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- Herausgeber: e-artnow
- Kategorie: Geisteswissenschaft
- Sprache: Englisch
- Veröffentlichungsjahr: 2015
This carefully crafted ebook: "Complete Short Stories and Novellas of Fyodor Dostoyevsky" is formatted for your eReader with a functional and detailed table of contents. Fyodor Dostoyevsky (1821-1881) was a Russian novelist, short story writer, essayist, journalist and philosopher. His literary works explore human psychology in the troubled political, social, and spiritual atmosphere of 19th-century Russia. Many of his works contain a strong emphasis on Christianity, and its message of absolute love, forgiveness and charity, explored within the realm of the individual, confronted with all of life's hardships and beauty. His major works include Crime and Punishment (1866), The Idiot (1869), Demons (1872) and The Brothers Karamazov (1880). Many literary critics rate him as one of the greatest and most prominent psychologists in world literature. His novella Notes from Underground is considered to be one of the first works of existentialist literature. Table of Contents: SHORT STORIES: The Grand Inquisitor (The Brothers Karamazov) Mr. Prohartchin A Novel in Nine Letters Another Man's Wife or, The Husband under the Bed A Faint Heart Polzunkov The Honest Thief The Christmas Tree and The Wedding White Nights A Little Hero An Unpleasant Predicament (A Nasty Story) The Crocodile Bobok The Heavenly Christmas Tree A Gentle Spirit The Peasant Marey The Dream of a Ridiculous Man Poor Folk The Double The Landlady Uncle's Dream Notes from Underground The Gambler The Permanent Husband ESSAYS ON DOSTOYEVSKY: A SURVEY OF RUSSIAN LITERATURE by Isabel Florence Hapgood DOSTOYEVSKY AND HIS MESSAGE TO THE WORLD by Zinaida Vengerova ON RUSSIAN NOVELISTS by William Lyon Phelps Extract from 'AN OUTLINE OF RUSSIAN LITERATURE' by Maurice Baring BIOGRAPHY Fyodor Dostoyevsky, A Study by Aimée Dostoyevsky
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Complete Short Stories and Novellas of Fyodor Dostoyevsky
Translated by Constance Garnett
Table of Contents
SHORT STORIES:
The Grand Inquisitor
(Chapter from The Brothers Karamazov)
“EVEN this must have a preface — that is, a literary preface,” laughed Ivan, “and I am a poor hand at making one. You see, my action takes place in the sixteenth century, and at that time, as you probably learnt at school, it was customary in poetry to bring down heavenly powers on earth. Not to speak of Dante, in France, clerks, as well as the monks in the monasteries, used to give regular performances in which the Madonna, the saints, the angels, Christ, and God Himself were brought on the stage. In those days it was done in all simplicity. In Victor Hugo’s Notre Dame de Paris an edifying and gratuitous spectacle was provided for the people in the Hotel de Ville of Paris in the reign of Louis XI in honour of the birth of the dauphin. It was called Le bon jugement de la tres sainte et gracieuse Vierge Marie, and she appears herself on the stage and pronounces her bon jugement. Similar plays, chiefly from the Old Testament, were occasionally performed in Moscow too, up to the times of Peter the Great. But besides plays there were all sorts of legends and ballads scattered about the world, in which the saints and angels and all the powers of Heaven took part when required. In our monasteries the monks busied themselves in translating, copying, and even composing such poems — and even under the Tatars. There is, for instance, one such poem (of course, from the Greek), The Wanderings of Our Lady through Hell, with descriptions as bold as Dante’s. Our Lady visits hell, and the Archangel Michael leads her through the torments. She sees the sinners and their punishment. There she sees among others one noteworthy set of sinners in a burning lake; some of them sink to the bottom of the lake so that they can’t swim out, and ‘these God forgets’ — an expression of extraordinary depth and force. And so Our Lady, shocked and weeping, falls before the throne of God and begs for mercy for all in hell — for all she has seen there, indiscriminately. Her conversation with God is immensely interesting. She beseeches Him, she will not desist, and when God points to the hands and feet of her Son, nailed to the Cross, and asks, ‘How can I forgive His tormentors?’ she bids all the saints, all the martyrs, all the angels and archangels to fall down with her and pray for mercy on all without distinction. It ends by her winning from God a respite of suffering every year from Good Friday till Trinity Day, and the sinners at once raise a cry of thankfulness from hell, chanting, ‘Thou art just, O Lord, in this judgment.’ Well, my poem would have been of that kind if it had appeared at that time. He comes on the scene in my poem, but He says nothing, only appears and passes on. Fifteen centuries have passed since He promised to come in His glory, fifteen centuries since His prophet wrote, ‘Behold, I come quickly’; ‘Of that day and that hour knoweth no man, neither the Son, but the Father,’ as He Himself predicted on earth. But humanity awaits him with the same faith and with the same love. Oh, with greater faith, for it is fifteen centuries since man has ceased to see signs from heaven. No signs from heaven come to-day
To add to what the heart doth say.
