man in order to stroke them.
There was another guest who interested me. But he was of quite a different order. He was a personage. They called him Julian Mastakovich. At first glance one could tell he was an honoured guest and stood in the same relation to the host as the host to the gentleman of the whiskers. The host and hostess said no end of amiable things to him, were most attentive, wining him, hovering over him, bringing guests up to be introduced, but never leading him to any one else. I noticed tears glisten in our host's eyes when Julian Mastakovich remarked that he had rarely spent such a pleasant evening. Somehow I began to feel uncomfortable in this personage's presence. So, after amusing myself with the children, five of whom, remarkably well-fed young persons, were our host's, I went into a little sitting-room, entirely unoccupied, and seated myself at the end that was a conservatory and took up almost half the room.
The children were charming. They absolutely refused to resemble their elders, notwithstanding the efforts of mothers and governesses. In a jiffy they had denuded the Christmas tree down to the very last sweet and had already succeeded in breaking half of their playthings before they even found out which belonged to whom.
One of them was a particularly handsome little lad, dark-eyed, curly-haired, who stubbornly persisted in aiming at me with his wooden gun. But the child that attracted the greatest attention was his sister, a girl of about eleven, lovely as a Cupid. She was quiet and thoughtful, with large, full, dreamy eyes. The children had somehow offended her, and she left them and walked into the same room that I had withdrawn into. There she seated herself with her doll in a corner.
"Her father is an immensely wealthy business man," the guests informed each other in tones of awe. "Three hundred thousand rubles set aside for her dowry already."
As I turned to look at the group from which I heard this news item issuing, my glance met Julian Mastakovich's. He stood listening to the insipid chatter in an attitude of concentrated attention, with his hands behind his back and his head inclined to one side.
All the while I was quite lost in admiration of the shrewdness our host displayed in the dispensing of the gifts. The little maid of the many-rubied dowry received the handsomest doll, and the rest of the gifts were graded in value according to the diminishing scale of the parents' stations in life. The last child, a tiny chap of ten, thin, red-haired, freckled, came into possession of a small book of nature stories without illustrations or even head and tail pieces. He was the governess's child. She was a poor widow, and her little boy, clad in a sorry-looking little nankeen jacket, looked thoroughly crushed and intimidated. He took the book of nature stories and circled slowly about the children's toys. He would have given anything to play with them. But he did not dare to. You could tell he already knew his place.
I like to observe children. It is fascinating to watch the individuality in them struggling for self-assertion. I could see that the other children's things had tremendous charm for the red-haired boy, especially a toy theatre, in which he was so anxious to take a part that he resolved to fawn upon the other children. He smiled and began to play with them. His one and only apple he handed over to a puffy urchin whose pockets were already crammed with sweets, and he even carried another youngster pickaback--all simply that he might be allowed to stay with the theatre.
But in a few moments an impudent young person fell on him and gave him a pummelling. He did not dare even to cry. The governess came and told him to leave off interfering with the other children's games, and he crept away to the same room the little girl and I were in. She let him sit down beside her, and the two set themselves busily dressing the expensive doll.
Almost half an hour passed, and I was nearly dozing off, as I sat there in the conservatory half listening to the chatter of the red-haired boy and the dowered beauty, when Julian Mastakovich entered suddenly. He had slipped out of the drawing-room under cover of a noisy scene among the children. From my secluded corner it had not escaped my notice that a few moments before he had been eagerly conversing with the rich girl's father, to whom he had only just been introduced.
He stood still for a while reflecting and mumbling to himself, as if counting something on his fingers.
"Three hundred--three hundred--eleven--twelve--thirteen--sixteen--in five years! Let's say four per cent--five times twelve--sixty, and on these sixty----. Let us assume that in five years it will amount to--well, four hundred. Hm--hm! But the shrewd old fox isn't likely to be satisfied with four per cent. He gets eight or even ten, perhaps. Let's suppose five hundred, five hundred thousand, at least, that's sure. Anything above that for pocket money--hm--"
He blew his nose and was about to leave the room when he spied the girl and stood still. I, behind the plants, escaped his notice. He seemed to me to be quivering with excitement. It must have been his calculations that upset him so. He rubbed his hands and danced from place to place, and kept getting more and more excited. Finally, however, he conquered his emotions and came to a standstill. He cast a determined look at the future bride and wanted to move toward her, but glanced about first. Then, as if with a guilty conscience, he stepped over to the child on tip-toe, smiling, and bent down and kissed her head.
