The Grand Inquisitor

...an excerpt from...
The Brothers Karamazov
by Fyodor Dostoevsky
(1880)

"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 fervor, '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 recognized Him. That might be one of the best passages in the poem. I mean, why they recognized 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 agonizing 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 organize 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.'"

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."

Notes from Underground, revisited...

...both out of interest and procrastination. Nonetheless, here is the nameless anti-hero's discourse on what motivates behavior. Whether such things can be generalized is another debate, but this at least provides some food for thought.

Notes from Underground
by Fyodor Dostoevsky
(1864)

Tell me, who was it who first declared, proclaiming it to all the world, that a man does evil only because he does not know his real interests, and if he is enlightened and has his eyes opened to his own best and normal interests, man will cease to do evil and at once become virtuous and noble, because when he is enlightened and understands what will really benefit him he will see his own best interest in virtue, and since it is well known that no man can knowingly act against his best interests, consequently he will inevitably, so to speak, begin to do good. Oh, what a baby! Oh, what a pure innocent child! To begin with, when in all these thousands of years have men acted solely in their own interests? What about all those millions of incidents testifying to the fact that men have knowingly, that is in full understanding of their own best interests, put them in the background and taken a perilous and uncertain course not because anybody or anything drove them to it, but simply and solely because they did not choose to follow the appointed road, as it were, but willfully and obstinately preferred to pursue a perverse and difficult path, almost lost in the darkness? This shows that obstinacy and self-will meant more to them than any kind of advantage... Advantage! What is advantage? Besides, can you undertake to define exactly where a man's advantage lies? What if it sometimes so happens that a man's advantage not only may but must consist in desiring in certain cases not what is good, but what is bad for him? And if so, if such cases are even possible, the whole rule is utterly destroyed. Do you think such cases occur? You laugh; laugh, then, gentlemen, but answer me this: can man's interests be correctly calculated? Are there not some which not only have not been classified, but are incapable of classification? After all, gentlemen, as far as I know you deduce the whole range of human satisfactions as averages from statistical figures and scientifico-economic formulas. You recognize things like wealth, freedom, comfort, prosperity, and so on as good, so that a man who deliberately and openly went against that tabulation would in your opinion, and of course in mine also, be an obscurantist or else completely mad, wouldn't he? But there is one very puzzling thing: how does it come about that all the statisticians and experts and lovers of humanity, when they enumerate the good things of life, always omit one particular one? They don't even take it into account as they ought, and the whole calculate depends on it. After all, it would not do much harm to accept this as a good and add it to the list. but the snag lies in this; that this strange benefit won't suit any classification or fit neatly into any list. For example, I have a friend... Oh but, gentlemen, he's a friend of yours too; indeed, who is there who doesn't have him among his friends? When he proposes to do something, this gentlemen will immediately expound to you, lucidly and polysyllabically, exactly how he must proceed, by the laws of truth and logic. Moreover, he speaks with passion and enthusiasm of the true natural interests of mankind; he condemns with a sneer those short-sighted fools who understand neither their own interests nor the real meaning of virtue, and then, a quarter of an hour afterward, without any sudden intervention from outside but at the prompting of something inside himself that is stronger than all his self-interest, he will shoot off on a new tack, acting, that is to say, in away that is obviously the opposite of all he has been saying: contrary to all the laws of reason, and all this own best interests and in short, everything... I must warn you that this friend is a generalization, and that consequently it is somewhat difficult to blame only him... The point, gentlemen, is this: doesn't there, in fact, exist something that is dearer to almost every man than his own very best interests, or--not to violate logic--some best good (the one that is always omitted from the lists, of which we were speaking just now) which is more important and higher than any other good, and for the sake of which man is prepared if necessary to go against all the laws, against, that is, reason, honour, peace and quiet, prosperity--in short against all those fine and advantageous things--only to attain that primary, best good which is dearer to him than all else?