There was nothing left but faith in what the heart doth say. It is true there were many miracles in those days. There were saints who performed miraculous cures; some holy people, according to their biographies, were visited by the Queen of Heaven herself. But the devil did not slumber, and doubts were already arising among men of the truth of these miracles. And just then there appeared in the north of Germany a terrible new heresy. ‘A huge star like to a torch’ (that is, to a church) ‘fell on the sources of the waters and they became bitter.’ These heretics began blasphemously denying miracles. But those who remained faithful were all the more ardent in their faith. The tears of humanity rose up to Him as before, awaited His coming, loved Him, hoped for Him, yearned to suffer and die for Him as before. And so many ages mankind had prayed with faith and fervour, ‘O Lord our God, hasten Thy coming’; so many ages called upon Him, that in His infinite mercy He deigned to come down to His servants. Before that day He had come down, He had visited some holy men, martyrs, and hermits, as is written in their lives. Among us, Tyutchev, with absolute faith in the truth of his words, bore witness that Bearing the Cross, in slavish dress,
Weary and worn, the Heavenly King
Our mother, Russia, came to bless,
And through our land went wandering.
And that certainly was so, I assure you.
“And behold, He deigned to appear for a moment to the people, to the tortured, suffering people, sunk in iniquity, but loving Him like children. My story is laid in Spain, in Seville, in the most terrible time of the Inquisition, when fires were lighted every day to the glory of God, and ‘in the splendid auto da fe the wicked heretics were burnt.’ Oh, of course, this was not the coming in which He will appear, according to His promise, at the end of time in all His heavenly glory, and which will be sudden ‘as lightning flashing from east to west.’ No, He visited His children only for a moment, and there where the flames were crackling round the heretics. In His infinite mercy He came once more among men in that human shape in which He walked among men for thirty-three years fifteen centuries ago. He came down to the ‘hot pavements’ of the southern town in which on the day before almost a hundred heretics had, ad majorem gloriam Dei, been burnt by the cardinal, the Grand Inquisitor, in a magnificent auto da fe, in the presence of the king, the court, the knights, the cardinals, the most charming ladies of the court, and the whole population of Seville.
“He came softly, unobserved, and yet, strange to say, everyone recognised Him. That might be one of the best passages in the poem. I mean, why they recognised Him. The people are irresistibly drawn to Him, they surround Him, they flock about Him, follow Him. He moves silently in their midst with a gentle smile of infinite compassion. The sun of love burns in His heart, and power shine from His eyes, and their radiance, shed on the people, stirs their hearts with responsive love. He holds out His hands to them, blesses them, and a healing virtue comes from contact with Him, even with His garments. An old man in the crowd, blind from childhood, cries out, ‘O Lord, heal me and I shall see Thee!’ and, as it were, scales fall from his eyes and the blind man sees Him. The crowd weeps and kisses the earth under His feet. Children throw flowers before Him, sing, and cry hosannah. ‘It is He — it is He!’ repeat. ‘It must be He, it can be no one but Him!’ He stops at the steps of the Seville cathedral at the moment when the weeping mourners are bringing in a little open white coffin. In it lies a child of seven, the only daughter of a prominent citizen. The dead child lies hidden in flowers. ‘He will raise your child,’ the crowd shouts to the weeping mother. The priest, coming to meet the coffin, looks perplexed, and frowns, but the mother of the dead child throws herself at His feet with a wail. ‘If it is Thou, raise my child!’ she cries, holding out her hands to Him. The procession halts, the coffin is laid on the steps at His feet. He looks with compassion, and His lips once more softly pronounce, ‘Maiden, arise!’ and the maiden arises. The little girl sits up in the coffin and looks round, smiling with wide-open wondering eyes, holding a bunch of white roses they had put in her hand.