His coming was so unexpected that she uttered a shriek of alarm.
"What are you doing here, dear child?" he whispered, looking around and pinching her cheek.
"We're playing."
"What, with him?" said Julian Mastakovich with a look askance at the governess's child. "You should go into the drawing-room, my lad," he said to him.
The boy remained silent and looked up at the man with wide-open eyes. Julian Mastakovich glanced round again cautiously and bent down over the girl.
"What have you got, a doll, my dear?"
"Yes, sir." The child quailed a little, and her brow wrinkled.
"A doll? And do you know, my dear, what dolls are made of?"
"No, sir," she said weakly, and lowered her head.
"Out of rags, my dear. You, boy, you go back to the drawing-room, to the children," said Julian Mastakovich looking at the boy sternly.
The two children frowned. They caught hold of each other and would not part.
"And do you know why they gave you the doll?" asked Julian Mastakovich, dropping his voice lower and lower.
"No."
"Because you were a good, very good little girl the whole week."
Saying which, Julian Mastakovich was seized with a paroxysm of agitation. He looked round and said in a tone faint, almost inaudible with excitement and impatience:
"If I come to visit your parents will you love me, my dear?"
He tried to kiss the sweet little creature, but the red-haired boy saw that she was on the verge of tears, and he caught her hand and sobbed out loud in sympathy. That enraged the man.
"Go away! Go away! Go back to the other room, to your playmates."
"I don't want him to. I don't want him to! You go away!" cried the girl. "Let him alone! Let him alone!" She was almost weeping.
There was a sound of footsteps in the doorway. Julian Mastakovich started and straightened up his respectable body. The red-haired boy was even more alarmed. He let go the girl's hand, sidled along the wall, and escaped through the drawing-room into the dining-room.
Not to attract attention, Julian Mastakovich also made for the dining-room. He was red as a lobster. The sight of himself in a mirror seemed to embarrass him. Presumably he was annoyed at his own ardour and impatience. Without due respect to his importance and dignity, his calculations had lured and pricked him to the greedy eagerness of a boy, who makes straight for his object--though this was not as yet an object; it only would be so in five years' time. I followed the worthy man into the dining-room, where I witnessed a remarkable play.
Julian Mastakovich, all flushed with vexation, venom in his look, began to threaten the red-haired boy. The red-haired boy retreated farther and farther until there was no place left for him to retreat to, and he did not know where to turn in his fright.
"Get out of here! What are you doing here? Get out, I say, you good-for-nothing! Stealing fruit, are you? Oh, so, stealing fruit! Get out, you freckle face, go to your likes!"
The frightened child, as a last desperate resort, crawled quickly under the table. His persecutor, completely infuriated, pulled out his large linen handkerchief and used it as a lash to drive the boy out of his position.
Here I must remark that Julian Mastakovich was a somewhat corpulent man, heavy, well-fed, puffy-cheeked, with a paunch and ankles as round as nuts. He perspired and puffed and panted. So strong was his dislike (or was it jealousy?) of the child that he actually began to carry on like a madman.
I laughed heartily. Julian Mastakovich turned. He was utterly confused and for a moment, apparently, quite oblivious of his immense importance. At that moment our host appeared in the doorway opposite. The boy crawled out from under the table and wiped his knees and elbows. Julian Mastakovich hastened to carry his handkerchief, which he had been dangling by the corner, to his nose. Our host looked at the three of us rather suspiciously. But, like a man who knows the world and can readily adjust himself, he seized upon the opportunity to lay hold of his very valuable guest and get what he wanted out of him.
"Here's the boy I was talking to you about," he said, indicating the red-haired child. "I took the liberty of presuming on your goodness in his behalf."
"Oh," replied Julian Mastakovich, still not quite master of himself.
"He's my governess's son," our host continued in a beseeching tone. "She's a poor creature, the widow of an honest official. That's why, if it were possible for you--"
"Impossible, impossible!" Julian Mastakovich cried hastily. "You must excuse me, Philip Alexeyevich, I really cannot. I've made inquiries. There are no vacancies, and there is a waiting list of ten who have a greater right--I'm sorry."
"Too bad," said our host. "He's a quiet, unobtrusive child."
"A very naughty little rascal, I should say," said Julian Mastakovich, wryly. "Go away, boy. Why are you here still? Be off with you to the other children."
Unable to control himself, he gave me a sidelong glance. Nor could I control myself. I laughed straight in his face. He turned away and asked our host, in tones quite audible to me, who that odd young fellow was. They whispered to each other and left the room, disregarding me.