'Well, but then it is still a good,' you interrupt. By your leave, we will explain further, and the point is not in a play on words, but in the fact that this good is distinguished precisely by upsetting all our classifications and always destroying the systems established by lovers of humanity for the happiness of mankind. In short, it interferes with everything. But before I name this good, I want to compromise myself personally, and so I roundly declare that all these beautiful systems--these theories of explaining his best interests to man with the idea that in his inevitable striving to attain those interests he will immediately become virtuous and noble--are, in my opinion, nothing but sophistry! Really, to maintain the theory of the regeneration of the whole of mankind by means of a tabulation of his own best interests is in my opinion the same as...well, as to affirm with Buckle that civilization renders man milder and so less bloodthirsty and addicted to warfare. Logically, it appears that that ought to be the result. But man is so partial to systems and abstract deduction that in order to justify his logic he is prepared to distort the truth intentionally. That is why I take this example, because it is an extremely striking one. Look around you: everywhere blood flows in torrents, and what's more, as merrily as if it was champagne. There's our nineteenth century--and it was Buckle's century too. There's your Napoleon--both the great Napoleon and the present-day one. There's your North America--the everlasting Union. There is finally your grotesque Schleswig-Holstein...And what softening effect has civilization had on us? Civilization develops in man only a man-sided sensitivity to sensations, and...definitely nothing more. And through the development of that many-sidedness man may perhaps progress to the point where he finds pleasure in blood. In fact, it has already happened. Have you ever noticed that he most refined shedders of blood have been almost always the most highly civilized gentlemen, to whom all the various Attilas and Stenka Razins could not have held a candle? --and if they are not so outstanding as Attila and Stenka Razin, it is because they are too often met with, too ordinary, too familiar. At least, if civilization has not made man more bloodthirsty, it has certainly made him viler in his thirst for blood than he was before. Before, he saw justice in bloodshed and massacred, if he had to, with quiet conscience; now, although we consider bloodshed an abomination, we engage in it more than ever. Which is worse? Decide for yourselves. They say that Cleopatra (excuse my taking an example from Roman history) liked to stick golden pins into the breasts of her slaves, and took pleasure in their screams and writhings. You will say that that was in barbarous times, comparatively speaking; that even today the times are barbarous because (again speaking comparatively) pins are still being thrust into people; and that even now man, although he has learnt to see more clearly than in the days of barbarism, is still far from having grown accustomed to acting as reason and science direct. but all the same you are quite sure that he will inevitably acquire the habit, when certain bad old habits have altogether passed away, and common sense and science have completely re-educated and normally direct human nature. You are convinced that then men will of their own accord cease to make mistakes and refuse, in spite of themselves, as it were, to make a difference between their volition and their normal interests. Furthermore, you say, science will teach men (although in my opinion a superfluity) that they have not, in fact, and never have had, either will or fancy, and are no more than a sort of piano keyboard or barrel-organ cylinder; and that the laws of nature still exist on the earth, so that whatever man does he does not of his own volition but, as really goes without saying, by the laws of nature. Consequently, these laws of nature have only to be discovered, and man will no longer be responsible for his actions, and it will become extremely easy for him to live his life. All human actions, of course, will then have to be worked out by those laws, mathematically, like a table of logarithms, and entered in the almanac; or better still, there will appear orthodox publications, something like our encyclopaedic dictionaries, in which everything will be so accurately calculated and plotted that there will no longer be any individual deeds or adventures left in the world.

'Then,' (this is all of you speaking, 'a new political economy will come into existence, all complete, and also calculated with mathematical accuracy, so that all problems will vanish in the twinkling of an eye, simply because all possible answers to them will have been supplied. Then the Palace of Crystal will arise. Then...' Well, in short, the golden age will come again. of course it is quite impossible (here I am speaking myself) to guarantee that it won't be terribly boring then (because what can one do if everything has been plotted out and tabulated?), but on the other hand everything will be eminently sensible. Of course, boredom leads to every possible kind of ingenuity. After all, it is out of boredom that golden pins get stuck into people, but all this would not matter. What is bad (again this is me speaking) is that for all I know people may then find pleasure even in golden pins. Man, after all, is stupid, phenomenally stupid. That is to say, although he is not in the lease stupid, he is so ungrateful that it is useless to expect anything else from him. Really I shall not be in the least surprised if, for example, in the midst of the future universal good sense, some gentleman with an ignoble, or rather a derisive and reactionary air, springs up suddenly out of nowhere, puts his arms akimbo and says to all of us, 'Come on, gentlemen, why shouldn't we get rid of all this calm reasonableness with one kick, just so as to send all these logarithms to the devil and be able to live our own lives at our own sweet will?' That wouldn't' matter either, but what is really mortifying is that he would certainly find followers: that's the way men are made. And all this for the most frivolous of reasons, hardly worth mentioning, one would think: namely that a man, whoever he is, always and everywhere likes to act as he chooses, and not at all according to the dictates of reason and self-interest; it is indeed possible, and sometimes positively imperative (in my view), to act directly contrary to one's own best interests. One's own free and unfettered volition, one's own caprice, however wild, one's own fancy, inflamed sometimes to the point of madness--that is the one best and greatest good, which is never taken into consideration because it will not fit into any classification, and the omission of which always sends all systems and theories to the devil. Where did all the sages get the idea that a man's desires must be normal and virtuous? Why did they imagine that he must inevitably will what is reasonable and profitable? What a man needs is simply and solely independent volition, whatever that independence may cost and wherever it may lead. Well, but the devil only knows what volition...