“There are cries, sobs, confusion among the people, and at that moment the cardinal himself, the Grand Inquisitor, passes by the cathedral. He is an old man, almost ninety, tall and erect, with a withered face and sunken eyes, in which there is still a gleam of light. He is not dressed in his gorgeous cardinal’s robes, as he was the day before, when he was burning the enemies of the Roman Church — at this moment he is wearing his coarse, old, monk’s cassock. At a distance behind him come his gloomy assistants and slaves and the ‘holy guard.’ He stops at the sight of the crowd and watches it from a distance. He sees everything; he sees them set the coffin down at His feet, sees the child rise up, and his face darkens. He knits his thick grey brows and his eyes gleam with a sinister fire. He holds out his finger and bids the guards take Him. And such is his power, so completely are the people cowed into submission and trembling obedience to him, that the crowd immediately makes way for the guards, and in the midst of deathlike silence they lay hands on Him and lead him away. The crowd instantly bows down to the earth, like one man, before the old Inquisitor. He blesses the people in silence and passes on’ The guards lead their prisoner to the close, gloomy vaulted prison — in the ancient palace of the Holy, inquisition and shut him in it. The day passes and is followed by the dark, burning, ‘breathless’ night of Seville. The air is ‘fragrant with laurel and lemon.’ In the pitch darkness the iron door of the prison is suddenly opened and the Grand Inquisitor himself comes in with a light in his hand. He is alone; the door is closed at once behind him. He stands in the doorway and for a minute or two gazes into His face. At last he goes up slowly, sets the light on the table and speaks.
“‘Is it Thou? Thou?’ but receiving no answer, he adds at once. ‘Don’t answer, be silent. What canst Thou say, indeed? I know too well what Thou wouldst say. And Thou hast no right to add anything to what Thou hadst said of old. Why, then, art Thou come to hinder us? For Thou hast come to hinder us, and Thou knowest that. But dost thou know what will be tomorrow? I know not who Thou art and care not to know whether it is Thou or only a semblance of Him, but tomorrow 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, tomorrow 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 nonexistence,’ 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 illfated creature is born. But only one who can appease their conscience can take over their freedom. In bread there was offered Thee an invincible banner; give bread, and man will worship thee, for nothing is more certain than bread. But if someone else gains possession of his conscience — Oh! then he will cast away Thy bread and follow after him who has ensnared his conscience. In that Thou wast right. For the secret of man’s being is not only to live but to have something to live for. Without a stable conception of the object of life, man would not consent to go on living, and would rather destroy himself than remain on earth, though he had bread in abundance. That is true. But what happened? Instead of taking men’s freedom from them, Thou didst make it greater than ever! Didst Thou forget that man prefers peace, and even death, to freedom of choice in the knowledge of good and evil? Nothing is more seductive for man than his freedom of conscience, but nothing is a greater cause of suffering. And behold, instead of giving a firm foundation for setting the conscience of man at rest for ever, Thou didst choose all that is exceptional, vague and enigmatic; Thou didst choose what was utterly beyond the strength of men, acting as though Thou didst not love them at all — Thou who didst come to give Thy life for them! Instead of taking possession of men’s freedom, Thou didst increase it, and burdened the spiritual kingdom of mankind with its sufferings for ever. Thou didst desire man’s free love, that he should follow Thee freely, enticed and taken captive by Thee. In place of the rigid ancient law, man must hereafter with free heart decide for himself what is good and what is evil, having only Thy image before him as his guide. But didst Thou not know that he would at last reject even Thy image and Thy truth, if he is weighed down with the fearful burden of free choice? They will cry aloud at last that the truth is not in Thee, for they could not have been left in greater confusion and suffering than Thou hast caused, laying upon them so many cares and unanswerable problems.