I shook with laughter. Then I, too, went to the drawing-room. There the great man, already surrounded by the fathers and mothers and the host and the hostess, had begun to talk eagerly with a lady to whom he had just been introduced. The lady held the rich little girl's hand. Julian Mastakovich went into fulsome praise of her. He waxed ecstatic over the dear child's beauty, her talents, her grace, her excellent breeding, plainly laying himself out to flatter the mother, who listened scarcely able to restrain tears of joy, while the father showed his delight by a gratified smile.
The joy was contagious. Everybody shared in it. Even the children were obliged to stop playing so as not to disturb the conversation. The atmosphere was surcharged with awe. I heard the mother of the important little girl, touched to her profoundest depths, ask Julian Mastakovich in the choicest language of courtesy, whether he would honour them by coming to see them. I heard Julian Mastakovich accept the invitation with unfeigned enthusiasm. Then the guests scattered decorously to different parts of the room, and I heard them, with veneration in their tones, extol the business man, the business man's wife, the business man's daughter, and, especially, Julian Mastakovich.
"Is he married?" I asked out loud of an acquaintance of mine standing beside Julian Mastakovich.
Julian Mastakovich gave me a venomous look.
"No," answered my acquaintance, profoundly shocked by my--intentional--indiscretion.
* * * * *
Not long ago I passed the Church of----. I was struck by the concourse of people gathered there to witness a wedding. It was a dreary day. A drizzling rain was beginning to come down. I made my way through the throng into the church. The bridegroom was a round, well-fed, pot-bellied little man, very much dressed up. He ran and fussed about and gave orders and arranged things. Finally word was passed that the bride was coming. I pushed through the crowd, and I beheld a marvellous beauty whose first spring was scarcely commencing. But the beauty was pale and sad. She looked distracted. It seemed to me even that her eyes were red from recent weeping. The classic severity of every line of her face imparted a peculiar significance and solemnity to her beauty. But through that severity and solemnity, through the sadness, shone the innocence of a child. There was something inexpressibly naïve, unsettled and young in her features, which, without words, seemed to plead for mercy.
They said she was just sixteen years old. I looked at the bridegroom carefully. Suddenly I recognised Julian Mastakovich, whom I had not seen again in all those five years. Then I looked at the bride again.--Good God! I made my way, as quickly as I could, out of the church. I heard gossiping in the crowd about the bride's wealth--about her dowry of five hundred thousand rubles--so and so much for pocket money.
"Then his calculations were correct," I thought, as I pressed out into the street.
[The following is an extract from M. Dostoevsky's celebrated novel, The Brothers Karamazof, the last publication from the pen of the great Russian novelist, who died a few months ago, just as the concluding chapters appeared in print. Dostoevsky is beginning to be recognized as one of the ablest and profoundest among Russian writers. His characters are invariably typical portraits drawn from various classes of Russian society, strikingly life-like and realistic to the highest degree. The following extract is a cutting satire on modern theology generally and the Roman Catholic religion in particular. The idea is that Christ revisits earth, coming to Spain at the period of the Inquisition, and is at once arrested as a heretic by the Grand Inquisitor. One of the three brothers of the story, Ivan, a rank materialist and an atheist of the new school, is supposed to throw this conception into the form of a poem, which he describes to Alyosha--the youngest of the brothers, a young Christian mystic brought up by a "saint" in a monastery--as follows: (--Ed. Theosophist, Nov., 1881)]
"Quite impossible, as you see, to start without an introduction," laughed Ivan. "Well, then, I mean to place the event described in the poem in the sixteenth century, an age--as you must have been told at school--when it was the great fashion among poets to make the denizens and powers of higher worlds descend on earth and mix freely with mortals... In France all the notaries' clerks, and the monks in the cloisters as well, used to give grand performances, dramatic plays in which long scenes were enacted by the Madonna, the angels, the saints, Christ, and even by God Himself. In those days, everything was very artless and primitive. An instance of it may be found in Victor Hugo's drama, Notre Dame de Paris, where, at the Municipal Hall, a play called Le Bon Jugement de la Tres-sainte et Graceuse Vierge Marie, is enacted in honour of Louis XI, in which the Virgin appears personally to pronounce her 'good judgment.' In Moscow, during the prepetrean period, performances of nearly the same character, chosen especially from the Old Testament, were also in great favour. Apart from such plays, the world was overflooded with mystical writings, 'verses'--the heroes of which were always selected from the ranks of angels, saints and other heavenly citizens answering to the devotional purposes of the age. The recluses of our monasteries, like the Roman Catholic monks, passed their time in translating, copying, and even producing original compositions upon such subjects, and that, remember, during