On Nastasya Filippovna

Fyodor Dostoevsky provides the origin of this rumination through Prince Myshkin, the main character of Dostoevsky's novel, The Idiot.

[Prince Myshkin speaking to Aglaia about Nastasya Filippovna]
"That unhappy woman is firmly convinced that she is the most fallen, the most vicious creature in the whole world. Oh, don't cry shame on her, don't throw stones at her! She has tortured herself too much from the consciousness of her undeserved shame! And, my God, she's not to blame! Oh, she's crying out every minute in her frenzy that she doesn't admit going wrong, that she was the victim of others, the victim of a depraved and wicked man. But whatever she may say to you, believe me, she's the first to disbelieve it, and to believe with her whole conscience that she is...to blame. When I tried to dispel that gloomy delusion, it threw her into such misery that my heart will always ache when I remember that awful time. It's as though my heart had been stabbed once for all. She ran away from me. Do you know what for? Simply to show me that she was a degraded creature. But the most awful thing is that perhaps she didn't even know herself that she only wanted to prove that to me, but ran away because she had an irresistible inner craving to do something shameful, so as to say to herself at once, 'There, you've done something shameful again, so you're a degraded creature!' Oh, perhaps you won't understand this, Aglaia. Do you know that in that continual consciousness of shame there is perhaps a sort of awful, unnatural enjoyment for her, a sort of revenge on someone. Sometimes I did bring her to seeing light round her once more, as it were. But she would grow restive again at once, and even came to accusing me bitterly of setting myself up above her (though I had no thought of such a thing) and told me in so many words at last, when I offered her marriage, that she didn't want condescending sympathy or help from anyone, nor to be elevated to anyone's level. You saw her yesterday. Do you think she's happy with that set, that they are fitting company for her? You don't know how well educated she is, and what she can understand! She really amazed me sometimes."

Now, there are a number of passages that I earmarked in the course of reading The Idiot, but this was by far my favorite, and has been most frequently revisited by me since finishing the book. My first question is this: Do you know anyone whom this would describe? I admit myself to demonstrating to a much lesser extent the basic flaw of Nastasya; that is, I often place upon myself an undeserved guilt, or a feeling of being unworthy of this or of that. However, in me (and I'm sure in many others), it does not translate into performing some shameful act in order to prove to myself that I am indeed a "degraded creature." My reason for posting this passage, then, is really just that it seems a great one for reflective purposes. It quite eloquently states a relatively common fault, to varying degrees, of many great people. Further, I've always felt there to be some truth in the notion that among the best ways to surmount a character flaw is to be flatly confronted with it. If this is you, you will see yourself within it, yet you will still recognize it for the flaw it is and may feel compelled toward change.

So what is the psychology of such a sentiment? Is it symptomatic of self esteem issues of a youthly origin--some kind of Freudian delusion? Is it an actual psychopathology of sorts? How should one go about addressing it in a friend or loved one? Of course, these are the questions, and the answers will surely vary for each relationship. I suppose my main curiosity is whether such a sentiment is as widespread as it seems it could be.

Currently listening to: "Four Winds" by Bright Eyes
Previous activity: Mailed a couple "thank you" cards to Cornell
Next thing on the agenda: Reading "Pale Fire" by Nabokov