“‘So that, in truth, Thou didst Thyself lay the foundation for the destruction of Thy kingdom, and no one is more to blame for it. Yet what was offered Thee? There are three powers, three powers alone, able to conquer and to hold captive for ever the conscience of these impotent rebels for their happiness those forces are miracle, mystery and authority. Thou hast rejected all three and hast set the example for doing so. When the wise and dread spirit set Thee on the pinnacle of the temple and said to Thee, “If Thou wouldst know whether Thou art the Son of God then cast Thyself down, for it is written: the angels shall hold him up lest he fall and bruise himself, and Thou shalt know then whether Thou art the Son of God and shalt prove then how great is Thy faith in Thy Father.” But Thou didst refuse and wouldst not cast Thyself down. Oh, of course, Thou didst proudly and well, like God; but the weak, unruly race of men, are they gods? Oh, Thou didst know then that in taking one step, in making one movement to cast Thyself down, Thou wouldst be tempting God and have lost all Thy faith in Him, and wouldst have been dashed to pieces against that earth which Thou didst come to save. And the wise spirit that tempted Thee would have rejoiced. But I ask again, are there many like Thee? And couldst Thou believe for one moment that men, too, could face such a temptation? Is the nature of men such, that they can reject miracle, and at the great moments of their life, the moments of their deepest, most agonising spiritual difficulties, cling only to the free verdict of the heart? Oh, Thou didst know that Thy deed would be recorded in books, would be handed down to remote times and the utmost ends of the earth, and Thou didst hope that man, following Thee, would cling to God and not ask for a miracle. But Thou didst not know that when man rejects miracle he rejects God too; for man seeks not so much God as the miraculous. And as man cannot bear to be without the miraculous, he will create new miracles of his own for himself, and will worship deeds of sorcery and witchcraft, though he might be a hundred times over a rebel, heretic and infidel. Thou didst not come down from the Cross when they shouted to Thee, mocking and reviling Thee, “Come down from the cross and we will believe that Thou art He.” Thou didst not come down, for again Thou wouldst not enslave man by a miracle, and didst crave faith given freely, not based on miracle. Thou didst crave for free love and not the base raptures of the slave before the might that has overawed him for ever. But Thou didst think too highly of men therein, for they are slaves, of course, though rebellious by nature. Look round and judge; fifteen centuries have passed, look upon them. Whom hast Thou raised up to Thyself? I swear, man is weaker and baser by nature than Thou hast believed him! Can he, can he do what Thou didst? By showing him so much respect, Thou didst, as it were, cease to feel for him, for Thou didst ask far too much from him — Thou who hast loved him more than Thyself! Respecting him less, Thou wouldst have asked less of him. That would have been more like love, for his burden would have been lighter. He is weak and vile. What though he is everywhere now rebelling against our power, and proud of his rebellion? It is the pride of a child and a schoolboy. They are little children rioting and barring out the teacher at school. But their childish delight will end; it will cost them dear. Mankind as a whole has always striven to organise a universal state. There have been many great nations with great histories, but the more highly they were developed the more unhappy they were, for they felt more acutely than other people the craving for world-wide union. The great conquerors, Timours and Ghenghis-Khans, whirled like hurricanes over the face of the earth striving to subdue its people, and they too were but the unconscious expression of the same craving for universal unity. Hadst Thou taken the world and Caesar’s purple, Thou wouldst have founded the universal state and have given universal peace. For who can rule men if not he who holds their conscience and their bread in his hands? We have taken the sword of Caesar, and in taking it, of course, have rejected Thee and followed him. Oh, ages are yet to come of the confusion of free thought, of their science and cannibalism. For having begun to build their tower of Babel without us, they will end, of course, with cannibalism. But then the beast will crawl to us and lick our feet and spatter them with tears of blood. And we shall sit upon the beast and raise the cup, and on it will be written, “Mystery.” But then, and only then, the reign of peace and happiness will come for men. Thou art proud of Thine elect, but Thou hast only the elect, while we give rest to all. And besides, how many of those elect, those mighty ones who could become elect, have grown weary waiting for Thee, and have transferred and will transfer the powers of their spirit and the warmth of their heart to the other camp, and end by raising their free banner against Thee. Thou didst Thyself lift up that banner. But with us all will be happy and will no more rebel nor destroy one another as under Thy freedom. Oh, we shall persuade them that they will only become free when they renounce their freedom to us and submit to us. And shall we be right or shall we be lying? They will be convinced that we are right, for they will remember the horrors of slavery and confusion to which Thy freedom brought them. Freedom, free thought, and science will lead them into such straits and will bring them face to face with such marvels and insoluble mysteries, that some of them, the fierce and rebellious, will destroy themselves, others, rebellious but weak, will destroy one another, while the rest, weak and unhappy, will crawl fawning to our feet and whine to us: “Yes, you were right, you alone possess His mystery, and we come back to you, save us from ourselves!”