the Tarter period!... In this connection, I am reminded of a poem compiled in a convent--a translation from the Greek, of course--called, 'The Travels of the Mother of God among the Damned,' with fitting illustrations and a boldness of conception inferior nowise to that of Dante. The 'Mother of God' visits hell, in company with the archangel Michael as her cicerone to guide her through the legions of the 'damned.' She sees them all, and is witness to their multifarious tortures. Among the many other exceedingly remarkably varieties of torments--every category of sinners having its own--there is one especially worthy of notice, namely a class of the 'damned' sentenced to gradually sink in a burning lake of brimstone and fire. Those whose sins cause them to sink so low that they no longer can rise to the surface are for ever forgotten by God, i.e., they fade out from the omniscient memory, says the poem--an expression, by the way, of an extraordinary profundity of thought, when closely analysed. The Virgin is terribly shocked, and falling down upon her knees in tears before the throne of God, begs that all she has seen in hell--all, all without exception, should have their sentences remitted to them. Her dialogue with God is colossally interesting. She supplicates, she will not leave Him. And when God, pointing to the pierced hands and feet of her Son, cries, 'How can I forgive His executioners?' She then commands that all the saints, martyrs, angels and archangels, should prostrate themselves with her before the Immutable and Changeless One and implore Him to change His wrath into mercy and--forgive them all. The poem closes upon her obtaining from God a compromise, a kind of yearly respite of tortures between Good Friday and Trinity, a chorus of the 'damned' singing loud praises to God from their 'bottomless pit,' thanking and telling Him:
Thou art right, O Lord, very right, Thou hast condemned us justly.
"My poem is of the same character.
"In it, it is Christ who appears on the scene. True, He says nothing, but only appears and passes out of sight. Fifteen centuries have elapsed since He left the world with the distinct promise to return 'with power and great glory'; fifteen long centuries since His prophet cried, 'Prepare ye the way of the Lord!' since He Himself had foretold, while yet on earth, 'Of that day and hour knoweth no man, no, not the angels of heaven but my Father only.' But Christendom expects Him still. ...
"It waits for Him with the same old faith and the same emotion; aye, with a far greater faith, for fifteen centuries have rolled away since the last sign from heaven was sent to man,
And blind faith remained alone To lull the trusting heart, As heav'n would send a sign no more.
"True, again, we have all heard of miracles being wrought ever since the 'age of miracles' passed away to return no more. We had, and still have, our saints credited with performing the most miraculous cures; and, if we can believe their biographers, there have been those among them who have been personally visited by the Queen of Heaven. But Satan sleepeth not, and the first germs of doubt, and ever-increasing unbelief in such wonders, already had begun to sprout in Christendom as early as the sixteenth century. It was just at that time that a new and terrible heresy first made its appearance in the north of Germany.* [*Luther's reform] A great star 'shining as it were a lamp... fell upon the fountains waters'... and 'they were made bitter.' This 'heresy' blasphemously denied 'miracles.' But those who had remained faithful believed all the more ardently, the tears of mankind ascended to Him as heretofore, and the Christian world was expecting Him as confidently as ever; they loved Him and hoped in Him, thirsted and hungered to suffer and die for Him just as many of them had done before.... So many centuries had weak, trusting humanity implored Him, crying with ardent faith and fervour: 'How long, O Lord, holy and true, dost Thou not come!' So many long centuries hath it vainly appealed to Him, that at last, in His inexhaustible compassion, He consenteth to answer the prayer.... He decideth that once more, if it were but for one short hour, the people--His long-suffering, tortured, fatally sinful, his loving and child-like, trusting people--shall behold Him again. The scene of action is placed by me in Spain, at Seville, during that terrible period of the Inquisition, when, for the greater glory of God, stakes were flaming all over the country.
Burning wicked heretics, In grand auto-da-fes.
"This particular visit has, of course, nothing to do with the promised Advent, when, according to the programme, 'after the tribulation of those days,' He will appear 'coming in the clouds of heaven.' For, that 'coming of the Son of Man,' as we are informed, will take place as suddenly 'as the lightning cometh out of the east and shineth even unto the west.' No; this once, He desired to come unknown, and appear among His children, just when the bones of the heretics, sentenced to be burnt alive, had commenced crackling at the flaming stakes. Owing to His limitless mercy, He mixes once more with mortals and in the same form in which He was wont to appear fifteen centuries ago. He descends, just at the very moment when before king, courtiers, knights, cardinals, and the fairest dames of court, before the whole population of Seville, upwards of a hundred wicked heretics are being roasted, in a magnificent auto-da-fe ad majorem Dei gloriam, by the order of the powerful Cardinal Grand Inquisitor.
