She was in a very paroxysm of self-castigation, and, concluding, she looked with defiant resolution at the elder.
"It's just the same story as a doctor once told me," observed the elder. "He was a man getting on in years, and undoubtedly clever. He spoke as frankly as you, though in jest, in bitter jest. 'I love humanity,' he said, 'but I wonder at myself. The more I love humanity in general, the less I love man in particular. In my dreams,' he said, 'I have often come to making enthusiastic schemes for the service of humanity, and perhaps I might actually have faced crucifixion if it had been suddenly necessary; and yet I am incapable of living in the same room with anyone for two days together, as I know by experience. As soon as anyone is near me, his personality disturbs my self-complacency and restricts my freedom. In twenty-four hours I begin to hate the best of men: one because he's too long over his dinner; another because he has a cold and keeps on blowing his nose. I become hostile to people the moment they come close to me. But it has always happened that the more I detest men individually the more ardent becomes my love for humanity.'
"But what's to be done? What can one do in such a case? Must one despair?"
"No. It is enough that you are distressed at it. Do what you can, and it will be reckoned unto you. Much is done already in you since you can so deeply and sincerely know yourself. If you have been talking to me so sincerely, simply to gain approbation for your frankness, as you did from me just now, then, of course, you will not attain to anything in the achievement of real love; it will all get no further than dreams, and your whole life will slip away like a phantom. In that case you will naturally cease to think of the future life too, and will of yourself grow calmer after a fashion in the end."
"You have crushed me! Only now, as you speak, I understand that I was really only seeking your approbation for my sincerity when I told you I could not endure ingratitude. You have revealed me to myself. You have seen through me and explained me to myself
"Are you speaking the truth? Well, now, after such a confession, I believe that you are sincere and good at heart. If you do not attain happiness, always remember that you are on the right road, and try not to leave it. Above all, avoid falsehood, every kind of falsehood, especially falseness to yourself. Watch over your own deceitfulness and look into it every hour, every minute. Avoid being scornful, both to others and to yourself. What seems to you bad within you will grow purer from the very fact of your observing it in yourself. Avoid fear, too, though fear is only the consequence of every sort of falsehood. Never be frightened at your own faint-heartedness in attaining love. Don't be frightened overmuch even at your evil actions. I am sorry I can say nothing more consoling to you, for love in action is a harsh and dreadful thing compared with love in dreams. Love in dreams is greedy for immediate action, rapidly performed and in the sight of all. Men will even give their lives if only the ordeal does not last long but is soon over, with all looking on and applauding as though on the stage. But active love is labour and fortitude, and for some people too, perhaps, a complete science. But I predict that just when you see with horror that in spite of all your efforts you are getting farther from your goal instead of nearer to it- at that very moment I predict that you will reach it and behold clearly the miraculous power of the Lord who has been all the time loving and mysteriously guiding you. Forgive me for not being able to stay longer with you. They are waiting for me. Good-bye."
The lady was weeping.
"Lise, Lise! Bless her- bless her!" she cried, starting up suddenly.
"She does not deserve to be loved. I have seen her naughtiness all along," the elder said jestingly. "Why have you been laughing at Alexey?"
Lise had in fact been occupied in mocking at him all the time. She had noticed before that Alyosha was shy and tried not to look at her, and she found this extremely amusing. She waited intently to catch his eye. Alyosha, unable to endure her persistent stare, was irresistibly and suddenly drawn to glance at her, and at once she smiled triumphantly in his face. Alyosha was even more disconcerted and vexed. At last he turned away from her altogether and hid behind the elder's back. After a few minutes, drawn by the same irresistible force, he turned again to see whether he was being looked at or not, and found Lise almost hanging out of her chair to peep sideways at him, eagerly waiting for him to look. Catching his eye, she laughed so that the elder could not help saying, "Why do you make fun of him like that, naughty girl?"
Lise suddenly and quite unexpectedly blushed. Her eyes flashed and her face became quite serious. She began speaking quickly and nervously in a warm and resentful voice:
"Why has he forgotten everything, then? He used to carry me about when I was little. We used to play together. He used to come to teach me to read, do you know. Two years ago, when he went away, he said that he would never forget me, that we were friends for ever, for ever, for ever! And now he's afraid of me all at once. Am I going to eat him? Why doesn't he want to come near me? Why doesn't he talk? Why won't he come and see us? It's not that you won't let him. We know that he goes everywhere. It's not good manners for me to invite him. He ought to have thought of it first, if he hasn't forgotten me. No, now he's saving his soul! Why have you put that long gown on him? If he runs he'll fall."
And suddenly she hid her face in her hand and went off into irresistible, prolonged, nervous, inaudible laughter. The elder listened to her with a smile, and blessed her tenderly. As she kissed his hand she suddenly pressed it to her eyes and began crying.