“‘Receiving bread from us, they will see clearly that we take the bread made by their hands from them, to give it to them, without any miracle. They will see that we do not change the stones to bread, but in truth they will be more thankful for taking it from our hands than for the bread itself! For they will remember only too well that in old days, without our help, even the bread they made turned to stones in their hands, while since they have come back to us, the very stones have turned to bread in their hands. Too, too well will they know the value of complete submission! And until men know that, they will be unhappy. Who is most to blame for their not knowing it?-speak! Who scattered the flock and sent it astray on unknown paths? But the flock will come together again and will submit once more, and then it will be once for all. Then we shall give them the quiet humble happiness of weak creatures such as they are by nature. Oh, we shall persuade them at last not to be proud, for Thou didst lift them up and thereby taught them to be proud. We shall show them that they are weak, that they are only pitiful children, but that childlike happiness is the sweetest of all. They will become timid and will look to us and huddle close to us in fear, as chicks to the hen. They will marvel at us and will be awe-stricken before us, and will be proud at our being so powerful and clever that we have been able to subdue such a turbulent flock of thousands of millions. They will tremble impotently before our wrath, their minds will grow fearful, they will be quick to shed tears like women and children, but they will be just as ready at a sign from us to pass to laughter and rejoicing, to happy mirth and childish song. Yes, we shall set them to work, but in their leisure hours we shall make their life like a child’s game, with children’s songs and innocent dance. Oh, we shall allow them even sin, they are weak and helpless, and they will love us like children because we allow them to sin. We shall tell them that every sin will be expiated, if it is done with our permission, that we allow them to sin because we love them, and the punishment for these sins we take upon ourselves. And we shall take it upon ourselves, and they will adore us as their saviours who have taken on themselves their sins before God. And they will have no secrets from us. We shall allow or forbid them to live with their wives and mistresses, to have or not to have children according to whether they have been obedient or disobedient — and they will submit to us gladly and cheerfully. The most painful secrets of their conscience, all, all they will bring to us, and we shall have an answer for all. And they will be glad to believe our answer, for it will save them from the great anxiety and terrible agony they endure at present in making a free decision for themselves. And all will be happy, all the millions of creatures except the hundred thousand who rule over them. For only we, we who guard the mystery, shall be unhappy. There will be thousands of millions of happy babes, and a hundred thousand sufferers who have taken upon themselves the curse of the knowledge of good and evil. Peacefully they will die, peacefully they will expire in Thy name, and beyond the grave they will find nothing but death. But we shall keep the secret, and for their happiness we shall allure them with the reward of heaven and eternity. Though if there were anything in the other world, it certainly would not be for such as they. It is prophesied that Thou wilt come again in victory, Thou wilt come with Thy chosen, the proud and strong, but we will say that they have only saved themselves, but we have saved all. We are told that the harlot who sits upon the beast, and holds in her hands the mystery, shall be put to shame, that the weak will rise up again, and will rend her royal purple and will strip naked her loathsome body. But then I will stand up and point out to Thee the thousand millions of happy children who have known no sin. And we who have taken their sins upon us for their happiness will stand up before Thee and say: “Judge us if Thou canst and darest.” Know that I fear Thee not. Know that I too have been in the wilderness, I too have lived on roots and locusts, I too prized the freedom with which Thou hast blessed men, and I too was striving to stand among Thy elect, among the strong and powerful, thirsting “to make up the number.” But I awakened and would not serve madness. I turned back and joined the ranks of those who have corrected Thy work. I left the proud and went back to the humble, for the happiness of the humble. What I say to Thee will come to pass, and our dominion will be built up. I repeat, tomorrow 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. Tomorrow I shall burn Thee. Dixi.’”*
* I have spoken.
Mr. Prohartchin
A STORY
In the darkest and humblest corner of Ustinya Fyodorovna’s flat lived Semyon Ivanovitch Prohartchin, a well-meaning elderly man, who did not drink. Since Mr. Prohartchin was of a very humble grade in the service, and received a salary strictly proportionate to his official capacity, Ustinya Fyodorovna could not get more than five roubles a month from him for his lodging. Some people said that she had her own reasons for accepting him as a lodger; but, be that as it may, as though in despite of all his detractors, Mr. Prohartchin actually became her favourite, in an honourable and virtuous sense, of course. It must be observed that Ustinya Fyodorovna, a very respectable woman, who had a special partiality for meat and coffee, and found it difficult to keep the fasts, let rooms to several other boarders who paid twice as much as Semyon Ivanovitch, yet not being quiet lodgers, but on the contrary all of them “spiteful scoffers” at her feminine ways and her forlorn helplessness, stood very low in her good opinion, so that if it had not been for the rent they paid, she would not have cared to let them stay, nor indeed to see them in her flat at all. Semyon Ivanovitch had become her favourite from the day when a retired, or, perhaps more correctly speaking, discharged clerk, with a weakness for strong drink, was carried to his last resting-place in Volkovo. Though this gentleman had only one eye, having had the other knocked out owing, in his own words, to his valiant behaviour; and only one leg, the other having been broken in the same way owing to his valour; yet he had succeeded in winning all the kindly feeling of which Ustinya Fyodorovna was capable, and took the fullest advantage of it, and would probably have gone on for years living as her devoted satellite and toady if he had not finally drunk himself to death in the most pitiable way. All this had happened at Peski, where Ustinya Fyodorovna only had three lodgers, of whom, when she moved into a new flat and set up on a larger scale, letting to about a dozen new boarders, Mr. Prohartchin was the only one who remained.