"He comes silently and unannounced; yet all--how strange--yea, all recognize Him, at once! The population rushes towards Him as if propelled by some irresistible force; it surrounds, throngs, and presses around, it follows Him.... Silently, and with a smile of boundless compassion upon His lips, He crosses the dense crowd, and moves softly on. The Sun of Love burns in His heart, and warm rays of Light, Wisdom and Power beam forth from His eyes, and pour down their waves upon the swarming multitudes of the rabble assembled around, making their hearts vibrate with returning love. He extends His hands over their heads, blesses them, and from mere contact with Him, aye, even with His garments, a healing power goes forth. An old man, blind from his birth, cries, 'Lord, heal me, that I may see Thee!' and the scales falling off the closed eyes, the blind man beholds Him... The crowd weeps for joy, and kisses the ground upon which He treads. Children strew flowers along His path and sing to Him, 'Hosanna!' It is He, it is Himself, they say to each other, it must be He, it can be none other but He! He pauses at the portal of the old cathedral, just as a wee white coffin is carried in, with tears and great lamentations. The lid is off, and in the coffin lies the body of a fair-child, seven years old, the only child of an eminent citizen of the city. The little corpse lies buried in flowers. 'He will raise the child to life!' confidently shouts the crowd to the weeping mother. The officiating priest who had come to meet the funeral procession, looks perplexed, and frowns. A loud cry is suddenly heard, and the bereaved mother prostrates herself at His feet. 'If it be Thou, then bring back my child to life!' she cries beseechingly. The procession halts, and the little coffin is gently lowered at his feet. Divine compassion beams forth from His eyes, and as He looks at the child, His lips are heard to whisper once more, 'Talitha Cumi' - and 'straightway the damsel arose.' The child rises in her coffin. Her little hands still hold the nosegay of white roses which after death was placed in them, and, looking round with large astonished eyes she smiles sweetly .... The crowd is violently excited. A terrible commotion rages among them, the populace shouts and loudly weeps, when suddenly, before the cathedral door, appears the Cardinal Grand Inquisitor himself.... He is tall, gaunt-looking old man of nearly four-score years and ten, with a stern, withered face, and deeply sunken eyes, from the cavity of which glitter two fiery sparks. He has laid aside his gorgeous cardinal's robes in which he had appeared before the people at the auto da-fe of the enemies of the Romish Church, and is now clad in his old, rough, monkish cassock. His sullen assistants and slaves of the 'holy guard' are following at a distance. He pauses before the crowd and observes. He has seen all. He has witnessed the placing of the little coffin at His feet, the calling back to life. And now, his dark, grim face has grown still darker; his bushy grey eyebrows nearly meet, and his sunken eye flashes with sinister light. Slowly raising his finger, he commands his minions to arrest Him....
"Such is his power over the well-disciplined, submissive and now trembling people, that the thick crowds immediately give way, and scattering before the guard, amid dead silence and without one breath of protest, allow them to lay their sacrilegious hands upon the stranger and lead Him away.... That same populace, like one man, now bows its head to the ground before the old Inquisitor, who blesses it and slowly moves onward. The guards conduct their prisoner to the ancient building of the Holy Tribunal; pushing Him into a narrow, gloomy, vaulted prison-cell, they lock Him in and retire....
"The day wanes, and night--a dark, hot breathless Spanish night --creeps on and settles upon the city of Seville. The air smells of laurels and orange blossoms. In the Cimmerian darkness of the old Tribunal Hall the iron door of the cell is suddenly thrown open, and the Grand Inquisitor, holding a dark lantern, slowly stalks into the dungeon. He is alone, and, as the heavy door closes behind him, he pauses at the threshold, and, for a minute or two, silently and gloomily scrutinizes the Face before him. At last approaching with measured steps, he sets his lantern down upon the table and addresses Him in these words:
"'It is Thou! ... Thou!' ... Receiving no reply, he rapidly continues: 'Nay, answer not; be silent! ... And what couldst Thou say? ... I know but too well Thy answer.... Besides, Thou hast no right to add one syllable to that which was already uttered by Thee before.... Why shouldst Thou now return, to impede us in our work? For Thou hast come but for that only, and Thou knowest it well. But art Thou as well aware of what awaits Thee in the morning? I do not know, nor do I care to know who thou mayest be: be it Thou or only thine image, to-morrow I will condemn and burn Thee on the stake, as the most wicked of all the heretics; and that same people, who to-day were kissing Thy feet, to-morrow at one bend of my finger, will rush to add fuel to Thy funeral pile... Wert Thou aware of this?' he adds, speaking as if in solemn thought, and never for one instant taking his piercing glance off the meek Face before him."....