"Don't be angry with me. I'm silly and good for nothing… and perhaps Alyosha's right, quite right, in not wanting to come and see such a ridiculous girl."
"I will certainly send him," said the elder.
Chapter 5 So Be It! So Be It!
THE elder's absence from his cell had lasted for about twenty-five minutes. It was more than half-past twelve, but Dmitri, on whose account they had all met there, had still not appeared. But he seemed almost to be forgotten, and when the elder entered the cell again, he found his guests engaged in eager conversation. Ivan and the two monks took the leading share in it. Miusov, too, was trying to take a part, and apparently very eagerly, in the conversation. But he was unsuccessful in this also. He was evidently in the background, and his remarks were treated with neglect, which increased his irritability. He had had intellectual encounters with Ivan before and he could not endure a certain carelessness Ivan showed him.
"Hitherto at least I have stood in the front ranks of all that is progressive in Europe, and here the new generation positively ignores us," he thought.
Fyodor Pavlovitch, who had given his word to sit still and be quiet, had actually been quiet for some time, but he watched his neighbour Miusov with an ironical little smile, obviously enjoying his discomfiture. He had been waiting for some time to pay off old scores, and now he could not let the opportunity slip. Bending over his shoulder he began teasing him again in a whisper.
"Why didn't you go away just now, after the 'courteously kissing'? Why did you consent to remain in such unseemly company? It was because you felt insulted and aggrieved, and you remained to vindicate yourself by showing off your intelligence. Now you won't go till you've displayed your intellect to them."
"You again?… On the contrary, I'm just going."
"You'll be the last, the last of all to go!" Fyodor Pavlovitch delivered him another thrust, almost at the moment of Father Zossima's return.
The discussion died down for a moment, but the elder, seating himself in his former place, looked at them all as though cordially inviting them to go on. Alyosha, who knew every expression of his face, saw that he was fearfully exhausted and making a great effort. Of late he had been liable to fainting fits from exhaustion. His face had the pallor that was common before such attacks, and his lips were white. But he evidently did not want to break up the party. He seemed to have some special object of his own in keeping them. What object? Alyosha watched him intently.
"We are discussing this gentleman's most interesting a
rticle," said Father Iosif, the librarian, addressing the elder, and indicating Ivan. "He brings forward much that is new, but I think the argument cuts both ways. It is an article written in answer to a book by an ecclesiastical authority on the question of the ecclesiastical court, and the scope of its jurisdiction."
"I'm sorry I have not read your article, but I've heard of it," said the elder, looking keenly and intently at Ivan.
"He takes up a most interesting position," continued the Father Librarian. "As far as Church jurisdiction is concerned he is apparently quite opposed to the separation of Church from State."
"That's interesting. But in what sense?" Father Zossima asked Ivan.
The latter, at last, answered him, not condescendingly, as Alyosha had feared, but with modesty and reserve, with evident goodwill and apparently without the slightest arrierepensee
"I start from the position that this confusion of elements, that is, of the essential principles of Church and State, will, of course, go on for ever, in spite of the fact that it is impossible for them to mingle, and that the confusion of these elements cannot lead to any consistent or even normal results, for there is falsity at the very foundation of it. Compromise between the Church and State in such questions as, for instance, jurisdiction, is, to my thinking, impossible in any real sense. My clerical opponent maintains that the Church holds a precise and defined position in the State. I maintain, on the contrary, that the Church ought to include the whole State, and not simply to occupy a corner in it, and, if this is, for some reason, impossible at present, then it ought, in reality, to be set up as the direct and chief aim of the future development of Christian society!"
"Perfectly true," Father Paissy, the silent and learned monk, assented with fervour and decision.
"The purest Ultramontanism!" cried Miusov impatiently, crossing and recrossing his legs.
"Oh, well, we have no mountains," cried Father Iosif, and turning to the elder he continued: "Observe the answer he makes to the following 'fundamental and essential' propositions of his opponent, who is, you must note, an ecclesiastic. First, that 'no social organisation can or ought to arrogate to itself power to dispose of the civic and political rights of its members.' Secondly, that 'criminal and civil jurisdiction ought not to belong to the Church, and is inconsistent with its nature, both as a divine institution and as an organisation of men for religious objects,' and, finally, in the third place, 'the Church is a kingdom not of this world.'