Whether Mr. Prohartchin had certain incorrigible defects, or whether his companions were, every one of them, to blame, there seemed to be misunderstandings on both sides from the first. We must observe here that all Ustinya Fyodorovna’s new lodgers without exception got on together like brothers; some of them were in the same office; each one of them by turns lost all his money to the others at faro, preference and bixe; they all liked in a merry hour to enjoy what they called the fizzing moments of life in a crowd together; they were fond, too, at times of discussing lofty subjects, and though in the end things rarely passed off without a dispute, yet as all prejudices were banished from the whole party the general harmony was not in the least disturbed thereby. The most remarkable among the lodgers were Mark Ivanovitch, an intelligent and well-read man; then Oplevaniev; then Prepolovenko, also a nice and modest person; then there was a certain Zinovy Prokofyevitch, whose object in life was to get into aristocratic society; then there was Okeanov, the copying clerk, who had in his time almost wrested the distinction of prime favourite from Semyon Ivanovitch; then another copying clerk called Sudbin; the plebeian Kantarev; there were others too. But to all these people Semyon Ivanovitch was, as it were, not one of themselves. No one wished him harm, of course, for all had from the very first done Prohartchin justice, and had decided in Mark Ivanovitch’s words that he, Prohartchin, was a good and harmless fellow, though by no means a man of the world, trustworthy, and not a flatterer, who had, of course, his failings; but that if he were sometimes unhappy it was due to nothing else but lack of imagination. What is more, Mr. Prohartchin, though deprived in this way of imagination, could never have made a particularly favourable impression from his figure or manners (upon which scoffers are fond of fastening), yet his figure did not put people against him. Mark Ivanovitch, who was an intelligent person, formally undertook Semyon Ivanovitch’s defence, and declared in rather happy and flowery language that Prohartchin was an elderly and respectable man, who had long, long ago passed the age of romance. And so, if Semyon Ivanovitch did not know how to get on with people, it must have been entirely his own fault.
The first thing they noticed was the unmistakable parsimony and niggardliness of Semyon Ivanovitch. That was at once observed and noted, for Semyon Ivanovitch would never lend any one his teapot, even for a moment; and that was the more unjust as he himself hardly ever drank tea, but when he wanted anything drank, as a rule, rather a pleasant decoction of wild flowers and certain medicinal herbs, of which he always had a considerable store. His meals, too, were quite different from the other lodgers’. He never, for instance, permitted himself to partake of the whole dinner, provided daily by Ustinya Fyodorovna for the other boarders. The dinner cost half a rouble; Semyon Ivanovitch paid only twenty-five kopecks in copper, and never exceeded it, and so took either a plate of soup with pie, or a plate of beef; most frequently he ate neither soup nor beef, but he partook in moderation of white bread with onion, curd, salted cucumber, or something similar, which was a great deal cheaper, and he would only go back to his half rouble dinner when he could stand it no longer….
Here the biographer confesses that nothing would have induced him to allude to such realistic and low details, positively shocking and offensive to some lovers of the heroic style, if it were not that these details exhibit one peculiarity, one characteristic, in the hero of this story; for Mr. Prohartchin was by no means so poor as to be unable to have regular and sufficient meals, though he sometimes made out that he was. But he acted as he did regardless of obloquy and people’s prejudices, simply to satisfy his strange whims, and from frugality and excessive carefulness: all this, however, will be much clearer later on. But we will beware of boring the reader with the description of all Semyon Ivanovitch’s whims, and will omit, for instance, the curious and very amusing description of his attire; and, in fact, if it were not for Ustinya Fyodorovna’s own reference to it we should hardly have alluded even to the fact that Semyon Ivanovitch never could make up his mind to send his linen to the wash, or if he ever did so it was so rarely that in the intervals one might have completely forgotten the existence of linen on Semyon Ivanovitch. From the landlady’s evidence it appeared that “Semyon Ivanovitch, bless his soul, poor lamb, for twenty years had been tucked away in his corner, without caring what folks thought, for all the days of his life on earth he was a stranger to socks, handkerchiefs, and all such things,” and what is more, Ustinya Fyodorovna had seen with her own eyes, thanks to the decrepitude of the screen, that the poor dear man sometimes had had nothing to cover his bare skin.
Such were the rumours in circulation after Semyon Ivanovitch’s death. But in his lifetime (and this was one of the most frequent occasions of dissension) he could not endure it if any one, even somebody on friendly terms with him, poked his inquisitive nose uninvited into his corner, even through an aperture in the decrepit screen. He was a taciturn man difficult to deal with and prone to ill health. He did not like people to give him advice, he did not care for people who put themselves forward either, and if any one jeered at him or gave him advice unasked, he would fall foul of him at once, put him to shame, and settle his business. “You are a puppy, you are a featherhead, you are not one to give advice, so there — you mind your own business, sir. You’d better count the stitches in your own socks, sir, so there!”