"I can hardly realize the situation described--what is all this, Ivan?" suddenly interrupted Alyosha, who had remained silently listening to his brother. "Is this an extravagant fancy, or some mistake of the old man, an impossible quid pro quo?"
"Let it be the latter, if you like," laughed Ivan, "since modern realism has so perverted your taste that you feel unable to realize anything from the world of fancy.... Let it be a quid pro quo, if you so choose it. Again, the Inquisitor is ninety years old, and he might have easily gone mad with his one idee fixe of power; or, it might have as well been a delirious vision, called forth by dying fancy, overheated by the auto-da-fe of the hundred heretics in that forenoon.... But what matters for the poem, whether it was a quid pro quo or an uncontrollable fancy? The question is, that the old man has to open his heart; that he must give out his thought at last; and that the hour has come when he does speak it out, and says loudly that which for ninety years he has kept secret within his own breast."
"And his prisoner, does He never reply? Does He keep silent, looking at him, without saying a word?"
"Of course; and it could not well be otherwise," again retorted Ivan. "The Grand Inquisitor begins from his very first words by telling Him that He has no right to add one syllable to that which He had said before. To make the situation clear at once, the above preliminary monologue is intended to convey to the reader the very fundamental idea which underlies Roman Catholicism--as well as I can convey it, his words mean, in short: 'Everything was given over by Thee to the Pope, and everything now rests with him alone; Thou hast no business to return and thus hinder us in our work.' In this sense the Jesuits not only talk but write likewise.
"'Hast thou the right to divulge to us a single one of the mysteries of that world whence Thou comest?' enquires of Him my old Inquisitor, and forthwith answers for Him. 'Nay, Thou has no such right. For, that would be adding to that which was already said by Thee before; hence depriving people of that freedom for which Thou hast so stoutly stood up while yet on earth.... Anything new that Thou would now proclaim would have to be regarded as an attempt to interfere with that freedom of choice, as it would come as a new and a miraculous revelation superseding the old revelation of fifteen hundred years ago, when Thou didst so repeatedly tell the people: "The truth shall make you free." Behold then, Thy "free" people now!' adds the old man with sombre irony. 'Yea!... it has cost us dearly.' he continues, sternly looking at his victim. 'But we have at last accomplished our task, and--in Thy name.... For fifteen long centuries we had to toil and suffer owing to that "freedom": but now we have prevailed and our work is done, and well and strongly it is done. ....Believest not Thou it is so very strong? ... And why should Thou look at me so meekly as if I were not worthy even of Thy indignation?... Know then, that now, and only now, Thy people feel fully sure and satisfied of their freedom; and that only since they have themselves and of their own free will delivered that freedom unto our hands by placing it submissively at our feet. But then, that is what we have done. Is it that which Thou has striven for? Is this the kind of "freedom" Thou has promised them?'"
"Now again, I do not understand," interrupted Alyosha. "Does the old man mock and laugh?"
"Not in the least. He seriously regards it as a great service done by himself, his brother monks and Jesuits, to humanity, to have conquered and subjected unto their authority that freedom, and boasts that it was done but for the good of the world. 'For only now,' he says (speaking of the Inquisition) 'has it become possible to us, for the first time, to give a serious thought to human happiness. Man is born a rebel, and can rebels be ever happy?... Thou has been fairly warned of it, but evidently to no use, since Thou hast rejected the only means which could make mankind happy; fortunately at Thy departure Thou hast delivered the task to us.... Thou has promised, ratifying the pledge by Thy own words, in words giving us the right to bind and unbind... and surely, Thou couldst not think of depriving us of it now!'"
"But what can he mean by the words, 'Thou has been fairly warned'?" asked Alexis.