"A most unworthy play upon words for an ecclesiastic!" Father Paissy could not refrain from breaking in again. "I have read the book which you have answered," he added, addressing Ivan, "and was astounded at the words 'The Church is a kingdom not of this world. 'If it is not of this world, then it cannot exist on earth at all. In the Gospel, the words 'not of this world' are not used in that sense. To play with such words is indefensible. Our Lord Jesus Christ came to set up the Church upon earth. The Kingdom of Heaven, of course, is not of this world, but in Heaven; but it is only entered through the Church which has been founded and established upon earth. And so a frivolous play upon words in such a connection is unpardonable and improper. The Church is, in truth, a kingdom and ordained to rule, and in the end must undoubtedly become the kingdom ruling over all the earth. For that we have the divine promise."
He ceased speaking suddenly, as though checking himself. After listening attentively and respectfully Ivan went on, addressing the elder with perfect composure and as before with ready cordiality:
"The whole point of my article lies in the fact that during the first three centuries Christianity only existed on earth in the Church and was nothing but the Church. When the pagan Roman Empire desired to become Christian, it inevitably happened that, by becoming Christian, it included the Church but remained a pagan State in very many of its departments. In reality this was bound to happen. But Rome as a State retained too much of the pagan civilisation and culture, as, for example, in the very objects and fundamental principles of the State. The Christian Church entering into the State could, of course, surrender no part of its fundamental principles- the rock on which it stands- and could pursue no other aims than those which have been ordained and revealed by God Himself, and among them that of drawing the whole world, and therefore the ancient pagan State itself, into the Church. In that way (that is, with a view to the future) it is not the Church that should seek a definite position in the State, like 'every social organisation,' or as 'an organisation of men for religious purposes' (as my opponent calls the Church), but, on the contrary, every earthly State should be, in the end, completely transformed into the Church and should become nothing else but a Church, rejecting every purpose incongruous with the aims of the Church. All this will not degrade it in any way or take from its honour and glory as a great State, nor from the glory of its rulers, but only turns it from a false, still pagan, and mistaken path to the true and rightful path, which alone leads to the eternal goal. This is why the author of the book On the Foundations of Church Jurisdiction would have judged correctly if, in seeking and laying down those foundations, he bad looked upon them as a temporary compromise inevitable in our sinful and imperfect days. But as soon as the author ventures to declare that the foundations which he predicates now, part of which Father Iosif just enumerated, are the permanent, essential, and eternal foundations, he is going directly against the Church and its sacred and eternal vocation. That is the gist of my article."
"That is, in brief," Father Paissy began again, laying stress on each word, "according to certain theories only too clearly formulated in the nineteenth century, the Church ought to be transformed into the State, as though this would be an advance from a lower to a higher form, so as to disappear into it, making way for science, for the spirit of the age, and civilisation. And if the Church resists and is unwilling, some corner will be set apart for her in the State, and even that under control and this will be so everywhere in all modern European countries. But Russian hopes and conceptions demand not that the Church should pass as from a lower into a higher type into the State, but, on the contrary, that the State should end by being worthy to become only the Church and nothing else. So be it! So be it!"
"Well, I confess you've reassured me somewhat," Miusov said smiling, again crossing his legs. "So far as I understand, then, the realisation of such an ideal is infinitely remote, at the second coming of Christ. That's as you please. It's a beautiful Utopian dream of the abolition of war, diplomacy, banks, and so on- something after the fashion of socialism, indeed. But I imagined that it was all meant seriously, and that the Church might be now going to try criminals, and sentence them to beating, prison, and even death."
"But if there were none but the ecclesiastical court, the Church would not even now sentence a criminal to prison or to death. Crime and the way of regarding it would inevitably change, not all at once of course, but fairly soon," Ivan replied calmly, without flinching.
"Are you serious?" Miusov glanced keenly at him.
"If everything became the Church, the Church would exclude all the criminal and disobedient, and would not cut off their heads," Ivan went on. "I ask you, what would become of the excluded? He would be cut off then not only from men, as now, but from Christ. By his crime he would have transgressed not only against men but against the Church of Christ. This is so even now, of course, strictly speaking, but it is not clearly enunciated, and very, very often the criminal of to-day compromises with his conscience: 'I steal,' he says, 'but I don't go against the Church. I'm not an enemy of Christ.' That's what the criminal of to-day is continually saying to himself, but when the Church takes the place of the State it will be difficult for him, in opposition to the Church all over the world, to say: 'All men are mistaken, all in error, all mankind are the false Church. I, a thief and murderer, am the only true Christian Church.' It will be very difficult to say this to himself; it requires a rare combination of unusual circumstances. Now, on the other side, take the Church's own view of crime: is it not bound to
renounce the present almost pagan attitude, and to change from a mechanical cutting off of its tainted member for the preservation of society, as at present, into completely and honestly adopting the idea of the regeneration of the man, of his reformation and salvation?"
"What do you mean? I fail to understand again," Miusov interrupted. "Some sort of dream again. Something shapeless and even incomprehensible. What is excommunication? What sort of exclusion? I suspect you are simply amusing yourself, Ivan Fyodorovitch."