Semyon Ivanovitch was a plain man, and never used the formal mode of address to any one. He could not bear it either when some one who knew his little ways would begin from pure sport pestering him with questions, such as what he had in his little trunk…. Semyon Ivanovitch had one little trunk. It stood under his bed, and was guarded like the apple of his eye; and though every one knew that there was nothing in it except old rags, two or three pairs of damaged boots and all sorts of rubbish, yet Mr. Prohartchin prized his property very highly, and they used even to hear him at one time express dissatisfaction with his old, but still sound, lock, and talk of getting a new one of a special German pattern with a secret spring and various complications. When on one occasion Zinovy Prokofyevitch, carried away by the thoughtlessness of youth, gave expression to the very coarse and unseemly idea, that Semyon Ivanovitch was probably hiding and treasuring something in his box to leave to his descendants, every one who happened to be by was stupefied at the extraordinary effects of Zinovy Prokofyevitch’s sally. At first Mr. Prohartchin could not find suitable terms for such a crude and coarse idea. For a long time words dropped from his lips quite incoherently, and it was only after a while they made out that Semyon Ivanovitch was reproaching Zinovy Prokofyevitch for some shabby action in the remote past; then they realized that Semyon Ivanovitch was predicting that Zinovy Prokofyevitch would never get into aristocratic society, and that the tailor to whom he owed a bill for his suits would beat him — would certainly beat him — because the puppy had not paid him for so long; and finally, “You puppy, you,” Semyon Ivanovitch added, “here you want to get into the hussars, but you won’t, I tell you, you’ll make a fool of yourself. And I tell you what, you puppy, when your superiors know all about it they will take and make you a copying clerk; so that will be the end of it! Do you hear, puppy?” Then Semyon Ivanovitch subsided, but after lying down for five hours, to the intense astonishment of every one he seemed to have reached a decision, and began suddenly reproaching and abusing the young man again, at first to himself and afterwards addressing Zinovy Prokofyevitch. But the matter did not end there, and in the evening, when Mark Ivanovitch and Prepolovenko made tea and asked Okeanov to drink it with them, Semyon Ivanovitch got up from his bed, purposely joined them, subscribing his fifteen or twenty kopecks, and on the pretext of a sudden desire for a cup of tea began at great length going into the subject, and explaining that he was a poor man, nothing but a poor man, and that a poor man like him had nothing to save. Mr. Prohartchin confessed that he was a poor man on this occasion, he said, simply because the subject had come up; that the day before yesterday he had meant to borrow a rouble from that impudent fellow, but now he should not borrow it for fear the puppy should brag, that that was the fact of the matter, and that his salary was such that one could not buy enough to eat, and that finally, a poor man, as you see, he sent his sister-in-law in Tver five roubles every month, that if he did not send his sister-in-law in Tver five roubles every month his sister-in-law would die, and if his sister-in-law, who was dependent on him, were dead, he, Semyon Ivanovitch, would long ago have bought himself a new suit…. And Semyon Ivanovitch went on talking in this way at great length about being a poor man, about his sister-in-law and about roubles, and kept repeating the same thing over and over again to impress it on his audience till he got into a regular muddle and relapsed into silence. Only three days later, when they had all forgotten about him, and no one was thinking of attacking him, he added something in conclusion to the effect that when Zinovy Prokofyevitch went into the hussars the impudent fellow would have his leg cut off in the war, and then he would come with a wooden leg and say; “Semyon Ivanovitch, kind friend, give me something to eat!” and then Semyon Ivanovitch would not give him something to eat, and would not look at the insolent fellow; and that’s how it would be, and he could just make the best of it.