"These words give the key to what the old man has to say for his justification... But listen--
"'The terrible and wise spirit, the spirit of self annihilation and non-being,' goes on the Inquisitor, 'the great spirit of negation conversed with Thee in the wilderness, and we are told that he "tempted" Thee... Was it so? And if it were so, then it is impossible to utter anything more truthful than what is contained in his three offers, which Thou didst reject, and which are usually called "temptations." Yea; if ever there was on earth a genuine striking wonder produced, it was on that day of Thy three temptations, and it is precisely in these three short sentences that the marvelous miracle is contained. If it were possible that they should vanish and disappear for ever, without leaving any trace, from the record and from the memory of man, and that it should become necessary again to devise, invent, and make them reappear in Thy history once more, thinkest Thou that all the world's sages, all the legislators, initiates, philosophers and thinkers, if called upon to frame three questions which should, like these, besides answering the magnitude of the event, express in three short sentences the whole future history of this our world and of mankind--dost Thou believe, I ask Thee, that all their combined efforts could ever create anything equal in power and depth of thought to the three propositions offered Thee by the powerful and all-wise spirit in the wilderness? Judging of them by their marvelous aptness alone, one can at once perceive that they emanated not from a finite, terrestrial intellect, but indeed, from the Eternal and the Absolute. In these three offers we find, blended into one and foretold to us, the complete subsequent history of man; we are shown three images, so to say, uniting in them all the future axiomatic, insoluble problems and contradictions of human nature, the world over. In those days, the wondrous wisdom contained in them was not made so apparent as it is now, for futurity remained still veiled; but now, when fifteen centuries have elapsed, we see that everything in these three questions is so marvelously foreseen and foretold, that to add to, or to take away from, the prophecy one jot, would be absolutely impossible!
"'Decide then thyself.' sternly proceeded the Inquisitor, 'which of ye twain was right: Thou who didst reject, or he who offered? Remember the subtle meaning of question the first, which runs thus: Wouldst Thou go into the world empty-handed? Would Thou venture thither with Thy vague and undefined promise of freedom, which men, dull and unruly as they are by nature, are unable so much as to understand, which they avoid and fear?--for never was there anything more unbearable to the human race than personal freedom! Dost Thou see these stones in the desolate and glaring wilderness? Command that these stones be made bread--and mankind will run after Thee, obedient and grateful like a herd of cattle. But even then it will be ever diffident and trembling, lest Thou should take away Thy hand, and they lose thereby their bread! Thou didst refuse to accept the offer for fear of depriving men of their free choice; for where is there freedom of choice where men are bribed with bread? Man shall not live by bread alone-- was Thine answer. Thou knewest not, it seems, that it was precisely in the name of that earthly bread that the terrestrial spirit would one day rise against, struggle with, and finally conquer Thee, followed by the hungry multitudes shouting: "Who is like unto that Beast, who maketh fire come down from heaven upon the earth!" Knowest Thou not that, but a few centuries hence, and the whole of mankind will have proclaimed in its wisdom and through its mouthpiece, Science, that there is no more crime, hence no more sin on earth, but only hungry people? "Feed us first and then command us to be virtuous!" will be the words written upon the banner lifted against Thee--a banner which shall destroy Thy Church to its very foundations, and in the place of Thy Temple shall raise once more the terrible Tower of Babel; and though its building be left unfinished, as was that of the first one, yet the fact will remain recorded that Thou couldst, but wouldst not, prevent the attempt to build that new tower by accepting the offer, and thus saving mankind a millennium of useless suffering on earth. And it is to us that the people will return again. They will search for us catacombs, as we shall once more be persecuted and martyred--and they will begin crying unto us: "Feed us, for they who promised us the fire from heaven have deceived us!" It is then that we will finish building their tower for them. For they alone who feed them shall finish it, and we shall feed them in Thy name, and lying to them that it is in that name. Oh, never, never, will they learn to feed themselves without our help! No science will ever give them bread so long as they remain free, so long as they refuse to lay that freedom at our feet, and say: "Enslave, but feed us!" That day must come when men will understand that freedom and daily bread enough to satisfy all are unthinkable and can never be had together, as men will never be able to fairly divide the two among themselves. And they will also learn that they can never be free, for they are weak, vicious, miserable nonentities born wicked and rebellious. Thou has promised to them the bread of life, the bread of heaven; but I ask Thee again, can that bread ever equal in the sight of the weak and the vicious, the ever ungrateful human race, their daily bread on earth? And even supposing that thousands and tens of thousands follow Thee in the name of, and for the sake of, Thy heavenly bread, what will become of the millions and hundreds of millions of human beings to weak to scorn the earthly for the sake of Thy heavenly bread? Or is it but those tens of thousands chosen among the great and the mighty, that are so dear to Thee, while the remaining millions, innumerable as the grains of sand in the seas, the weak and the loving, have to be used as material for the former? No, no! In our sight and for our purpose the weak and the lowly are the more dear to us. True, they are vicious and rebellious, but we will force them into obedience, and it is they who will admire us the most. They will regard us as gods, and feel grateful to those who have consented to lead the masses and bear their burden of freedom by ruling over them--so terrible will that freedom at last appear to men! Then we will tell them that it is in obedience to Thy will and in Thy name that we rule over them. We will deceive them once more and lie to them once again--for never, never more will we allow Thee to come among us. In this deception we will find our suffering, for we must needs lie eternally, and never cease to lie!