"Yes, but you know, in reality it is so now," said the elder suddenly, and all turned to him at once. "If it were not for the Church of Christ there would be nothing to restrain the criminal from evil-doing, no real chastisement for it afterwards; none, that is, but the mechanical punishment spoken of just now, which in the majority of cases only embitters the heart; and not the real punishment, the only effectual one, the only deterrent and softening one, which lies in the recognition of sin by conscience."
"How is that, may one inquire?" asked Miusov, with lively curiosity.
"Why," began the elder, "all these sentences to exile with hard labour, and formerly with flogging also, reform no one, and what's more, deter hardly a single criminal, and the number of crimes does not diminish but is continually on the increase. You must admit that. Consequently the security of society is not preserved, for, although the obnoxious member is mechanically cut off and sent far away out of sight, another criminal always comes to take his place at once, and often two of them. If anything does preserve society, even in our time, and does regenerate and transform the criminal, it is only the law of Christ speaking in his conscience. It is only by recognising his wrongdoing as a son of a Christian society- that is, of the Church- that he recognises his sin against society- that is, against the Church. So that it is only against the Church, and not against the State, that the criminal of to-day can recognise that he has sinned. If society, as a Church, had jurisdiction, then it would know when to bring back from exclusion and to reunite to itself. Now the Church having no real jurisdiction, but only the power of moral condemnation, withdraws of her own accord from punishing the criminal actively. She does not excommunicate him but simply persists in motherly exhortation of him. What is more, the Church even tries to preserve all Christian communion with the criminal. She admits him to church services, to the holy sacrament, gives him alms, and treats him more a captive than as a convict. And what would become of the criminal, O Lord, if even the Christian society- that is, the Church- were to reject him even as the civil law rejects him and cuts him off? What would become of him if the Church punished him with her excommunication as the direct consequence of the secular law? There could be no more terrible despair, at least for a Russian criminal, for Russian criminals still have faith. Though, who knows, perhaps then a fearful thing would happen, perhaps the despairing heart of the criminal would lose its faith and then what would become of him? But the Church, like a tender, loving mother, holds aloof from active punishment herself, as the sinner is too severely punished already by the civil law, and there must be at least someone to have pity on him. The Church holds aloof, above all, because its judgment is the only one that contains the truth, and therefore cannot practically and morally be united to any other judgment even as a temporary compromise. She can enter into no compact about that. The foreign criminal, they say, rarely repents, for the very doctrines of to-day confirm him in the idea that his crime is not a crime, but only a reaction against an unjustly oppressive force. Society cuts him off completely by a force that triumphs over him mechanically and (so at least they say of themselves in Europe) accompanies this exclusion with hatred, forgetfulness, and the most profound indifference as to the ultimate fate of the erring brother. In this way, it all takes place without the compassionate intervention of the Church, for in many cases there are no churches there at all, for though ecclesiastics and splendid church buildings remain, the churches themselves have long ago striven to pass from Church into State and to disappear in it completely. So it seems at least in Lutheran countries. As for Rome, it was proclaimed a State instead of a Church a thousand years ago. And so the criminal is no longer conscious of being a member of the Church and sinks into despair. If he returns to society, often it is with such hatred that society itself instinctively cuts him off. You can judge for yourself how it must end. In many cases it would seem to be the same with us, but the difference is that besides the established law courts we have the Church too, which always keeps up relations with the criminal as a dear and still precious son. And besides that, there is still preserved, though only in thought, the judgment of the Church, which though no longer existing in practice is still living as a dream for the future, and is, no doubt, instinctively recognised by the criminal in his soul. What was said here just now is true too, that is, that if the jurisdiction of the Church were introduced in practice in its full force, that is, if the whole of the society were changed into the Church, not only the judgment of the Church would have influence on the reformation of the criminal such as it never has now, but possibly also the crimes themselves would be incredibly diminished. And there can be no doubt that the Church would look upon the criminal and the crime of the future in many cases quite differently and would succeed in restoring the excluded, in restraining those who plan evil, and in regenerating the fallen. It is true," said Father Zossima, with a smile, "the Christian society now is not ready and is only resting on some seven righteous men, but as they are never lacking, it will continue still unshaken in expectation of its complete transformation from a society almost heathen in character into a single universal and all-powerful Church. So be it, so be it! Even though at the end of the ages, for it is ordained to come to pass! And there is no need to be troubled about times and seasons, for the secret of the times and seasons is in the wisdom of God, in His foresight, and His love. And what in human reckoning seems still afar off, may by the Divine ordinance be close at hand, on the eve of its appearance. And so be it, so be it!
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