All this naturally seemed very curious and at the same time fearfully amusing. Without much reflection, all the lodgers joined together for further investigation, and simply from curiosity determined to make a final onslaught on Semyon Ivanovitch en masse. And as Mr. Prohartchin, too, had of late — that is, ever since he had begun living in the same flat with them — been very fond of finding out everything about them and asking inquisitive questions, probably for private reasons of his own, relations sprang up between the opposed parties without any preparation or effort on either side, as it were by chance and of itself. To get into relations Semyon Ivanovitch always had in reserve his peculiar, rather sly, and very ingenuous manœuvre, of which the reader has learned something already. He would get off his bed about tea-time, and if he saw the others gathered together in a group to make tea he would go up to them like a quiet, sensible, and friendly person, hand over his twenty kopecks, as he was entitled to do, and announce that he wished to join them. Then the young men would wink at one another, and so indicating that they were in league together against Semyon Ivanovitch, would begin a conversation, at first strictly proper and decorous. Then one of the wittier of the party would, à propos of nothing, fall to telling them news consisting most usually of entirely false and quite incredible details. He would say, for instance, that some one had heard His Excellency that day telling Demid Vassilyevitch that in his opinion married clerks were more trustworthy than unmarried, and more suitable for promotion; for they were steady, and that their capacities were considerably improved by marriage, and that therefore he — that is, the speaker — in order to improve and be better fitted for promotion, was doing his utmost to enter the bonds of matrimony as soon as possible with a certain Fevronya Prokofyevna. Or he would say that it had more than once been remarked about certain of his colleagues that they were entirely devoid of social graces and of well-bred, agreeable manners, and consequently unable to please ladies in good society, and that, therefore, to eradicate this defect it would be suitable to deduct something from their salary, and with the sum so obtained, to hire a hall, where they could learn to dance, acquire the outward signs of gentlemanliness and good-breeding, courtesy, respect for their seniors, strength of will, a good and grateful heart and various agreeable qualities. Or he would say that it was being arranged that some of the clerks, beginning with the most elderly, were to be put through an examination in all sorts of subjects to raise their standard of culture, and in that way, the speaker would add, all sorts of things would come to light, and certain gentlemen would have to lay their cards on the table — in short, thousands of similar very absurd rumours were discussed. To keep it up, every one believed the story at once, showed interest in it, asked questions, applied it to themselves; and some of them, assuming a despondent air, began shaking their heads and asking every one’s advice, saying what were they to do if they were to come under it? It need hardly be said that a man far less credulous and simplehearted than Mr. Prohartchin would have been puzzled and carried away by a rumour so unanimously believed. Moreover, from all appearances, it might be safely concluded that Semyon Ivanovitch was exceedingly stupid and slow to grasp any new unusual idea, and that when he heard anything new, he had always first, as it were, to chew it over and digest it, to find out the meaning, and struggling with it in bewilderment, at last perhaps to overcome it, though even then in a quite special manner peculiar to himself alone….
In this way curious and hitherto unexpected qualities began to show themselves in Semyon Ivanovitch…. Talk and tittle-tattle followed, and by devious ways it all reached the office at last, with additions. What increased the sensation was the fact that Mr. Prohartchin, who had looked almost exactly the same from time immemorial, suddenly, à propos of nothing, wore quite a different countenance. His face was uneasy, his eyes were timid and had a scared and rather suspicious expression. He took to walking softly, starting and listening, and to put the finishing touch to his new characteristics developed a passion for investigating the truth. He carried his love of truth at last to such a pitch as to venture, on two occasions, to inquire of Demid Vassilyevitch himself concerning the credibility of the strange rumours that reached him daily by dozens, and if we say nothing here of the consequence of the action of Semyon Ivanovitch, it is for no other reason but a sensitive regard for his reputation. It was in this way people came to consider him as misanthropic and regardless of the proprieties. Then they began to discover that there was a great deal that was fantastical about him, and in this they were not altogether mistaken, for it was observed on more than one occasion that Semyon Ivanovitch completely forgot himself, and sitting in his seat with his mouth open and his pen in the air, as though frozen or petrified, looked more like the shadow of a rational being than that rational being itself. It sometimes happened that some innocently gaping gentleman, on suddenly catching his straying, lustreless, questioning eyes, was scared and all of a tremor, and at once inserted into some important document either a smudge or some quite inappropriate word. The impropriety of Semyon Ivanovitch’s behaviour embarrassed and annoyed all really well-bred people…. At last no one could feel any doubt of the eccentricity of Semyon Ivanovitch’s mind, when one fine morning the rumour was all over the office that Mr. Prohartchin had actually frightened Demid Vassilyevitch himself, for, meeting him in the corridor, Semyon Ivanovitch had been so strange and peculiar that he had forced his superior to beat a retreat…. The news of Semyon Ivanovitch’s behaviour reached him himself at last. Hearing of it he got up at once, made his way carefully between the chairs and tables, reached the entry, took down his overcoat with his own hand, put it on, went out, and disappeared for an indefinite period. Whether he was led into this by alarm or some other impulse we cannot say, but no trace was seen of him for a time either at home or at the office….
We will not attribute Semyon Ivanovitch’s fate simply to his eccentricity, yet we must observe to the reader that our hero was a very retiring man, unaccustomed to society, and had, until he made the acquaintance of the new lodgers, lived in complete unbroken solitude, and had been marked by his quietness and even a certain mysteriousness; for he had spent all the time that he lodged at Peski lying on his bed behind the screen, without talking or having any sort of relations with any one. Both his old fellow-lodgers lived exactly as he did: they, too were, somehow mysterious people and spent fifteen years lying behind their screens. The happy, drowsy hours and days trailed by, one after the other, in patriarchal stagnation, and as everything around them went its way in the same happy fashion, neither Semyon Ivanovitch nor Ustinya Fyodorovna could remember exactly when fate had brought them together.