"Such is the secret meaning of "temptation" the first, and that is what Thou didst reject in the wilderness for the sake of that freedom which Thou didst prize above all. Meanwhile Thy tempter's offer contained another great world-mystery. By accepting the "bread," Thou wouldst have satisfied and answered a universal craving, a ceaseless longing alive in the heart of every individual human being, lurking in the breast of collective mankind, that most perplexing problem--"whom or what shall we worship?" There exists no greater or more painful anxiety for a man who has freed himself from all religious bias, than how he shall soonest find a new object or idea to worship. But man seeks to bow before that only which is recognized by the greater majority, if not by all his fellow-men, as having a right to be worshipped; whose rights are so unquestionable that men agree unanimously to bow down to it. For the chief concern of these miserable creatures is not to find and worship the idol of their own choice, but to discover that which all others will believe in, and consent to bow down to in a mass. It is that instinctive need of having a worship in common that is the chief suffering of every man, the chief concern of mankind from the beginning of times. It is for that universality of religious worship that people destroyed each other by sword. Creating gods unto themselves, they forwith began appealing to each other: "Abandon your deities, come and bow down to ours, or death to ye and your idols!" And so will they do till the end of this world; they will do so even then, when all the gods themselves have disappeared, for then men will prostrate themselves before and worship some idea. Thou didst know, Thou couldst not be ignorant of, that mysterious fundamental principle in human nature, and still thou hast rejected the only absolute banner offered Thee, to which all the nations would remain true, and before which all would have bowed--the banner of earthly bread, rejected in the name of freedom and of "bread in the kingdom of God"! Behold, then, what Thou hast done furthermore for that "freedom's" sake! I repeat to Thee, man has no greater anxiety in life than to find some one to whom he can make over that gift of freedom with which the unfortunate creature is born. But he alone will prove capable of silencing and quieting their consciences, that shall succeed in possessing himself of the freedom of men. With "daily bread" an irresistible power was offered Thee: show a man "bread" and he will follow Thee, for what can he resist less than the attraction of bread? But if, at the same time, another succeed in possessing himself of his conscience--oh! then even Thy bread will be forgotten, and man will follow him who seduced his conscience. So far Thou wert right. For the mystery of human being does not solely rest in the desire to live, but in the problem--for what should one live at all? Without a clear perception of his reasons for living, man will never consent to live, and will rather destroy himself than tarry on earth, though he be surrounded with bread. This is the truth. But what has happened? Instead of getting hold of man's freedom, Thou has enlarged it still more! Hast Thou again forgotten that to man rest and even death are preferable to a free choice between the knowledge of Good and Evil? Nothing seems more seductive in his eyes than freedom of conscience, and nothing proves more painful. And behold! instead of laying a firm foundation whereon to rest once for all man's conscience, Thou hast chosen to stir up in him all that is abnormal, mysterious, and indefinite, all that is beyond human strength, and has acted as if Thou never hadst any love for him, and yet Thou wert He who came to "lay down His life for His friends!" Thou hast burdened man's soul with anxieties hitherto unknown to him. Thirsting for human love freely given, seeking to enable man, seduced and charmed by Thee, to follow Thy path of his own free-will, instead of the old and wise law which held him in subjection, Thou hast given him the right henceforth to choose and freely decide what is good and bad for him, guided but by Thine image in his heart. But hast Thou never dreamt of the probability, nay, of the certainty, of that same man one day rejected finally, and controverting even Thine image and Thy truth, once he would find himself laden with such a terrible burden as freedom of choice? That a time would surely come when men would exclaim that Truth and Light cannot be in Thee, for no one could have left them in a greater perplexity and mental suffering than Thou has done, lading them with so many cares and insoluble problems. Thus, it is Thyself who hast laid the foundation for the destruction of Thine own kingdom and no one but Thou is to be blamed for it.